Demonology and Theology, Chapter 4

Demonology and Theology · Chapter 4

p. 22CHAP. IV.

A particular Parallell of our times, to Inchantment, Witchcraft, &c. ſeducing Spirits.

THat I may a little warne this preſent Age of having to doe with the Devil, and his Agents in wayes of Divinations, Inchantments, and other Diabolical operations, afore they are aware; let me take this opportunity of our matter and method, leading me hereunto from this Text of 1 Tim. 4.1. Seducing spirits, and Doctrines of Devils,

Firſt, To obſerve from Acts 19.19. that thoſe that act by the Devils aſſiſtance, doe pretend Art, yea, and Book-Art too, as wel as laudable Mathematicians doe for their commendable Arts.

Secondly, That the Devil, being a ſpirit of exceeding knowledge (for hee loſt onelyonly his goodneſſe) He underſtanding better then men the Propheſies of the Old Teſtament, the ſecrets of nature, what nature may be heightened unto in being, or operation, and the dependence of actions, both naturally and morally, oft times doth hitt right in Predictions. As hee by his p. 23Oracle foretold Great Alexander of things, as of Victories, &c. change of Empires, &c. by knowledge he had ſtollen out of the Propheſie of Daniel 11.3. And ſo by his skil in mens natural complexions, and paſſions, and to varniſh incentive objects; obſerving what cauſes natural or moral doe uſually produce ſuch effects, He, and by his helpe, his Wizards, or Diviners foretel ſomtimes very right, what wil befal ſuch and ſuch men.

Then againe, by his exceeding power and agility, he can either change the viſive humour of the eye, or the condition of the ayre; or he can trouble the inward phanſie, making it to take notice of the phantaſmes he preſents, or ſtirr up melancholy, or the like humours, or patch up a body of the Elements, he acting in it as the ſoule thereof, or can act in the mouth of a Beaſt, by all which he hath made miſerable men thinke and ſay, they are Prophets, Chriſt, God (even as Nebuchadnezzar by a deep melancholy, and Satan let looſe upon him by Gods permiſſion, thought himſelfe, and ſo acted for many yeares, as a Beaſt.) And made an appearance of Samuel, and ſpake in the Serpent. Much more can hee doe in man by ſuggeſtion, obſeſſion, and poſſeſſion.

Thirdly, the Devil being moſt malicious againſt God, doth in every thing he can, oppoſe God: p. 24And therefore he alſo being a King or Prince, namely, of darkneſſe, and God of the World, wil have his Oracle, invent his words and lawes of the Art of Divination, &c. which he communicates to his Subjects, eſpecially to his truſty tryed ones, to put them in execution, to draw others to ſin. And therefore the Apoſtle cals all ſuperſtitious worſhip, Obſervations, actings, and communion with them, Diabolicall, 1 Cor. 10.20, 21. The Gentiles ſacrifices are ſacrificed to the Devill: And I would not (ſaith the Apoſtle to the Corinthians there) that yee ſhould have fellowſhip with Devils; yee cannot drink of the Cup of the Lord, and the Cup of Devils: yee cannot be partakers of the Lords Table, and of the Table of Devils.

Fourthly, In the laſt times, a little afore the comming of Chriſt, 2 Theſ. 2.1, 8, 9, 10, 11, 12. The principal wicked Agents of Satan ſhal come with the WORKINGS OF SATAN, with all power, and SIGNES, and LYING WONDERS; and with all DECEIVE ABLENESSE of unrighteouſneſſe in them that periſh, becauſe they received not the love of the truth. And for this cauſe God ſhal ſend them ſtrong DE LUSIONS that they ſhall beleeve a LYE; that they all might be damned, who beleeve not the truth, but had PLEASURE in unrighteouſneſſe.

Fifthly, The ground of Divination, or Sorcery, p. 25Inchantment, Witchcraft, &c. is a COVENANT. As God makes a Covenant with his people, ſealing it with Sacramental ſeales; by faith wherein, they can doe gracious acts, above, and contrary to fleſh and blood; as to defie Satan, conquer ſin, repel a temptation, and ſuffer great things patiently for the Name of Chriſt: Many Heroick inſtances whereof, and of other things, we have in the eleventh Chapter of the Epiſtle to the Hebrews; and the ten Perſecutions, and the Marian dayes; ſo the Devil, in deriſion of godlineſſe, and malice to God, and to draw away ſoules from entering into Covenant with God, makes a Covenant with wicked men, and ſeales it with many viſible ſignes, figures, &c. by confidence wherein, they are helped by him (God permitting) to doe ſtrange things. For which the Scripture is evident, Deut. 18.10. Moſes having named Diviners, Obſervers of times (or as ſome render it, Aſtrologers) Enchanters, and Witches, in the 11. Verſe he names Charmers as the ground worke of all before, and the ayde of them that follow, Viz. To conſult with a familiar Spirit, and Wizardly to know, and Necromantically to enquire of the dead. And with ſuch dependence to that which followes doth the Syriack render it: And hee names Charmers with this Notation foreign Jungens junctionem, as Arias Montanus tranſlates p. 26it word for word: that is, Joyning into conjunction or agreement; yea, and of ſociety. For all that know but a little Hebrew can tei that foreign ſignifies to be ſociated, aſſociated, conjoyned; uſed of Ephraims joyning with Idols, Hoſ. 4.17. That is, Reverencing, and truſting in Idols; as Inchanters, Diviners, Charmers, &c. doe in the Devil, as a part or appendix of their Covenant: yea, it ſignifies to be coupled, or to agree, or make an agreement with one. And Schindler ſaith, foreign ſignifies an Inchanter, or one, Qui conſortium habet cum Daemonibus, that hath a ſhare with Devils, or a partnerſhip with Devils. Indeed theſe Diviners, &c. are they of whom that Iſa. 28.15. is moſt properly, and in a ſpeciall manner true, They have made a Covenant with Hell and Death. Other evill men doe metaphorically, by way of preſumption, and ſecurity in ſinning: But theſe properly, and by a kinde of paction. So much is intimated in Pſalm. 58.5 They are like the deafe Adder, that ſtoppeth her eare, which will not heare the voice of Charmers, the voice of a learned conjoyner of ſocieties, or skilful maker of Compacts: So the Hebrew exactly word for word (foreign) Tis true, this is but a Simile or Compariſon; but in ſuch is ſuppoſed as granted, an evident truth in the particulars whence the ſimilitude is formed; elſe it had not been a familiar and plaine p. 27way of Preaching, ſo much uſed by Chriſt. So here tis taken for granted, that there are Charmers, and that Charmers are skilled in making Compacts. Not with Beaſts that were a ridiculous imagination; but with thoſe that can helpe them in their Art, who onelyonly are the Devils; and ſo they come to have power to Charm, Inchant, and doe ſtrange things, beyond the ſtrength or ſphere of meer Art, or natural vertue. Which Covenant-making with the Devil, doth ſomething more appeare by the Devils offer, fully on his part, which he made to Chriſt, Matth. 4. That hee would give Chriſt all the Kingdomes, if he would fall downe and worſhip him: and for that end, formed ſomehow, before Chriſts ſenſes, a kinde of repreſentation of all the glory of the World: Which is ſufficient to ſhew how ready the Devil is to make a Covenant with men, and upon what tearmes, and what by permiſſion he can doe; and what opportunities he takes to make ſuch offers; namely, when men are in the greateſt diſtreſſe (as Chriſt now had faſted forty dayes and forty nights) in which he hopes, men having no help from God, and growing into deſperate diſcontent, his offers may be accepted. For ſurely if he would offer this to Chriſt, who fully would and did refuſe them, how much more to wicked men whoſe lives ſhew that their hearts are badd p. 28enough to cloſe with his offers. And we have experience to rivet this faſt and firme, from the confeſſions of Sorcerers, Diviners, Witches, &c. of very many Ages, who have acknowledged that by vertue of a Covenant with the Devill, they effected what they did. Which to be truly ſpoken by them, common reaſon muſt needs evince, ſeeing the Witch of Endor, and the like poore, ignorant, weak, and ſilly, and ſinful men, and women, have no true and right skill, nor divine gift, nor power over nature, &c. above other men, to act their feats; which other men out of Covenant with the Devil cannot act, of what indowments ſoever. Which is the more confirmed, becauſe this I am moſt ſure of, that whiles ſome of theſe Diabolical Artiſts have been at their feats, ſome worthy godly man in the company, ſecretly groaning earneſt prayer to God, that thoſe deluſions of the people might not be permitted, they have ſwet with endeavours to act their wonders, but in vaine, being unable to bring to paſſe; crying out, that ſome body in the company did hinder them, Certaine it is, that ſome wicked men have a ſpecial intimacy, intereſt, &c. with the Devill: Elſe why ſhould the Apoſtle intimate Idolaters have; that ſacrificing to the Devil, they have ſpecial Communion, fellowſhip, and partnerſhip with the Devil. Weigh that 1 Cor. 10.20, 21. wel; and they p. 29that can, the Greek alſo (for I cannot ſtand to dilate on all things intending all brevity) and conſider all the circumſtances of that Text, and you wil finde that Idolaters are in a great agreement with the Devil; and if they, much more Inchanters, if ſuch men be not both. For Idolatrous worſhip, and ceremonies, are the ſeales of a Diabolical Covenant; and amongſt Idolaters, are moſt Inchanters, Wiches, &c. as in Italy, &c. and formerly in England in the Popiſh times; even as the Heatheniſh Idolaters had commonly a great intereſt in the Devil, to give them anſwers, predictions, and counſel, as is abundantly to be ſeen in the Roman Hiſtories; and to appeare to them, and doe ſtrange things for them that give to him Heatheniſh idolatrous or Diabolicall worſhipp (the Apoſtle makes them all one, 1 Cor. 10.20.) as appeares in the Devils proceedings with the Indians and their Powwowes in New England, and elſewhere. And yet further: If theſe Diviners, Inchanters, &c. were not in ſome Covenant with the Devil, why doth the Scriptures mention them under the notion of THEM THAT HAVE, AND DEALE WITH FAMILIAR SPIRITS, Levit. 19. v. 31. Levit. 20.6. Deuter. 18.11. 1. Sam. 28.3, 7, 9. 2 Kings 21.6. and Chap. 23. Verſ. 24. 1 Chron. 10.13. 2 Chron. 33.6. Iſa. 8.19. Iſa. 29.3, 4. Surely this notation of a p. 30Familiar Spirit, and to HAVE a Familiar spirit, muſt of neceſſity import formally or equivalently, ſome Covenant or Compact, as the knot and league of this Familiarity. Heare learned Antiquity. Aben-Ezra, a learned Jew, whom Buxtorffe, and Doctor Willet, and Schindler, follow, and enlarge, foreign ſay they (the word for a Familiar spirit, or one having a Familiar spirit, uſed in all thoſe Scriptures but now quoted) ſignifies one, who in giving anſwers by diabolicall Arts, enticeth men away from God. Alſo the word ſignifieth a Bottle. Hence according to the compoſition of both ſignifications, perſons having familiar ſpirits were ſo called, foreign becauſe from the belly as ſwollen and blowne up, the Oracular anſwer proceeded. And for that they were called of the Greekes, foreign that is, Such as spake out from the belly. Vocula quadam (ſaith Tertullian) ab eorum pudendis excitabatur. And they were called foreign, Pythones, by the Greeks and Latines (forſan, foreign) for the ſame cauſe. The uncleane ſpirit making his ſeat in an uncleane place. And foreign Haoboth, in Levit. 19.31. is taken for Bagnale oboth, the Maſters of Familiar spirits: As the Witch at Endor is called Bagnaleth obh, the Dame, or Miſtreſſe of a Familar Spirit. As the Familiar ſpirits are wont to call them Dames, or p. 31Miſtreſſes. And the Hebrew Doctors doe further declare the league of familiarity that is between the familiar ſpirits and them that have them, ſaying, foreign one having a Familiar spirit, is hee foreign &c. Qui ex juncturis aut axillis loquitur vel demonem facit aſcendere, ſeu evocat. Who from Conjoynings, or from between the meetings of the bodily members, &c. ſpeaketh, or cals up a Spirit, &c. Take it any way, it can import no leſſe then a Covenant between man and the Devil, as thoſe that have ſearched, or heard the confeſſions of Witches, wil eaſily yeeld. The word foreign in the Talmud for a Familiar, is the name of the Divil giving anſwers, whom ſome WORSHIP, or of the WORSHIP of the Devil that gives anſwers. Which import alſo a Diabolical compact. For this worſhip is, ſaith Schindler, a ſort of Idolatry. And ſuch Idolatrous worſhip, and ceremonies, ſaith Maſter Perkins, are the ſeales in part of ſome Diabolical Covenants.

6. The advantages and opportunities Satan takes to bring men to this, to enter into Covenant with him (for that is his Art, to improve his devices, upon men taken at an advantage, 2 Cor. 2.11.) I ſay, the opportune advantages, are chiefly two; one when a man is very high, another when he is very low. Firſt, when high. p. 32High with pride, and ſelfe-admiration, affecting novelties, and wonders. This was the Devils fall; and therefore out of much experience, he knowes this to be a fit time to draw away others. By the rule of proportions, If wicked men doe great wickedneſſes, when ſwollen with great pride, ſelfe-admiration, and affectation of novel wonders: As Theudas did, when boaſted himſelfe to be ſome body, &c. Acts 5.36. And others did, when durſt ſpeake great ſwelling words, having mens perſons in admiration, &c. Jude, Verſ. 16. Then wicked men may doe greater wickedneſſes, as to compact with the Devil, to be able to be more wicked, when more ſwollen with greater pride, and ſelfe-admiration, &c. Wee have a plaine Text for it, Acts 8.9. There was a certaine man called Simon, which before time in the ſame City uſed SORCERY and bewitched the people of Samaria, GIVING OUT that himſelfe was ſome GREAT ONE; to whom they all GAVE HEED, &c. Saying, THIS MAN IS THE GREAT POVVER OF GOD. In which Text, without my enlarging, the meditational Reader may eaſily ſee that to be true that I have aſſerted. What will not men of infinite prowd ſpirits doe that they may be admired? Simon Magus, as it follows in this eighth of Acts (that is, Simon the Magician) firſt gave himſelfe to the Devil, that he might be admired. p. 33But when the Apoſtles by their moſt divine, and more wonderfull Doctrine, and Miracles, drew away his admirers to the Faith, then Simon Magus pretended alſo to beleeve, and alſo would be baptized; but ſtil having an eye to the Apoſtolicall new wonders, admiring them, and (as it follows) hoping to attaine to that power. For ſeeing by the Apoſtolicall impoſition of hands the holy Ghoſt was communicated to men, he offered Money for that power of communicating the holy Ghoſt to them on whom he ſhould lay his hands. An evident Character how men firſt bewitched, in a ſpiritual ſenſe, with ſwelling pride and ſelf-admiration, wil become any thing to advance themſelves.

They wil pretend to be on Gods ſide, and they wil be really on the Devils ſide, by Compact. This pride and ſelfe-admiration, and wonder-ſeeking in Simon, made it evident to Peter that he was yet in the gaull of bitterneſſe, and bond of iniquity: We ſee in theſe dayes, that men wil pretend to be Preachers, and wil in publike deliver moſt blaſphemous, and impious things, that pleaſe the fleſh, and promote beaſtial licentiouſneſſe, to the end that they may be followed and admired of the multitude, which generally (ſaith Chriſt) goe the broad way. To mee tis cleere by laying all good informations together, that Men and Women come to their height of p. 34impieties in this method of pride: Firſt, they thinke that a low thing, to waite on Ordinances, which all doe: They muſt be above the generality of men. Secondly, Next they muſt pretend they have revelations, and can of themſelves underſtand ſtrange things (as one of them ſayd ſhee was as wiſe as Solomon.) Thirdly, They are ſtrangely bewitched, and carried by the Devill to ſay and doe any thing that may pleaſe the fleſh, and promote their admiration. They can propheſie future things and not miſſe, as they pretend. They can goe naked, uſe Women in common, and blaſpheme, and drink an health to the Devil (I am ſure I ſpeake the truth) and yet doe not (as they ſay) ſinne in all this. Yea, tis a conſuming of all fleſh, as their phraſe is; that is, to debauch and diſgrace all that men (as they ſay) put righteouſneſs in, as fleſhly. And then fourthly, What is next to all this, but if not in compact with the Devil already, they are in the ready way, For ſome of them doe ſtrange things. But let me add this caution, that Satan ſometimes doth Compact, and concurr with, and aſſiſt men and Women to operate Diabolically under a finer garbe, of ſeeming Art, civiller carriage, and words that ſound of Religion; as by experience hath been known of ſeveral. Of this more after. The ſecond opportune advantage is lownes p. 35of condition: When Men through croſſes, wrongs, vexations, wants, &c. are in deep diſcontent; ſo that they ſay in their hearts, what would not they doe, that they might be revenged on ſuch and ſuch. At ſuch times as theſe the Devil by voyce onelyonly, or by ſome ſhape alſo approacheth neer to them, offering them ayde; eſpecially upon his conditions. The Devil alſo ſince his fal into his low miſery, knoweth, and that by experience, that this alſo is a faire opportunity to draw men into Compact; as diſcontent makes him deſperately malicious to doe any wickedneſſe, let God be offended never ſo much. By the ſame proportion that Saul in his diſcontent would conſult with the Devil by the Witch of Endor, though before he had put away thoſe that had familiar spirits, and the Wizards out of the Land; by the ſame reaſon, men are drawne into league to be Witches and Inchanters. And truely there is not a little towards a Covenant with the Devil, to goe to Witches with confidence, they can and wil anſwer to their deſires; even * as Faith in God is the maine of godly mens Covenant with God. And if (as Maſter Capell proves it, in his Book of Temptations) it be a kinde of ſubjection to the Devil, to be afrayd (becauſe of him) to goe into a dark room about neceſſary buſineſſe; or to yeeld to turn about the face in prayer, to ſee if the Devill be behinds, p. 36as the phantaſie imagined him to be there; there muſt be much more then a ſubjection, in confidence in the Devil; or Witches wil and power to helpe. This that I have ſayd about diſcontent is verified by confeſſion of Witches. And by much experience tis evident that both advantages and opportunities are moſt improved by Satan, upon perſons moſt paſſionate.

Seventhly, The Covenant theſe men may be in, with the Devil, is twofold, according to the manner of it.

Firſt, Expreſſe, to this effect (as hath been confeſſed by many that have ſo Covenanted) The Witch or Sorcerer on his part binds himſelfe by ſolemne vow to renounce the true God, and his Word, and his Covenant in baptiſme, and his redemption by Chriſt; and to beleeve in the Devill, and to expect and receive help from the Devill; and in the end of his life to give the Devil his ſoule or body, or both. And to ſeale this Covenant, he preſently gives the Devil, either his hand-writing, or ſome dropps of his blood. The Devil on his part promiſeth to be at this man or womans command, to appeare in any ſhape; to adviſe, to carry him or her any whither, and to doe for them whatſoever they ſhall deſire of him. You may by the way profitably parallel the preſent times with this; men now denying the true God, ſaying, the Creature is God, and p. 37God is the Creature; and have not gainſayed, when it hath been objected to them, ſaying, Then you will make the Devill to be God. Denying alſo the Word of God, blaſpheming it: Renouncing likewiſe all Ordinances, all Baptiſme, holy Supper, &c. And in their impieties and blaſphemies indeavouring to diſgrace all goodneſſe, they doe interpretatively give themſelves to the Devill. And therefore no wonder that ſome of them can tel, and doe, ſtrange things.

Secondly, A Covenant with the Devil may be onelyonly implicite; when men uſe ſuperſtitious formes of words, or Charmes in way of conjuring or calling for the Devils help in the diſtinct ſtrong thoughts and deſires of the heart to that end; though vocally there be no words of Covenant, or plaine bidding the Devil to appeare or doe. Here is on mans part a ful conſent and confidence to worke with the Devil; and on the Devils part he anſwers to their meaning, and ſo witneſſeth the agreement on his part: And mutual conſent, though but manifeſted by ſignes is a Covenant. As if two dumbe, or deafe perſons ſhould make ſignes of their mutual conſent to marry. 2. When men uſe ſuperſtitious means, with the ſame deſire and confidence of the Devils ayde. As an Image of a man in Clay with a Thorne in it, or an Egg-ſhell in a Paile of water toſſed, with deſire and confidence, that ſo p. 38the Devil ſhal wound ſuch a man, or toſſe ſuch a Ship at Sea; or by ſuch and ſuch Circles, Figures, and Anticks, to deſire earneſtly, and to beleeve confidently that ſuch and ſuch things ſhal be brought to paſſe.

Theſe Diabolical Arts, in generall, are, either operation of ſtrange things, or Declaration of hidden things. 1. Operation of ſtrange things, in ſpeciall, is either Charming, or deluding. Inchanting, or Charming (which ſpecifically is the ſame) is a working of ſtrange wonders by a Charme; as to raiſe Tempeſts, poyſon the Ayre to infection, blaſting of Corne, hurting of Men, Women, and Children, killing or miſcheiving of Cattle, or other Creatures. As alſo to allay, or cure the aforeſayd Maladies. What Satan can doe, his inchanting-charming-Agents can doe: Or rather they be but the Puppiets, he is the hand that moves and doth all, behind the painted Cloth of Sorcereris, antick geſtures and feits. Now by Gods permiſſion, Satan (Job Chap. 1. and Chap. 2.) raiſed great Tempeſts of winde that blew downe the Houſe on Jobs Children, cauſed thunder and lightening, or like fiery Meteors (which as Keckerman, the Chriſtian Philoſopher ſaith, the Devil doth much abuſe) that burnt Jobs Sheep and Shepheards. And finally, ſmote Job himſelfe all over with moſt noyſome Ulcers. The p. 39charming of Adders we touched afore, out of Pſal. 58. Add Eccleſ. 10.11. The Serpent will bite, without Inchantment; or if he be not charmed. Of men, ſee Num. 23.23. Balaam ſaith, Surely there is no inchantment againſt Jacob. Should ſeeme that Balaam was an Inchanter; which more appeares becauſe he was hired to curſe the Iſraelites that they might be ſmitten, and deſtroyed, Numb. 22.6. &c. But onelyonly God hindered him (as he confeſſeth) otherwiſe it appeares by the fame that went of him, brought to the eares of Balaak King of Moab, from farr, hee could have done it. Ibid. Numb. 22. And Chap. 23. This Inchanting or Charming as a miſcheivous and ſinful thing, is forbidden, Deut. 18.10, 11. There ſhal not be found among you an Inchanter, Witch, or Charmer (which are all one in Diabolical operations.) Whereby it appeares that neither the thing, nor the meanes are lawfull.

1. A Charme, or Spel expreſſe, is a ſentence of words (which in themſelves are but a ſound for quality, and a meaſure of ſo many ſyllables for quantity, and therefore ineffectual in themſelves) uſed by the Inchanter or Charmer, as a watch-word to the Devil to help him according to his deſire and confidence in him to work wonders. Sometimes this Charme or Spel is plainer, whimpering and muttering ſome ſound of praiſes, p. 40or prayer (as in proportion to thoſe now, Balaam of old offered Sacrifices, when he tryed to have power to Inchant) but uſually impertinent and unſutable to that they intend. I ſaw one that was ſuſpected, and had been examined for a Witch (and looked likely enough, and at a word of hers, a Boy fel downe, and his limbs ſhrunk up) who as ſhee went along uſed good words: In the particular of plaine Charmes, they uſe alſo that in John 1.1. In principio erat verbum; and formes of naming the Trinity, but ſtil to their owne ſinful end. More uſually they uſe and mutter uncoth, and (to us) nonſenſe formes of words. All which are found in the confeſſions and Hiſtories of theſe Artiſts; and ſuch their uſe, by them, whatever the words in themſelves ſignifie, Gramatically, muſt needs be Diabolical. Becauſe they have no ſuch efficacy or uſe by Gods Ordinance; they effect no ſuch thing, as spoken by thoſe that are not in Compact with the Devill; nor as a naturall Agent doe they Phyſically touch, and work upon the Patient. Maſter Perkins ſaith, That much of this nature are Amulets, things to hang about the neck againſt Witchcraft; Popiſh exorciſms, conjuring Salt, holy water, &c. and a verbal uſe of the name Jeſus, conſiſting of thoſe letters and ſyllables in that language, to drive away the Devil, or Inchantments; ſo the croſſing of the p. 41body with ones finger to preſerve one from the Devil; the ſcratching of a Witch to diſcover, or cure witchcraft. But they are not reall charmings or Inchantings in them that uſe them ſuperſtitiouſly through ſimple ignorance, having no Compact expreſly or implicitely with the Devil, with deſire and confidence to act from him; although by theſe they be in a faire way, as going to Inchanters, is the next doore to Inchanting.

A Charme implicit, is when theſe Diabolical Artiſts making Characters, Figures, Images, &c. with ſeveral poſtures and geſtures, ſpeake onelyonly in their hearts their vehement deſires and confidence, that ſo the evil event ſhal be, and tis brought to paſſe. As to make Circles, by vertue whereof (as they pretend, but indeed by helpe of the Devil) to doe wonders; or to make the Image of Man or Beaſt, in Wax, Clay, Dough, or, &c. and to bury it in the ground, or in water, or burne it in the fire, thereby intending, deſiring, and beleeving, the death of the thing whereof they made the Image; or hiding the Image where it cannot be found, intending as aforeſaid, the utter loſſe of the thing repreſented; or to make impreſſions on ſuch Images with Pins, Thornes, or the like Inſtrument, in any part of it, intending likewiſe the torment of the things repreſented, in the ſame p. 42parts; and accordingly the ſayd things are done. This is a Diabolical Art, in which ſome Witches have been taken in the very act; and is an implicit Charme, becauſe the heart mutters over it, his curſed deſires. Thus of Charming or Inchantment.

2. Of Deluding, otherwiſe called Jugling. Deluſion is, when the Devill by theſe Artiſts makes one beleeve he ſees that, which indeed he doth not ſee. There are three concurrences to ſight, The faculty of the eye, the object of the thing, and the ayre, as the medium. Now Satan, a powerful, active, and agil ſpirit, can adulterate, corrupt, alter, or ſophiſticate all theſe very much. All this is made out fully by laying together, Firſt, that feat of the Witch at Endor. Secondly, Satans ſhewing Chriſt at once all the Kingdomes of the World, &c. And thirdly, the word the Apoſtle uſeth, Gal. 3.1. to expreſſe the ſpiritual bewitching of the Galatians. The Devil could not bring up the body of Samuel that holy Prophet, as he could not meddle with Moſes body, though he contended with the Angel about it. Jude, Verſ. 9. For they that dye in the Lord, doe reſt, faith John in the Revelations. And the Devil betrayed himſelfe to the godly Readers of that Story, 1 Sam. 28. 19. For, the Devil repreſents one, in the likeneſſe of Samuel, and ſpeaking in the language p. 43and godly phraſe of Samuel, &c. and yet tels wicked Saul, that Saul ſhould be with him to morrow (in the other World.) We know Saul went not to Samuel in the other World, according to our information out of Scripture. In like manner it was impoſſible for Satan to ſhew to Chriſts humane eye, all the Kingdomes on the round World, and all their glory in one moment, upon one and the ſame Mountaine, as he pretended, Luke 4.5. Therefore this was but a phantaſme or fiction of Satans artifice. So Gal. 3.1. Paul in his compariſon, to ſignifie the Galatians ſpiritual bewitching from the truth, uſeth the word belonging to the nature of witchcraft, foreign that is, Hath bewitched you by making you to ſee, that which you doe not ſee; as to thinke you ſee that to be truth which is not truth. foreign, pur for eaſier pronunciation, in ſtead of foreign, (Budeus, &c. So it ſuits with the word in Hebrew foreign (Alapid) which ſignifies to change or turne. So it ſuits more with the Greek foreign, to kil with the eyes. So it ſuits better with our Latine, Viz. Faſcino, to bewitch, which (as our Latiniſts may ſee) is thence derived. So that lay all theſe together, and it wil be plaine, that the Witch, Jugler, &c. can delude a mans ſight, as if he ſaw reall ſtrange things, by altering the viſive humour of the eye, the courſe of the ayre, and aſpect of p. 44the object. This Deluſion then, is a Diabolical Art of Jugling and deceiving a mans ſight, above the ordinary courſe of nature in ſhews of ſtrange wonders done, which really and in natural verity are not done. Active men of great agility of body may doe ſtrange feats, through hoops, &c. And men of great witt and nimbleneſſe of hand may make beholders admire their Hocus-pocus. And true Artiſts, by experiments of Opticks, in angled Glaſſes, by compoundings and dividings, and reflexions, and refractions of light and darkneſſe, make wonderful ſhewes. And other myſteries of true nature there are, to make an Egg into any faſhion, onelyonly by diſolving the Shell into ſoftneſſe, by Vinegar, &c. or to make an Egg-ſhel to fly up: As for natural feats of Fireworks you know or ſee many; but all theſe are ſtil within the ſphere of nature. And men wonder, becauſe they doe not perceive the true natural cauſe and way of ſuch facts; which true Philoſophers and Artiſts can declare unto them. But the Deluſion we ſpeak of, is above any true natural cauſe, wrought by the help of the Devil, not of God, or of nature. Inſtances of Deluſions we have, Exod. 7, 8, and 9. Chapters. Where the Magicians turned Rods into Serpents, Rivers into blood, Waters into Froggs. Which could not be really done by them (but onelyonly they made an appearance of ſome ſuch things.) p. 45Firſt, becauſe the real working of ſuch things is mediate creation (like the making of Adams body of Earth.) Now Creation is ſo the immediate worke of Gods Divine power, that wee juſtly in our Creed, according to the Scriptures, make it the peculiar diſtinguiſhing title of God. Therefore onelyonly thoſe that are aſſiſted extraordinarily with the immediate concurrence of God, can doe ſo. As the Prophet in raiſing the dead Childe to life; Chriſt in turning Water into Wine; and Moſes in doing theſe, and the Apoſtles other Miracles. But theſe men of Aegypt are called Magicians, and their Art Inchantment, both which are abhorringly forbidden every where in the Scriptures; and therefore they did not act by the power of God. Secondly, becauſe in token of Gods defiance againſt their wicked artifice, Moſes Serpent ſwallowed up theirs, as a ſufficient token that Moſes wrought by the power of God, which overmaſtered their devices. Thirdly, Becauſe there are ſuch teſtimonies given to the Miracles done by Moſes through the power of God, that they were done really, as are not given to them done by the Magicians; namely, That the Rivers turned into blood, ſtunk, killed the Fiſh, were ſo loathſome, that the Aegyptians could not drinke of them. And that the Froggs had really life, ſo that when by the power of God, they p. 46were killed, they putrified, and annoyed all Aegypt with the evil favour of their putrifaction. Fourthly, Becauſe the Magicians could not doe leſſer things, as to keep off the Boyles inflicted upon all Aegypt, off of themſelves; nor could they make the ſhew of Lice. But which is the fifth reaſon, they confeſſed there was the finger of God in that Miracle: And by the ſame proportion there was the finger of God in the other Miracles, ſeeing they were greater.

Thus much of Diabolical operation of ſtrange things: Next of the other general; namely, of Declaration of hidden things, either paſt, preſent, or future, called Divination. Theſe things the Devil can help his Agents to declare, ſo farr as God permits, partly by his skill in the Propheſies of the Scriptures; as before we gave an inſtance of his telling Alexander future things, out of Dan. 11. partly by his ſwiftneſſe, as a spirit, quickly to be any where; and ſo the Legions of theſe evil ſpirits are at all the conſultations of ſtate in ſeveral Nations and places, Dan. 10.13. Job 1.7. Matth. 4. Luke, Chap. 4 Verſ. 5, 6, 7, 8, 9. Partly by his great knowledge above all naturall men, of the Complexions of men, nature of Hearbs, Stones, Beaſts, and all Creatures; as appeares in part, in the Story of poſſeſſing the Swine of the Gadarens, and their diſcontent that owned them; Partly by his effectual p. 47power (God permitting) to make men and things to doe as he doth predict: For hee can (by Divine permiſſion) poſſeſſe a man within, or obſeſſe him without; or ſuggeſt, preſent and inſpire into his phantaſie ſtrange imaginations.