The world bewitch'd, or, An examination of the common opinions concerning spirits their nature, power, administration and operations, as also the effects men are able to produce by their communication : divided into IV parts / by Balthazar Bekker ... ; vol. I translated from a French copy, approved of and subscribed by the author's own hand. [London], Printed for R. Baldwin in Warwick-Lane, 1695.

THE World Bewitch'd, &c.

Vol. I.

THE World Bewitch'd; OR, An Examination of the Common Opinions CONCERNING SPIRITS: Their Nature, Power, Adminiſtration, and Operations.

AS ALSO, The Effects Men are able to produce by their Communication.

Divided into IV Parts. BY BALTHAZAR BEKKER, D.D. and Paſtor at Amsterdam.

VOL. I.

Tranſlated from a French Copy, approved of and ſubſcribed by the Author's own Hand.

Printed for R. Baldwin in Warwick-Lane, 1695.

TO Mr. Feyo John Winter, Doctor of Phyſick; Formerly Burgermaſter and Counſellor of State in the City of Leeuwarden; As alſo Deputy to the States of Frieſeland; And Elder of the Walloon Church in the ſame Town.

Moſt Honoured Couſin,

I Am bound to you ſince a long time with ſuch particular Obligations, and my Duty ties me to you with ſuch strict Bands, that there is no Man in the World, beſides the own Brothers of my Dear Spouſe but I ought to prefer you before him. I have dedicated to them the two first. Books of the World Bewitch'd, and amongst all my Friends, whoſe Names I intend to prefix to each part of the French Tranſlation, I have made choice of you for this, that is, the first of all, and going to be publiſh'd. It's above thirty years ſince I have the Honour to be acquainted with you, and about fifteen, ſince I am allied to you by your Marriage with the Lady Henriette Fullenia, the nearest Couſin of my Spouſe, both from Father and Mother's ſide. It's likewiſe very near twenty years, ſince I was ſo happy as to ſee you a Member of the first College of the States of Frieſland, on whoſe direction the good or had ſucceſs of my Affairs depended at that time. When occaſion has offer'd it ſelf, I receiv'd from you Teſtimonies of a juſt favour and an ingenious diſtinction. Your Marriage tied more ſtrictly the Bands of the Friendſhip you had for me; and I have had the pleaſure to ſee it lasting to this day. You gave me lately an obliging proof of it, when you were pleas'd to preſent from me to his Highneſs, Prince Henry Caſimir of Naſſau, Hereditary Governor of our common Country, &c. my Frieſland's Divinity; which I had taken the liberty to dedicate to him. For I was not in a capacity of preſenting it my ſelf; becauſe the great Employments of his Hig[••]eſs calling him at every moment to different parts of his Government, I could not be ſure ſo much as an hour of the place, where I might meet with him. This circumſtance procur'd me the Honour of receiving by the next Poſt a Letter from that Prince, containing very expreſs Marks of his Affection; in which he alſo declar'd, that my Dedication had not been unpleaſant to him. But I have ſtill another reaſon that ingages me to preſent you with the Tranſlation of this Work, with which you ſeem'd very much pleas'd. It's your particular Concern in the Affairs of the Churches, in whoſe Tongue 'tis written, and in general in all thoſe of our Holy Religion: To this you inceſſantly apply your ſelf with a Zeal worthy of Imitation and Admiration, diſcharging ſtill in the Walloon Church of your City, the Honourable Function of Elder, which you have formerly diſcharg'd many times; as well as in the Church of your Mother Tongue. Farther, I thought fit to cauſe this Treatiſe to be Tranſlated my ſelf, leſt ſome others ſhould undertake it, having been advis'd, that the Tranſlation of it had been begun in this Town, [•]nd elſewhere, without my knowledge; which however is happen'd, but ſince the late Synod of North-Holland; the proceedings that were made againſt me, having only been of uſe to excite the curioſity of the publick, as to this matter. And therefore I have prevented the deſigns of thoſe, who intended to make this Tranſlation, and provided at the ſame time, leſt any ſhould appear under my name, without my conſent, and my reviſing of it, as I may aſſert that I have done this. It comes from a Frenchman, who has carefully apply'd himſelf to the ſtudy of our Tongue, and ſeems to me to underſtand his own very well. For tho' I am not converſant with it ſo far, as to have Tranſlated my own Book my ſelf: yet I think that I am able to judge, that I ſhould not have better ſucceeded, nor more expreſly have render'd my own Thoughts, if I had been in a capacity of undertaking it. Beſides, this Tranſlation being almoſt verbal, becauſe the quality of the Work required it; It is ſo much the more difficult, and worthy that its defects ſhould be over-look'd. I think at leaſt, that no other difference will be perceived, betwixt it and the Original, but that of the Tongue; no real change having been made in it. I own that ſeveral matters of Fact have been added, and inſerted in divers places of this Book; but nothing has been left out, ſo that the Reader ſhall have no occaſion of complaining of his Loſſes; but rather of being glad of the new advantages that accrue to him. I alſo have added after the Preface, an Abridgement of the whole Work, as a preliminary, that gives a general view and notion of it, including in ſubſtance, the Contents of the three laſt Books, that are to be ſucceſſively Tranſlated; the ſecond being already far advanc'd. I only earneſtly wiſh, that you may be as well ſatisfied with my Dedication, as I am with this Tranſlation. So that all that I have to do, is to commend you, and all your Friends and Relations, to the Grace of God, which I heartily beg of you all. But leſt any French Copy, of any of theſe Four Books, ſhould be publiſh'd under my name, beſides, thoſe that are printed in this Townt for Peter Rotterdam, the firſt of which is dedicated to you; I declare that I own no other, but ſuch as are ſubſcribed by me, as this is, wherein I aſſure you with my own Hand, that I am,

Moſt Honoured Couſin,

Your moſt Obedient, And Obliged Servant. B. Bekker.

Was Subſcribed in the Original, Amſterdam, July 18, 1693.

A PREFACE, TO THE Whole WORK in General, AND THE Firſt Book in particular.

IF ever any Author thought the Treatiſe he was publiſhing, needed an Introduction, methinks that I may not only have the ſame Opinion of this; but even that I cannot forbear it. Two particular Reaſons oblige me to it, one of which concerns the circumſtances of what happened during the impreſſion of this work, and the other, has relation to it's contents. Both theſe Reaſons has ſomething extraordinary, but the latter eſpecially appears ſtill more ſtrange, becauſe of the former; and therefore I intend to give the Reader ſome explanation upon both.

Having form'd a deſign to write upon the matter treated of in this Book, I begun Eight Years ago in my Preface to the Book of Comets, to give ſome hints of what I intend to explain here more particularly. I had choſen for the ſubject of my publick Sermons, the Prophecy of Daniel, when I was come to the 11th v. of the 2 Chapter, in which the Magicians confeſs, they were not capable of expounding the King's Dreams; I drew from that Declaration, ſuch inferences, as evidently ſhow'd what muſt be believed concerning the extent of knowledge, aſcribed to the Devil; afterwards judging it convenient to examine his power, and whether it extends as far as is ordinarily ſaid; the firſt occaſion I had of aſcending the Pulpit, I took my Text on Exodus Chap. 8. v. 18th, and examined why the Magicians could not as eaſily produce Lice, as Frogs and Serpents. The late Sieur de Tamininga, Lord of Belleingweer, a learned and pious Gentleman, heard my Sermon, and lik'd it extreamly; thinking that if what I had propoſed, were printed, it would obtain the approbation of underſtanding perſons, and inform the ignorant. He exhorted me himſelf ſeveral times to print that diſcourſe, and imployed other perſons to deſire me to do it; but I was ſo taken up with other buſineſs, as may be judged by the Books I have publiſhed, and by the aſſiſtance I have afforded my friends in the Edition of theirs, that I could not anſwer his expectation ſo ſoon, thô never abſolutely denyed to do it. Since that time, I preached twice again on the ſame matter, on occaſion of the Witch of Endor, whom Saul went to conſult, and of the Dev[••] who tormented Job, many perſons preſs'd it hard upon me, to publiſh my Opinion on this ſubject. In 1689, as I was explaining in the Hoſpital Church, the 19th and following verſes of the 5th Chap. to the Galatians, I ſearched deeper into this matter, expounding the Greek word [〈 in non-Latin alphabet 〉], which the French and Dutch interpreters have tranſlated Poiſoning, and the Engliſh, Witchcraft. But as I could not compriſe in a Sermon, whatever was to be ſaid upon this ſubject, I referr'd my hearers to a fuller inſtruction, in a larger volum that I was going to publiſh. I have given an account why it was not undertaken before, and now I ſhall inform the Reader, why it has been ſo long in the Preſs.

Going from Francker to Loen, where I was call'd to be a Miniſter, I promiſed my Bookſeller H. Nauta, that to keep our old acquaintance, I would give him to print the firſt Treatiſe I ſhould compoſe in Holland; almoſt as ſoon as I was come thither, there appeared a Comet in the Years 1680, and 1681, which gave me occaſion to write a Book, Intituled, An Examination of Comets, which I put out in 1683. But as the Bookſeller deſired the Book might be ſomewhat larger, and I found it inconvenient to take care of a long impreſſion beyond Sea; I obliged him to continue it for that time; promiſing him, that, if he ever re-printed the ſame Treatiſe, I would either increaſe it; or add ſome other to it. I had no occaſion to keep to the firſt promiſe, no body having ſaid or written any thing againſt it, that required a more particular explication. And therefore I thought fit to hold my Second promiſe, by adding to my Examination of Comets, another tract upon a matter ſomewhat relating to it, and on which I had meditated a long time. To that end, I compoſed an Examination of Magick, and Witchcraft, that contained very near as many ſheets as that of Comets; and I cauſed in Autumn laſt, a new Edition to be made of the latter, on purpoſe to joyn it to this new Treatiſe. But having ſometimes eſpecially in November 27th 1689, publickly confuted, in the Pulpit, the common Opinion; two days after, a Book was delivered me coming from England, where it was Printed, and Intituled, A Relation of the diſcovery of ſome Witchcrafts, in which very many particular things were ſaid to be contained. I thought by the reading of it, that it would quickly be tranſlated into our Tongue, to ſatisfy the curioſity of People. And as my Opinions are directly oppoſite to what is laid down in that Book, I perceived it might breed prejudices againſt what I had ſo freely and openly declared in the Pulpit, and ſuch as I ſhould ſcarce be able to deſtroy afterwards; becauſe of the apparent ſtrength of the proofs brought forth in that work; for that Reaſon, I rather choſe to tranſlate it my ſelf, than to leave it to another, adding ſome remarks, fit to open the Eyes of the Reader, by diſcovering the grounds on which ſuch relations are laid; that he might not thereby be in danger of being confirmed in the vulgar error; but that he might make uſe of theſe Annotations, until my compleat work concerning Magick and Witchcraft were printed, which was to be, according to my expectation, in the following Months. But beſides the inconveniences of the Weather in Winter, and the diſtance of the place where it was printed, viz. beyond Sea, together with the Book of Mr. Ainſworth, for which the ſame preſs was imployed, cauſed a great deal of delay; during that time, I had leaſure to review my Treatiſe of Magick, and to increaſe it ſo, that it became much larger, than that of Comets; beſides, the tranſlation and publiſhing of the Engliſh Book, procured me letters from ſeveral learned Men, and afforded matter to many Converſations, as well with thoſe that were of my Opinion, as with thoſe that were contrary to it. Thus having had occaſion to ſearch deeper into this ſubject, to give new explanations of my Opinion, and to confirm them by new Reaſons; this works went on always increaſing, and the order and diſpoſition of it was ſo far changed; that from a ſmall Book it became a bulky Volumn. In the mean while, the impreſſion that was made at Leeuwarden, ſeem'd to me, not only ſlow, but alſo very inconvenient, by Reaſon of the faults of the Preſs; of which I could not ſo well purge it, but that the firſt Book is ſtill full of them. I reſolved therefore to print the Second part at Amſterdam. Some time paſt, before that could ſucceed; however, without any inconveniency to the Book, for the Reaſons juſt now alledged. The cauſe of this ſlowneſs being unknown, ſome were not afraid to publiſh, that I had loſt courage, and durſt not attempt to enter the Liſts with the Devil: thoſe Rumours, the queſtions that were continually put to me, and the writings that were ſent me, when my Treatiſe was juſt coming out, obliged me to publiſh the two firſt Books, in which I mentioned ſomething of the two laſt, that they might the better pleaſe the Reader. Beſides I hop'd, God would give me the Grace to make an end of the whole work, and to add what the Readers might think wanting or convenient. But it could not be performed before the end of 1690, as I intended it, and the Bookſeller deſired it, for his own Intereſt; for the Froſt that came in on a ſudden, retarded the execution of it; it being not poſſible to ſend the Three laſt ſheets to Leeuwarden, and to get from thence thoſe that were printed there, by reaſon of the Ice that put a ſtop to Navigation; ſo that I could have no Copy to preſent my friends with. I hoped ſtill however that it might be done, but the Froſt continuing, my Book thus imperfect was publiſht, and came without my knowledge, into the hands of many People in Friezeland. It was therefore only ſeen by piece-meal and without coherency, which gave occaſion to ſome of the Readers, and others that had heard of it, publickly to paſs heard, judgments upon it; even ſome intended, as I am informed, to make me explain my ſelf more preciſely, had I not done it in the Book it ſelf. For at laſt, when they read it intire and in order, they all agreed, I had given all the explications that, could be wiſht, either as to the Reaſons that had moved me to write it; or as to to the ſcope I propoſed to my ſelf, which appears in the Preface, and in the firſt Chapter of the Book; or as to the neceſſity and uſefulneſs of its publiſhing, which I have ſhown in the ſame Chapter, and the laſt but one. They were juſt the places that were wanting, for which Reaſon I wrote to the Bookſeller of Leeuwarden, and forbad him to give out any Copy of this Book, until the whole was compleat. Beſides, during the Froſt, I had time to add two Chapters to the end of the Second Book, and to enlarge the Preface, in order to inform the Reader of my Opinions, and the purity of my intentions, which has not proved altogether fruitleſs; for I have heard that moſt of thoſe, that have read the Preface and the work afterwards, have been ſatisfied, as they have told one another and my ſelf; whereas thoſe that had taken upon them to criticiſe it, had read but ſome looſe parcels of it, or had not read it at all, or perhaps had not ſo much as vouchſafed to read it.

Things remained a while in that ſtate, every one enquiring after the Reaſon that hindered the publiſhing of my Book, and how it happened that I had none my ſelf, ſince it had been ſold in Friezeland for ſome time. The Thaw came at laſt, and many Perſons arrived with News of the Edition of my Book, but brought no Copies along with them, ſave ſome privately, and as ſtolen goods; then every body wondered, a Book ſhould have been put out, in theſe Provinces, and it ſhould not be found in Holland, where the Author lived; and not only my Brother Paſtors ſhould not have ſeen it, but I ſhould ſay, I had none my ſelf to preſent them with. At laſt I received 26 Copies of it from Leeuwarden, but had ſcarce one for my ſelf; my friends came and took them away themſelves, as they were ſowed; and moſt of thoſe that ask'd for them, could not get 'em, unleſs they came juſt when they were ſow'd up. So greedy Men are of Novelties, eſpecially when they can hardly get 'em.

Nitimur in vetitum, ſemper cupimuſque negata.

So much we love, and ſeek, what is deny'd.

However it be, the Book could not be expoſed to Sale before the 11th day of March. A long time after I had ſent the laſt Sheets to Leeuwarden, to Mr. Nauta, Bookſeller, who had had the Book perfect in his hands for a long time, A Bookſeller ask'd 50 Copies from him, and thought to receive them ſpeedily, but had none ſent to him. In the mean while, I find my ſelf much perplext. I was deſir'd, during two Months, by my beſt Friends, to communicate this Work to them, which they had never ſeen, and had heard commended; for this reaſon I wrote to Mr. Nauta, I would take all the Copies upon me; and pay them at ſuch reaſonable rates, that he would be ſatisfied with it; he need but to ſend them to me without delay, with the firſt Veſſel. Then I thought to conſult with my Friends, whether I ſhould ſell the two Firſt Books, that had already appear'd imperfect in Frieſland, and elſewhere, or whether I ſhould keep them until the whole Work was finiſhed. The firſt ſeem'd to be the beſt Advice, to avoid the ſuſpicion, that I durſt not publiſh my Book, or that I was forced to ſuppreſs it, becauſe of many things that were ſpread abroad to diſcredit it; however, the laſt counſel ſuited better with my inclinations. I conceived that a Work that was at firſt but a ſmal Treatiſe, thô it had ſince been much enlarged, would be more favourably received, and prove of greater uſe, if it were given compleat at the ſame time to the publick; that the deſign and cohering of it might be better ſeen, its Doctrines be more eaſily comprehended, and the happy effects it was able to produce be more plainly perceived, which is chiefly done by the laſt Part. But as the cauſes before alledged, had already once ſmother'd this deſign, ſo they did it again this time; for perceiving by the Letters of Mr. Nauta, it was impoſſible to agree with him, as to the price, and that it was unlikely he ſhould ever do it, I was at laſt forced to give up the Book to him, that I might (with the Bleſſing of God,) purſue my deſign. So having altogether broken with that Bookſeller, I have agreed ſome Months ſince, with another of this City, Mr. Daniel Vanden Dalen, to put divers Preſſes going upon it, and re-print the whole Work, reviſed and corrected, that I might inceſſantly publiſh all the four Parts, one after another, in the form in wnich the Reader now ſees them. For as to the 750 Copies which Mr. Nauta had printed of the two Firſt Books, and are moſt of them ſtill upon his hands; they being an inconſiderble number, that could not go very far, and the haſty Edition of the Book, being as yet imperfect, ſeem'd to give room to a new Edition, that the Pulick might be more ſpeedily ſatisfied. I therefore here preſent the Reader with the Firſt Book, enlarged with a new Chapter, that I thought neceſſary to add at the end. I hope, with the Bleſſing of God, that the three others ſhall ſucceſſively appear every Month; and I perſuade my ſelf, that the reading of the Firſt Parts, will excite ſome Curioſities for the later; and that altogether may invite the Reader to a ſerious conſideration upon the Contents, and capacitate him to judge more ſoundly of this matter than he did, while this Treatiſe appear'd but in part, and confuſedly. This is what I had to ſay, as to this Edition, that was made in ſuch an extraordinary manner, and publiſh'd without my knowledge.

I come now to treat of my ſcope, and what has obliged me to embrace the Opinions I aſſert in this Book. In all my Studies I was always inclin'd, not to reſt upon probabilities, but to ſearch into the whole matter, and to get a clear and diſtinct knowledge of what I ſhould know. Beſides, many ſtrange things had happen'd to me in Frieſland, upon the firſt Writings I had publiſh'd, and experience had aſſured me, how little one ought to relye upon the Judgment of Men, eſpecially when what they are accuſtomed to teach, is call'd in queſtion. For is it not wonderful that my Book upon the Catechiſm ſhould have been unanimouſly condemn'd in Frieſland, thô amongſt above 200 Miniſters, who conſented to that Judgment, none could alledge ſo much as one ſolid Reaſon againſt it; and that afterwards it ſhould have been twice unanimouſly approved of, without any change, as to the Doctrine and the controverted Points, having been made in it? This has confirm'd me in this perſuaſion, that a true Chriſtian, eſpecially a Doctor of Divinity, ought groundedly himſelf to enquire into things, without reſting upon the Judgment of others, that he may obtain a full certainty of the object of his Faith, and the matter of his Precepts. Since that time I reſolved only to follow the Holy Scripture, and Reaſon, in ſuch things in which it ought to ſupply the ſilence of the Sacred Writings, and to aſſure my ſelf by thoſe two means, of what I was to believe, and to teach others, without taking the trouble of following the ſteps of other Men; never putting Pen to Paper, but to write upon thoſe ſubjects, the importance of which I was convinced of, or had not been ſufficiently explain'd and examin'd. I have therefore endeavour'd to free, as much as poſſible, our Holy Doctrine from ſuch errors, as moſt Men appear to me to be taken with; or at leaſt, to ſet in order, ſuch things whic I conceive to be confuſed; Whether I was the firſt that diſcover'd it, or whether I needed only to promote what had been begun by others. There are other Reaſons that have engag'd me in that deſign. For having ſworn in the Univerſity of Franeker, faithfully to maintain the pure Doctrine of the Reformed Church, and defend it both by words and writings, in all neceſſary occaſions; I may now ſay with Prudentius, and as it becomes my Age.

Per quinquennia jam decem,

Ni fallor fuimus: ſeptimus inſuper

Annum cardo rotat, dum fruimur ſole volubili.

Vicinum ſenio jam Deus applicat.

Quid nos utile tanti ſpatio tempor is egimus?

Two ſcore years are paſt, the third is running,

Since the Sun's light is upon me ſhining;

Old Age comes on, What have I been doing?

But it would be too long to enter into particulars, I ſhall only ſay that I intend to imploy the reſt of my Life; firſt, to the Duties and Functions of my Miniſtry, which the circumſtances and largeneſs of this Town make more painful than in other places; and than to make an exact enquiry after whatever is falſly believed in the World, and the Erroneous Opinions that are entertained without any other ground then that they are every day told and heard of. For my moſt earneſt deſire is, to ſee Men become more wiſe and honeſt than they are, th[•]ugh very few ſincerely intend it, or at leaſt do their Endeavours to attain to that perfection; moſt [•]art chooſing rather to believe, and to do, what is commonly believed and done, than to be at the trouble of freeing themſelves from Errors. In the mean while; what paſt in Freiſeland, when my firſt Book appear'd abroad, ought to have taught me, how dangerous it is to write upon ſuch matters; there being neither favour nor profit to be expected for ſuch Authors as rid themſelves from all prejudices; and having no regard, either for the Credit or Power of the Faction, whoſe Sentiments they reject, reſolve to follow only what the Scripture teaches, or Reaſon dictates to them, and to embrace no Opinions, but ſuch as are founded upon thoſe two Grounds. Perhaps after my Death the uſefulneſs of this Undertaking will be known; and tho' I dare not hope that it will be done in my Life time; yet I publiſh it my ſelf, to learn the Judgment of the publick, to defend my Works, and to enlarge or correct them, according to the Light I may acquire a-new, or that ſhall be communicated to me. For methinks, I am more able to do it, and to be Interpreter of my own Words and Thoughts, than thoſe that may afterwards adopt my Opinions, and have ſome regard for my Memory.

As for the reſt, though my intention and ſcope may be plainly perceived by the firſt Chapter; yet I ſhall add, that no Men in the World are more remote from any Atheiſtical Sentiments, more perſuaded of the Divinity of the Holy Writ, and more diſpoſed to render to God the Honour and Reverence due to him, than thoſe, who as I am, are oppoſed to the common Opinion of the Power and Vertue of the Devil. Whoever ſhall read this Book with attention, and without partiality, will undoubtedly be perſuaded of it; at leaſt, I mean, that there is enough to ſatisfie thoſe that abſolutely reject the Principles of Deſcartes, concerning the uſe of Reaſon; and at the ſame time ſuch as give too much extent to thoſe Principles; and that thoſe two Parties will equally approve of the manner in which I diſtinguiſh Spirits from Bodies, and both from God, without however eſtabliſhing any thing as to their Operations that cannot be proved by plain and neceſſary Inferences. So that I powerfully confute the fooliſh Errors of Spinoſa, who confounds God and Nature together. I believe not that there is any Author, who has more ſolidly eſtabliſht the infinite difference that there is betwixt God and the Creature, and the inconſiſtency of the Properties of Bodies with thoſe of Spirits, then I do here; as was neceſſary to be done to lay a firm foundation to this work, that is wholly grounded upon that Principle, at leaſt as to thoſe things that are the object of the Light of Reaſon. Beſides, I have this internal ſatisfaction, that I confirm by an evident proof the Doctrine of our Churches, that tends ſtill to diminiſh the Honour paid to the Creatures, in order to increaſe that which is due to God. This Book witneſſes for me that I ſet up the Glory, Power, and Wiſdom of the Soveraign Maſter of the World, as much as they had been taken from him, to be communicated to the Devil. I baniſh from the Univerſe that abominable Creature to chain him in Hell, that Jeſus, our Supream King, may more powerfully and ſecurely reign. Though his Empire that is to endure to the laſt day, is likewiſe to ſubſiſt in the midſt of his Enemies, that are here upon Earth, that is amongſt the People of the Devil, or ſuch in whom Sin keeps ſtill imprinted the Image of the Devil. With that intention I am not afraid to explain in my ſecond Book ſeveral paſſages of the H[•]ly Writ in another Senſe, than they have hitherto been taken: But if by the publiſhing of ſuch new explications, one aimed not at the Honour of God, and only ſought to impair and ſtain the Reputation of thoſe that are of contrary Opinion, he ſhould take more to heart his own Credit than the Glory of God. As for me, who have formerly been in Opinions contrary to thoſe I ſpeak of, and which are ſtill held by the greateſt part of Men; I willingly propoſe my preſent Sentiments, but only with a ſincere intention of glorifying God, and bringing Truth to Light. I think not therefore to be blameable for not ſticking to the vulgar explications, I had formerly follow'd, and preferring before them thoſe of ſome Perſons, who have not done what I now ſuppoſe to be obliged to do. Yet I am not alone in theſe Opinions; for they are agreeable to thoſe of many others, ſome of whom have appear'd in the World even after me. And though they have produced and aſſerted in Writing thoſe new Interpretations and Tranſlations of the Bible, but by way of Exerciſes, and to ſhew what ſubtilty and parts they acquir'd in their Youth, by the alteration of ſuch Expoſitions as had learned Men for their Authors; yet as for me, methinks that in my old Age I ought to make uſe of my own Eyes, and to ſpeak with liberty. As for the reſt, if there are amongſt us, who, to multiply the proofs of our Opinion, and diminiſh thoſe of the contrary Party, ſtretch the Holy Scripture too far, that's their own fault, and not ours. We preſume to be provided with better Arms, to dcfend the Fundamental Truths of the Church. But it muſt be obſerv'd as a general fault, that the reading of the Bible is undertaken with a Mind full of its own prejudices, or thoſe of its Maſters; and that 'tis generally explain'd according to thoſe Notions, without any other Reaſon or Ground but that of chance, or of ſome caſes that have occaſioned the choice of ſuch parts as is then followed. I take the Vail from thoſe prejudices, and ſhew what Method is to be obſerv'd to undertake the explication of the Holy Writ, without any prevention. For I hold it for certain, that none would have explain'd ſuch paſſages of the ſaid Writings as I here treat of, ſo as they are uſually Interpreted, had he not been imbu'd with a prejudice of the great and extraordinary power of the Devil, or had he not intended to confute ſome particular Errors. I have already proofs of it; for ſeveral learn'd and pious Perſons have very much approv'd of my Method of examining thoſe Texts, and the ſearching into their Senſe; and having treated in my Sermons of the chief Points of this ſubject, I am inform'd that many People ſhew a great impatience to ſee my Writings upon it. I have frequently been in Converſations, where the moſt important matters, eſpecially thoſe that are contain'd in my ſecond and third Book, were diſcuſs'd, and they ſeem'd partly ſatisfi'd with my Explications, and in hopes of being fully convinc'd by thoſe they expected from me: I refer my ſelf to their Judgment, to know whether their expectation has been deceived or fulfill'd; being perſuaded that if they do not agree to ſome particulars, yet they will approve of my intention, and contribute their utmoſt, that the greateſt part of the things I propoſe may be receiv'd and reliſh'd. If I were ſo capricious as to diſturb my ſelf on account of what may be ſaid and believ'd of my deſign, and to make more of the number than of the quality of the Readers, I ſhould undergo great hardſhips: For I doubt not but moſt Men, having little meditated upon this matter, will think that I commit a great Sin in publiſhing this Treatiſe; not however in reference to the firſt Book, where I only relate the various Opinions of the ſeveral Nations from very credible Authors, without declaring my own Sentiments, or confuting thoſe of others. Neither do I believe that the two laſt parts will be found fault with, but only the ſecond, where the moſt important Doctrines are diſcuſs'd, will raiſe ſome difficulty, and not pleaſe every one. It will eſpecially ſeem ſtrange, that I make ſo little account of the Devil, and endue him with ſuch an inconſiderable Power. For matters have been carried ſo far, that ſome Men think it a piece of Piety to aſcribe many Miraculous Effects to the Devil, and to hold for raſh and impious People thoſe that cannot believe, that he does what is teſtified by thouſands of Witneſſes. If any contradict their Opinion, he is taken for an Atheiſt, that is, ſuch as denies the Exiſtence of one God, tho' he is only guilty of the Crime of not believing two, viz. a good and a bad. But thoſe that are of your Mind, deſerve themſelves to be called Ditheiſts, or ſuch as believe two Gods: [as the Arians] got the name of Tritheiſts, becauſe they believ'd three Gods [of different nature.] If any deſire to put a new name upon me, in reference to my Opinions, I willingly yield to that of Monotheiſts, that is, who believes but one God, and one Saviour Jeſus Chriſt; upon whoſe words I wholly truſt, where he ſays, Fear not them who kills the Body, but fear him who can deſtroy both Soul and Body, Mat. 10.28. I fear him much leſs, who has no power either over Body or Soul, and trouble not more my head with the judgments of thoſe Judg 6.13. In the name of the Lord the God of hoſts, I encounter that Goliah; let's ſee who will lend him a helping hand! It any think to have reaſons ſo ſtrong as to confute my Opinion, I deſire him to propound them, with as much ſoftneſs, as I am favourably diſpos'd to hear them; but at the ſame time I intreat him to ſpare to himſelf and to me, an unprofitable labour, and to wait till he have read the whole work, from the beginning to the end, before he makes his objections. By thoſe means he ſhall perfectly know whether thoſe particular and private places which he has read, and with which he had not been ſatisfyd, have afterwards been explain'd, and made worthier of his approbation, by the concatenation of the whole Treatiſe, and the reaſons contain'd in it: For it would be troubleſome to view and examine again, all the places of my Anſwers I would quote. So that it muſt not be take ill, if I give none to thoſe that ſhall follow another Method, and would make me waſte with them the time that can be better ſpent.

Revis'd, enlarg'd, and given to the Printer,

March 16. 1691
May 26. 1691
Auguſt 1. 1691

I may aſſure here, that nothing has ben taken off, from what is contain'd in the Edition of Leeuwarden. It's true, ſomething has been added in ſome places, for the better underſtanding of the matter; as may be ſeen at the end of the Original, where a whole Chapter has been added, in which, the laſt Chapter of the Frieſland Edition is compriz'd. It ſeeming to me it was convenient to inlarge a little more in that place; more exactly to ſhew the uſe and deſign of the ſearch I make in this Firſt Book, after the various opinions of all Nations, and better to diſcover the foundation of thoſe prejudices, that have ſo long kept us from examining the true ſtate of the matters contain'd in the following Parts. Many other additions have been made to the French Tranſlation, which it is not needful preciſely to mark. The curious may compare the Tranſlation with the Original.

AN ABRIDGMENT OF THE Whole Work; What hath been the deſign of the Author, and what is his Method.

AS the two firſt Books of this work that I publiſhed at firſt, have been differently received, for Reaſons alledg'd in the Preface; It will not be amiſs to repreſent to the Reader, what has been properly my deſign in theſe four Books, that I have Intituled, The World Bewitch'd, nor to ſhew what foundation I built upon, and what way I take to find out the truth. For althô I expreſs my ſelf clearly enough in the beginning of the work, and in the Preface to the firſt part; I know nevertheleſs, that is not ſufficient to deſtroy the prejudice wherewith, the learned themſelves appear more biaſſed than the Vulgar; which I ſhould never have thought; but it ſeems at preſent, I have found out the Reaſon, which is, that the moſt part of thoſe which do not put themſelves to the trouble to paſs through all the Degrees of the Schools, aſpire to Sciences and ſublime knowledge, but for their particular pleaſure; they are the People that love liberty, and to whom it matters not, who is the Maſter that inſtructs them, provided that they may learn ſomething; or if they are greedy of rarities, they have not ſo much reſpect to the mode, nor to that which is New or Antient, as to the beauty of the matter, and to that of the work. On the contrary, it is with thoſe who paſs through the Schools, as with thoſe who live in Shops, where every one has his way, every Maſter has his Method in the work he makes. In one Town they make the ſame things after one faſhion, and in another, after another; when one is taken up with the mode, he often rejects what is pleaſing, without any other Reaſon, then becauſe it is not as commonly uſed in the World. And we have a ſtrangeneſs for all novelties, ſo long as they have not the common vogue; althô otherwiſe, we might approve them, and have them cheap enough; but as ſoon as Cuſtom has introduced them, one begins to ſeek them out, and to be diſguſted at the former. Sciences are ſubject to the ſame inconveniencies. Thoſe that we ſend to the Schools, continue in the road which has been mark'd out to them for their exerciſes; they endeavour to form themſelves upon the model of thoſe which have moſt reputation, or of thoſe who are the neareſt to their firſt prejudices; ſo this is diſapproving the part they have taken, not to be apt to take any, and to preſerve our own liberty, and thus we expoſe our ſelves very much; but one runs a greater risk, if willing to aſcend higher, and ſearch things in their Fountains, it happens at laſt, that we find our ſelves out of the ordinary Road, and that we are obliged to take another. Hinc illae lachymae, From thence proceeds all diſorders.

The common Opinion of the Devil, of his knowledge, power, and Operations, and of People which are accuſed of having commerce with him, began by little and little to become very ſuſpitious by the help of natural light, which I have common with others, which was ſtrengthened and purified by the Scripture; ſo after I had well examined it, I was in doubt, whether I ought to maintain it any longer, or abandon it, not only by Reaſon of the truth, but alſo becauſe of the Piety which it ſeem'd to contradict: My Conſcience it ſelf compel'd me to it; for I was obliged to anſwer thoſe that ask'd me, and to take care of my Conduct, becauſe of the diſpoſition I ſaw the People in. It was the Duty of my charge, and every Day occaſions offer'd themſelves, my pain increaſed every moment, by the continual neceſſity I found my ſelf in, to ſpeak and act as others did, or to oppoſe the publick with words or actions, which agree not with my Character, which is to be complaiſant, and to agree with all the World, as much as is poſſible. Beſides I found not as yet foundation enough to act after an other manner, which made me at firſt reſolve to make an exact ſearch, after the Original of this common and general Opinion, to know whether it was founded upon truth. But becauſe I make this examination, à priore and not à poſteriore, as they in the Schools, I have propoſed the ſtate of the Queſtion, but at the end of the firſt Book; where I diſcovered in the 22th Chapter, how many of the Opinions, which I have related; (which are all thoſe that ever were in the World upon this ſubject,) The Proteſtants have at laſt got together, and formed thoſe which they retain to this Day. In the 23th Chapter I compare them with the Opinions [〈1 page duplicate〉] [〈1 page duplicate〉] of other Nations; and in the 24th Chapter, I ſhew by what means they have been introduced amongſt us; and what keeps us ſo ſtrongly tyed to them: So in the firſt Book, I examine what is the riſe of the Opinion concerning the Devil, and in the following Books, I diſcover what ſentiments we ought to have of him.

An Abridgement of the Firſt Book.

IN the Firſt Book I run over all the World, to find whence this Opinion has its Original. And for this purpoſe I have omitted neither time nor place. I obſerve that the ſubject ought to be examin'd in two Reſpects; In reſpect of the Devil, to find what is his Knowledge and Power; and in reſpect of Men, to ſee what they learn and effect by his means. But becauſe theſe things are preternatural, or are ſo thought to be, and that by conſequence they are known only to God, I have judg'd it neceſſary, to know what are the Opinions of Men concerning the Divinity, and Spirits in general, either good or bad, and of human Souls ſeparated from their Bodies by death, which are alſo Spirits: I make a ſearch of all theſe things, Firſt, in the Books of the Ancients, and afterwards in the Moderns of all Religions, and amongſt all Nations, diſtinguiſhing them into Pagans, Jews, Mahometans and Chriſtians, in reference to the preſent ſtate of the World. I begin with the Ancient Pagans, which are for the moſt part Greeks or Romans, known to us by Greek and Latin Books they have leſt us: which I treat of in the 2d, 3d, and 4th Chapters; for there are very few Hiſtories of other Countries and other People, which are come to our knowledge. There you ſee what they believe touching Gods, and Spirits, which are neither Gods nor human Souls; and as to the eſtate of the Souls after death: You read there alſo what means they uſed to attain that knowledge, and to operate things beyond the power of Nature, by the means of thoſe Spirits, ſuch as they believe them to be. I come afterwards down to our time, and examine all the Pagans in the World; firſt in Europe, in the 6th, Chapter; after in Aſin, in the 7th and 8th Chapters; then in Africa, in the 9th Chapter and at laſt in America, in the 10th Chapter; which gives me occaſion to demonſtrate in the 11th Chapter, that the Pagans as well Ancient as Modern, have had a notion of the Divinity, that is all powerful, but that they have aſſociated to him, inferior Gods. That the Greeks have often called them Demons, and likewiſe Gods, as moſt of the Pagans do at this Day; which Demons, or inferior Gods, have every one their ſhare in the Adminiſtration of the Univerſe, directing the affairs of Men under the name and Authority of the Soveraign God, and being as Mediators between him and Men: They converſe alſo with theſe laſt, who can, by their means, know and effect things above the power of Nature. This knowledge gives ſome the name of Diviners, and theſe Operations cauſe others to be called Magicians and Sorcerers; in conſequence of which, all the effects that we cannot give a Reaſon for, or find the cauſe of, are attributed to theſe Demons or inferior Gods,

The Souls of the Dead are alſo ranked amongſt the Demons, and according as they have behav'd themſelves well or ill upon Earth, the good or evil which happens to Men, is attributed to one or the other. It is that which has given occaſion to diſtinguiſh the inferior Gods, into good and bad.

After the Pagans, which know neither the true God nor Religion; I treat of thoſe which have the Holy Scripture among them, of whom the firſt are the Jews, having known God a long time before all the others, and received his Word in the writings of the Old Teſtament, where they have learned, that in truth the Souls of Men are immortal, but that there are no Demons, or inferior Gods, ſuch as the Pagans fancy. That God alone by himſelf rules the Univerſe, and that none can have knowledge or produce effects beyond the ſtrength of nature, for that belongs to God only. I obſerve farther, that Judaiſm in the ſtate into which it is inſenſibly fallen, ſince the coming of Chriſt, and as it is at this Day, is very much mixed with Paganiſm, or at leaſt very much infected with it; whence proceeds the practices of Divinations and Sorcery, that are in faſhion amongſt the Jews, Chapter the 13th.

After that I repreſent, that the Mahometans who acknowledge but one God, and created Angels good and bad, and the Devil as chief of them. That the Mahometans, I ſay, who have admitted the Books of the New Teſtament, and reverence Jeſus Chriſt as a great Prophet, have nevertheleſs mixed in all their Opinions, a great many of thoſe of the Pagans, which they have for the moſt part received, and that they are no leſs inclined to Divinations and Witchcraft, Chapter the 14th.

After the Jews and the Mahometans, who keep a kind of mean between the Pagans and the Chriſtians; I paſs to theſe laſt, and diſtinguiſh them according to the time, before Popery, under Popery, and ſince Popery. By this means I ſhow, that the primitive Chriſtians ſince the Apoſtles, have inſenſibly introduced amongſt them, many Opinions of Paganiſm and Judaiſm, which have been increaſing under Popery till they attained to the heigheſt pitch, and that they had aſcribed to the Angels, the Souls of the deceaſed, eſpecially to the Devil, all the Miracles which the Pagans attributed to the Demons, the Devils, and inferior Gods, Chapter the 15th to the 21.

In the mean while, I take notice, that among the Ancient Chriſtians, there aroſe a Sect called the Manichees, which had admitted in particular a great many Pagan Opinions, and made the Devil almoſt equal to God. And I ſhow, that their Opinions have inſenſibly been propagated, in Chriſtianity, even to our times; after that I come to theſe laſt Ages, and to the Doctrines of the Proteſtant Churches, among which I rank all thoſe that are Call'd The Reformed, that is, all thoſe that are ſeparated from Popery; upon which I remark, that the more we are remote from Paganiſm, either for time or place, there's the leſs credit given to all thoſe things which reſpect the Devil and his Power. Nevertheleſs I ſhow, that part of our People, not having comprehended enough, what are the foundations of the Proteſtant Doctrine, nor in what it differs from Popery, are taken with the common Opinion of Devils, to whom as well as to Men, that have Communication with him, they attribute more eaſily ſo many marvelous effects, and ſo much above the power of nature, then others do, who have more meditated and reflected upon thoſe Doctrines and variations. Chapter the 22th and 23.

Laſtly having compared all theſe Opinions together, I conclude that the common Opinion which has been in requeſt amongſt us to this day, had it's Original from Paganiſm, not that the meer uſe of Reaſon ſhould produce ſuch thoughts, but on the contrary, the ill uſe that is made of it. It is becauſe we ſuffer our ſelves to be ſeduced, and blinded by a falſe appearance of Piety, without having recourſe to the light of the Scripture, that we fall into ſuch Extravagancies, with which we are pleaſed, and love to continue in them. I prove that theſe are thoughts that never were inſpired to the Chriſtians by the Holy Scripture, by reaſon that thoſe who read it leſs, and underſtand it leſs, give more Credit to theſe ſort of things, and becauſe all the World is already prevented before they read it, and meditate upon it.

For by theſe Reaſons I endeavour to bring the Reader to conſider, whether the Scripture gives occasion to believe all thoſe things that are ordinarily ſaid upon that ſubject, or to believe them ſo as they are ſaid; or whether ſuch Sentiments have not taken root in us from our tender Youth, and been confirmed by Cuſtom. At beſt, I have a very ſtrong preſumption for that Reaſoning, that when we believe before-hand, that ſuch a thing is, there is a great diſpoſition to turn our Reaſon, and the Expreſſions of the Scripture to that ſide, and to believe that the inclination we have of it comes from Reaſon, and even the Holy Writ leading us thitherto. Moreover, we receive the firſt Interpretations, and the Commentaries upon the Scripture, from the hands of thoſe antient Doctors, touching which I prove, Chap. 15. that they have been all prejudiced, ſome more, others leſs, in favour of many Pagan Doctrines and Opinions, which have unawares given occaſion to that Senſe in which the Scripture has been expounded by them. Theſe are the Contents of the 24th Chapters, and the concluſion of the firſt Book.

An Illuſtration upon the three laſt Books in general.

In ſeems to me that for all theſe Reaſons it is eaſie to conceive, that this firſt part of my Treatiſe is not ſo unprofitable as ſome imagine. They will that regard be had only to the ſecond Book, and that the firſt ſhould not be inſiſted upon, becauſe it conſiſts but in Hiſtorical narrations, which conclude nothing. But as far as I am capable to give a reaſon for the ſtructure of my own building; I ſay the Second Book is founded upon the Firſt, according to the proofs I am perſwaded I have lawfully drawn by good conſequences, Chapter 14. For if it were otherwiſe, I had reaſon to be ſurprized; that of ſo many, who exclaim againſt my Second Book, paſſing my Firſt, none has taken notice of my error in this point, and declared it to me, very few having done ſo much as reflected upon it. But in vain they attack the Second, if they admit the Firſt. They in no wiſe ſee the end I aim at, nor the order I have followed, as ought to be done, in an exact ſearch after the Truth. But they undertake to confute my Second Book, becauſe it offers a larger field to their cenſures, by different things expounded in an oppoſite Senſe to that of the literal; like thoſe ignorant Diſputants, who let ſlip the antecedent Propoſitions, and deny the conſequence that is neceſſarily drawn from it. I have reaſon to complain for paſſing an over-haſty judgment upon the halfe of my Work, without ſtaying till it appeared intire, and they have ſeen the following Part, and the Connexion; no circumſtance of time required that precipitation, for I had not loſt a moment to publiſh the two laſt Parts, had they not hinder'd it by the diſturbances they have given me. I believe not that the whole extent of a project, or its oeconomy, may be perfectly ſeen, while 'tis but halfe done. So 'tis but at preſent that ſome judgement may be paſt upon this work, ſince it begins but now to appear altogether, and to be a perfect Body with all its Members.

The Second Book and the Third, conſiſt in the ſearch after Truth, and what of certainty may be had, as to the Sentiments that have been upon this ſubject of Spirits, and Men who have communication with them, that is, with evil Spirts. I examine in the Second Book, what concerns Spirits; and in the Third, what concerns theſe wicked People, who ſeek to deal with them, according to the diviſion that I have propoſed in the beginning of the Firſt Book, Chap. 1. Sect. 8. As to the Fourth, I ſhall ſay hereafter, what connection it has with the former, and its uſefulneſs.

Touching the method I take, to make, by degrees and in order, this Search after Truth; if whatever I have written upon this ſubject, be attentively conſider'd, you will undoubtedly know the injuſtice of thoſe who impute to me, that I offer chiefly new Propoſitions of my own head; that I take the greateſt trouble imaginable to wreſt the Scripture, and my reaſonings to accommodate them to it; or that I make uſe of Reaſon, as of a Rule with which I would meaſure Scripture, and adapt it to the ſame. On the contrary, it is impoſſible not to ſee, that I never had as yet the leaſt thought of building upon ſuch a foundation; but that I have run through all the World, and all times, to diſcover where Men may have found the foundations of theſe Opinions, which I have undertaken to find out. For when one has attain'd to that knowledge, he is in a condition to judge ſolidly, whether thoſe Opinions or Practices are grounded upon good or bad Reaſons. I declare then, that I have not examined all the divers Opinions of the Pagans, Jews, Mahometans and Chriſtians, as well Ancient as Modern, nor their Doctrines and Practices, with an intent to give explanations of them, nor to main[•]a[•]n them, or confute them, but only to conſider them in themſelves, and to expoſe them as they are, without making any Judgment, or producing any proofs to ſupport or deſtroy them; which is an extraordinary labour that none would ever undertake, unleſs carry'd by the deſire of truth. So far I lay no foundation. I that am a Chriſtian and a Proteſtant, and have no deſire to become either Papiſt, Jew, or Pagan. If I found nothing ſolid in the ſearch I make, I conſent that they continue to ſay and believe concerning Spirits in general, and Devils in particular, all that is wont to be ſaid, and all that can be imagined.

But altho', I have not as yet found the bottom I ſeek, and that neither Popery, Judaiſm, nor Paganiſm conſidered in themſelves, having there withal to furniſh me, I have notwithſtanding a ſolid foundation, which is common to me with thoſe People: And I have further another particular, which I have in common but with part of them. The firſt is reaſon, which is the light of all men in general, when it is found pure in them, and neither perplexed, nor obſcured by prejudices or paſſions. The other foundation upon which I reſt, is, the Scripture inſpireed by God, which is equally pure in it ſelf; And and to the reading of which we ought alſo to apply our ſelves, as if one had never read them; that is to ſay, with an entire diſingagement of all humane prejudices; and from thoſe that may proceed from the verſions of the Hebrew and the Greek, which are the original languages in which it has been written; he muſt meditate upon it, without any regard to the interpretation which have been made by all ſorts of Doctors, either Ancient or Modern.

Theſe two foundations are not Subordinate one to the other, but ſubſiſt equally together. Philo the Jew, loving very much to ſearch allegorical Senſ[•]s in Scripture, and not approving what St. Paul wrote upon the ſubject of Sarah and Agar. Galatians, Ch. 4. v. 2. has been the firſt that has applied to the Scripture and to reaſon the diſtinction of Miſtreſs and Servant; ſaying, that you muſt thereby underſtand, that Philoſophy and humane underſtanding ought to be ſubmitted to the holy writ. This application is become ſo familiar to Divines, that it has been received as an undeniable maxime, ſince Philo took a fancy to propoſe it.

It is however a truth, that reaſon ought to precede Scripture, becauſe the latter preſuppoſes the former; I underſtand ſound reaſon, to which the Scripture ought to preſent it ſelf, and make it ſelf known as divine; after that, Reaſon comes to the help of Scripture, teaching us things wherein Scripture is ſilent, and the Scripture likewiſe comes to aſſiſt reaſon, diſcovering to us things which are above it, and above the reach of our underſtanding. We muſt nevertheleſs confeſs, that the Scripture is above reaſon, not as miſtreſs, for they have every one their particular Empire and Direction: But as being more noble and excellent; becauſe it is in this God manifeſts to us, things which no humane underſtanding ever could comprehend, 1 Corinthians 2.9. notwithſtanding it happens ſometimes that they meet both in the ſame way, where they lodge together in the ſame houſe, and by conſequence they often lend one another the helping hand, but they do it freely, althô with this difference, that reaſon as an inferiour, alwayes ſhows a great reſpect for the Holy writ. When therefore 'tis ſaid a Chriſtian ought to ſubmit his underſtanding to the word of God; it muſt be underſtood, the underſtanding ſuch as it is in the Eſtate of corruption, obſcure by he Clouds that ſurround it, and infected by the ſt[•]ins that d[••••]gure it. And ſuch it is in reſpect of things which are above our reach, which are only manifeſted to us in the word of God; and which we are obliged to believe as Scripture diſcovers them, althô we comprehend them not. But it does not follow from thence, that we ought to believe thoſe things, ſuch as men teach us by their expoſitions, or even by their tranſlations, without a great certainty that they are faithful. So then the word of God conſidered as it is originally, and in it ſelf, and proceeding from God without any reſpect to the interpretations that have been made by men; and reaſon not ſuch as is born with us, and when it is perplex'd with prejudices, and blinded with paſſions, but reaſon purified by the ſame Spirit which has inſpired the Scriptures; the Scripture I ſay and reaſon, are the two only lawful and true grounds of the knowledge we can acquire, as well in things Natural as Spiritual.

But there is yet another diſtinction to be made upon this Subject, that is, that reaſon is the ground and rule of our knowledge in natural things, ſince the Holy writ never treats of them purpoſely to inſtruct us, and diſcover them to us, and that it ſpeaks of them only as of ſubjects; the nature of which is known to us as much as is neceſſary to make a good uſe of them, as well in civil matters as in Spiritual. In what concerns our Salvation, the word of God is the only ground of our Faith, and the rule of our Life without being in the power of our reaſon, to add, to take from, or to change any thing in it, thô it ought to be employed on this occaſion, in two manners; the firſt is to try the Scriptures that are ſaid to be divine, in making uſe of the knowledge that Men have naturally of God, to know whether the Scriptures preſent to them, ſuch Characters of truth as are agreeable to that notion. The ſecond is, to comprehend by the ſenſe of the word contained in them, the doctrines there propoſed for our Salvation.

Further we muſt be perſuaded, that Scripture and Reaſon are mutually helping, to one another, in ſuch matters as are of their Juriſdiction; for if the Scripture ſpeaks not ſometimes naturally of things naural; Nevertheleſs as it never propoſes any thing falſe, tis the part of reaſon to inſtructus, after what n anner the Holywrit muſt be underſtood in theſe places, according as the matter required; as Pſalm 19. touching the deſcription of the courſe of the Sun, and in many other like places. Or if there be any thing in nature, that our proper experience has not ſufficiently diſcover'd to us to paſs a ſafe Judgment, and that we be obliged to rely upon the Credit of others, who perhaps are not much more knowing than ourſelves: The Scripture may alſo in this occaſion afford us ſome light; As in what is ſaid of the Rain, In the Evening and the Morning in Judea, Jeremiah 6.24. the little rain that falls in that Country in the time of Harveſt, and the few ſtorms that are ſeen there, 2 Sam. 12.17. of the violence of the Eaſt wind upon the coaſt of Aſia and Paleſtine in the Mediteranean Sea, Pſalm 48.8. and the like. But that which is moſt conſiderable is, that the Scripture it ſelf inſtructs us of ſome certain natural things, to which the reach of reaſon ſhould never attain, they are ſo much above it. Such is the beginning of the World, eſpecially that of Man, by the immediate creation of God out of nothing. And ſuch is the original of the darkneſs and corruption in which reaſon and underſtanding is plunged, as they may perceive by the help of ſuch ſound and pure remained light, as is in them.

Theſe are the general Principles I preſuppoſe, which I believe to be ſuch, that there is no Body, in what particular Senſe he may be, that will conteſt them. Upon which I come to examine what is true in all the relations I have faithfully made in my firſt Book, and which are the Sentiments, or the ordinary Diſcourſes of all Men upon that ſubject. But it is manifeſt, that I have not made to my ſelf any particular Principles; and much leſs put Reaſon and Philoſophy above Scripture: Even the contrary will be ſeen as clear as the Noon-Day, if you take the trouble to read my Writings with attention, and without Prejudice: For I obſerve as to this reſpect, as well as in reference to Comets, (in which Treatiſe I have followed the ſame order, of which I am amaſed it has not been perceived) the Queſtion ought to be diſcuſs'd of one ſide with relation to Nature, and on the other with reference to Holy Writ; and therefore I begin with Reaſon, which is inferiour to the two others, to ſearch into Nature as in the loweſt School, what it teaches moſt pure touching God and Spirits, and particularly the Devil. For ſince the Pagans have preſumed to ſay ſo many things of the Demons, that they had not learned of the Scripture, of which they had no knowledge, it ſeems to me that I am not in the wrong to examine what there was that was grounded upon Reaſon; and of what Opinions it ſeems to be the principle, or what are thoſe that are derived from another ſourſe. But as what I could diſcover by the deepeſt and moſt exact ſearch I could make in that loweſt School, is yet but inconſiderable; I aſcend a degree higher, where I find a Miſtreſs ſuperiour to this firſt, that is, the Scripture, that I begin to conſult in the 8th Chapter of the ſecond part. Now as in the ſeven firſt Chapters, where I walk as in Nature alone, I lay aſide Scripture to try how far human Underſtanding may attain by its own ſtrength; ſo I leave reaſon behind, as ſoon as I enter into the Sanctuary of the Word of God, whoſe Oracles are infallible.

What I ſay here, that I have no longer recourſe t[•] Reaſon; I underſtand it in this Senſe, that I take [〈◊〉] not as a foundation, or as a rule by which I may expound the Scripture; But I exclude it not as a means, by which I acquire the underſtanding of the Scripture; for on the contrary I cannot want it in this reſpect, were it not for my Reaſon and Understanding in relation to God, I ſhould be in the ſame rank with Beaſts; but it is not to Beaſts that God ſpeaks, but to Men, that is, to rational Creatures. Reaſon may act alone without Scripture, in things that are of its Juriſdiction, for Arts and Sciences are the objects of Reaſon: From thence they proceed, and thereby they are learned, that is, Man uſes his own light for that purpoſe, without having recourſe to the inſtructions of the Word of God, and without having occaſion for them. But for the things of an higher Nature, which concern the Will of God, with relation to the Salvation of Man, the Scripture is the true principle and ſolid foundation upon which our truſt is founded; although Reaſon ought to concur with it, to underſtand and comprehend under the direction of the Spirit of God, the Senſe of the Scripture. So in this ſecond examination of the ſecond part, where the certainty of the knowledge which proceeds from Scripture alone is treated of, I am nevertheleſs obliged to employ my Reaſon, to the end it may ſerve me to examine what Scripture contains; not that it may reach ſo far as to comprehend the things themſelves; but it ought nevertheleſs to comprehend what the Scripture it ſelf ſays, and that things are ſuch as it ſays, although I conceive them not ſuch as they are.

But ſee here the knot of the difficulty, that is that every one crys out, that the Scripture ſays ſuch or ſuch things, becauſe he conceives that the Scripture ſays them, and when the Scripture may be underſtood two [••]ys, we eaſily embrace the Senſe which beſt ſuites our Notions. If already, without too much examination, we have ſufferd our ſelves to be prejudiced with Opinions, of which we would however be better ſatisfied, and find ſome more particular inſtruction in the Scripture; It is not ſought with that impartiality and liberty of Mind which are neceſſary; but we ſtill incline towards the prejudices. If there is the leaſt appearance that we may, by wreſting the Scripture, adapt it to the Senſe we would have it, we never fail to do all our Endeavours in order thereto, and afterwards imagine to have found there ſufficient proofs in favour of our Opinion, becauſe it ſeems to ſay what we deſire▪ As we ſee two Counſellors explain the ſame Law, each for the advantage of his Client; and that they never want Reaſons on both ſides to confute the contrary Arguments; ſo that they appear each to have the right on his ſide; and that it is very difficult to extricate what they have ſo much perplexed.

But it is ſaid, that I my ſelf do what I condemn in others; and for me, I maintain that thoſe, who are conſcious of their guilt and worthy of cenſure, caſt that imputation upon me, ſeeing me explain ſo many paſſages in another Senſe than that with which they are prevented, without any other Reaſon than becauſe it is ordinarily received. They are perſuaded that this change proceeds in me from the ſame cauſe that I diſcover in them. See the true cauſe that makes them ſay I wreſt the Scripture; not that I really wreſt it, but rather that I keep not as a Slave to their Interpretations. But I make, ſay they, a falſe Suppoſition, and after I endeavour to give to the Scripture a Senſe which agrees to that Suppoſition; That may be, but to know what it is, you muſt examine after what manner I make the expoſition of the Scripture; and whether I turn it towards my prejudices; and the[•]efore 'tis neceſſary that I explain a little more clearly every one of the Articles I treat of.

The Principle, they ſay, I ſuppoſe is, that a Spirit cannot act upon a Body, nor upon other immaterial Spirits. That's the burthen of the Song, and what they make me ſay over and over every where, and is ſo confidently publiſhed, that even my Friends can ſcarce forbear crediting it; as there come every day occaſions, which make me know it. It is a prejudice that paſſes from hand to hand from one party to another: It inſenſibly ſpreads it ſelf in all the Minds, and in that Diſpoſition the reading of my Book is undertaken: but they ſeldom read it entire, from one end to the other, as it would be but juſt and neceſſary to do; they only read ſome ſeparate places, viz. thoſe they are referr'd to, and eſpecially thoſe in which I diſpute upon the Operations of Spirits: For I may boldly ſay, that of thoſe that have read my Book with attention, I find but very few which hold the ſame Diſcourſes: On the contrary, they take quite another party, viz. that of Truth. So that I defie all thoſe that have read it, to mark ſo much as one place where I put as a Principle of my Opinion touching the Devil, That a Spirit cannot act either upon a Body, or another Spirit. What is then the foundation of this noiſe, which is ſo ſtrongly and ſo generally ſpread abroad, and which is the cauſe of the great proſecution that is made againſt me? It is this general prejudice which proceeds from the common Expoſition of the paſſages of Scripture upon this; that is, That a Spirit, as a Spirit, and ſo much the more as it is a Spirit, can without Body act upon all ſorts of Bodies, and upon other Spirits. I require proofs of this Theſis; and becauſe this demand is unthought of and extraordinary, and upon which by conſequence every one is not prepared, my demand is taken for a Negative. But before I lay my ſelf that foundation, which ordinarily is not call'd in Queſtion, I examine firſt the Grounds upon which theſe People themſelves reſt their Opinion, or upon what they ought to eſtabliſh it, according to the Idea they have of Spirits; I ſay, according to the Idea they have of Spirits; for, whether according to the Principles of Deſcartes, they diſtinguiſh them from Bodies the more neatly then other Philoſophers do, or that they groſly attribute ſomething corporeal to them. Theſe two Idea's nevertheleſs proceed as yet equally, from that they conceive the Operations of Spirits upon external Objects, whether Bodies, or other Spirits, as a property of the Spiritual Nature; and from that they include them in the notion they have of that Nature: and it is by this means, that inſtead of conſidering the Body as an inſtrument which is neceſſary to the Operation of Spirits, or at leaſt proper to them, they look upon it as an obſtacle to the liberty and virtue of the Operations of a Spiritual Nature, Thence comes that every Body crys [•]ut ſo differrently againſt me, ſome ſaying, that Deſcartes's Philoſophy has ſpoiled me, and that is the fruit which is reaped by his Followers, deſiring to caſt upon it the Errors that they accuſe me of: Others, who being in the ſame prejudice, yet are Carteſians at bottom, give out, that I underſtand not the Philoſophy of Deſcartes: But whatever my Learning and Experience be, I intend to have to do but with ſenſible People, and leave the others at full liberty to paſs upon the Doctrine I teach, ſuch Judgments as they pleaſe.

An Abridgment of the Second Book.

As to what concerns my Second Book ſee the method I have taken. I begin with the diſtinction of names, in fixing at firſt, what muſt be underſtood by a Body, and a Spirit, to avoid all equivocations: which I have done in the firſt Chapter. I ſpeak of God in the Second, proveing not only, that the ſupream Being which I denote by that word, is only one, but alſo that there is not the leaſt communion between it and created things; directly confuting the Opinion of Spinoſa, upon this ſubject; which I pretend to do with more force and evidence than any hitherto, becauſe ordinarily they undertake to demonſtrate by the moſt perfect and incomprehenſible Eſſence of God, the manner and virtue of the Operations of created Spirits, which I abſolutely reject, as a way which is uſed to lead us into error. By conſequence I cannot admit the arguments which are taken from the nature of God, to demonſtrate in what manner acts a Spirit which is his creature, and has nothing common with him, but the name. After, in the Third Chapter, I prove by arguments drawn from the ſovereign perfection of God, that there are none of thoſe ſorts of Spirits, that the Pagans eſteem to be Gods and ediators of Men towards the ſupream Divinity; becauſe the Reaſons of thoſe that ground that belief upon the perfection of God, are directly oppoſite to this perfection.

We then having taken off the imaginary Spirits, I come to thoſe which we certainly know to exiſt; that is, our Souls that are a part of our ſelves, and which by conſequence, are better known to us by our own experience; this is treated of in the fourth Chapter, where I prove as much as is poſſible their immortality, and that they ſubſiſt even out of the body: I employ for this purpoſe, Reaſon and Scripture, becauſe they are two ways, that equally conduct us to the knowledge of the Soul; the firſt by experience and by our own Conſciouſneſs; and the ſecond by the particular inſtructions God gives us of the eſtate of the Soul, after this life: but I quote not the Scripture in this part of my Treatiſe, where I examine but what concerns nature only. Neither do I judge it neceſſary to do it afterwards, becauſe it is a point that a Chriſtian looks upon, as already ſufficiently eſtabliſhed; and ſuppoſes it when he will engage in a diſpute upon this ſubject. Beſides, I reject as ſuperſtitions and fables, whatever, proceeds from the invention of Men, eſpecially of the Heathens, which is the matter of the fifth Chapter. So we come to know with certainty, that ſuch a Spirit, that is the Soul which truly exiſts, has a body with which it lives, and without which it may ſtill live, and to reject all the other Spirits, of whom the greateſt part of the World falſly believe the exiſtence. But beſides thoſe Pagan Opinions, we hear every day mention made of Angels, not only by Chriſtians, but alſo by Jews and Mahometans. The Queſtion is, Whether Reaſon alone is capable to diſcover to us, that there are ſuch Spirits, deſtitute of a proper and peculiar body? Upon this point I ſhew in the ſixth Chapter, that our underſtanding without the help of Scripture, cannot penetrate farther, than to comprehend, that it is poſſible, but not certain, that there are Spirits. For this Reaſon, I have not judg'd it neceſſary, to examine the Operations of theſe Spirits upon bodies, or upon the other Spirits; becauſe it ſeems to me ridiculous to trouble ones ſelf with the examination of the Operations of Creatures, the exiſtence of which is not eſtabliſhed as certain. And therefore I have ſpoken in the firſt Edition, but by the way in verſe, which is at preſent, the ſeventh Sect. of the ſixth Chapter. And therefore it is manifeſt how wrongfully many People would perſwade themſelves, that I have compoſed my work only, To deny the Operations of Spirits upon bodies, and upon other Spirits. And beſides, that I ground upon this negative, all my explications of the paſſages of Scripture; but that I may avoid this perſecution for the future, I thought fit to inſert in the new Edition that is made of my Book, a whole Chapter between the ſixth and ſeventh, ſo that this new Chapter is at preſent the ſeventh, and the ſeventh is the eight, and ſo of the others following. There I pretend clearly to ſhew, that the proofs related upon that ſubject, ſtrike not at all to the end, and cannot be conſidered as true proofs; which I mean as to what concerns nature, and as to what Human Reaſon may conceive of it ſelf, as deſtitute of help from the word of God.

After that I come to the word of God, and then I employ Reaſon no more, but keep to the Scripture only and I ſearch in it, what it will teach me, touching Spirits, which is now the queſtion; there I find that under the name of Angels, it gives us to underſtand, ſuch Spirits as are the Miniſters of God, toward other Creatures. But there is nothing diſcovered to us, touching their Eſſence; neither is their any thing in the Hiſtory of the Creation, as to their Original, or the manner of their fall; for which Reaſon, part of them was from the beginning rejected from God; notwithſtanding, the Scripture puts theſe two things for certain, which is the ſubject of the eight and ninth Chapters.

I conſider afterwards the properties and Operations that the Scripture attributes to them, and I endeavour to know, what is their proper nature, their power upon other Creatures, either ſpiritual or corporeal. But the paſſages that ſpeak of theſe things do not appear to me to have been underſtood otherwiſe, than thoſe that attribute alſo to certain Men, that is, to Prophets and Apoſtles, the works that they have done in diſpenſing the miracles of God. That which gives me occaſion to ſay, that as this diſpenſation ſurpaſſes the force of thoſe to whom it was entruſted, it cannot make us know what was their proper nature, whence I take occaſion to infer the ſame things touching Angels; this is in the tenth and eleventh Chapters.

That which could not be diſcovered by the means of the name, Original, or Operation of thoſe Spirits, I endeavour to learn by the means of their orders, of which is made an ample mention, in the twelfth, fifteenth, and nineteenth Chapters of my firſt Book. But I draw not any light from thence, ſave that Angels, as well good as bad, have each their head; that the Prince of good Angels is called Michael, and that of the bad, named Diabolus, the Devil; that is in the two and twentieth Chapter.

Yet I leave it not here; I conſider again, that the Scripture attributes in many places, ſome particular adminiſtration to Angels, I examined to know what it is, firſt as to the good Angels in general, in the thirteenth Chapter, whom the Scripture often makes appear, and always for particular revelations to the faithful, either to work extraordinary miracles, or execute God's Judgments upon Men by puniſhments, or by deliverances. But I conceive not that what is ſaid of this Miniſtry, is different from what is related of that of thoſe holy Men, who have been employed in the works of God and his miracles, that they in no wiſe operated by their own virtue; by conſequence I find nothing as yet which may give me a certain knowledge of the proper Angels, their power, or their Operations.

Afterwards I come to a more particular examination of the principle paſſages, eſpecially of the manner of ſpeaking of theſe three perſons, which appeared to Abraham, of the two others that appeared to Lot, Geneſis, Chapter the eighteenth and nineteenth: and in making reflection upon this Hiſtory, and comparing it with other inſtructions of the Holy Scriptures; It ſeems to me, that I am in the right to conclude, that thoſe Angels, that is to ſay, thoſe Meſſengers, were Men as they named themſelves; not being able in the mean while, to determine what muſt be underſtood by the Angel of the Face of God, which conducted Iſrael in the deſert, Exod. 23 Chap. and by the Angels, by whom God gave his Law upon Mount Sinai. I propoſe only my thoughts, and what ſeems to me may be underſtood by it, by a Collation of the paſſages of the Holy writ, which make mention of the manner of that Divine conduct of the Iſraelites, in the deſert, Chap. 15.

I paſs farther and examine what is ſaid in the Scripture concerning the Angels, with relation to ſome certain Perſons, Nations, and Countries: And I conclude from thence, that what has ever been variouſly written upon this ſubject by particular Authors, is not founded upon Scripture, becauſe all the paſſages made uſe of to ground thoſe Opinions, ſpeak but figuratively.

At laſt coming to the Devil, and to the reſt of evil Angels, I ſee that this name has been given as well to ill Men, as to evil Spirits, and even firſt to wicked Men. So I examine in the 17, 18 and 19 Chapters, what may moſt conveniently be underſtood by the Chief of evil Spirits; but in making the examination of all the particular paſſages which are uſually applied to the Devil, I find that the name of Satan or Devil, is uſed in ſome of theſe paſſages, and that of Daemon and of Daemonium in ſome others. And that there are ſeveral denominations ordinarily applied to the Devil, which obliges me to double my cares, that I may diſcover what ought to be underſtood by Devil, eſpecially in the Hiſtory of the fall of the firſt Adam, and in that of the temptation of the ſecond. This is the matter of the 20 and the 21ſt, Chapters. The other paſſages which contain the name of Satan, appear to me to be different from theſe, of which I treat in the 23, 24 and 25 Chapters. I examine afterwards in the 26 to the 30, what are the Daemonia, and thoſe that are called Poſſeſt. And laſtly, in the 31ſt, Chapter, what muſt be underſtood in all the other paſſages, where inſtead of the name of Devil, and of Demons, others quite different are uſed.

And therefore as the principal operations attributed to the Devil in Scripture, conſiſt in the fall of the Firſt Man, and the aſſaults he made upon our Saviour in the Deſart; Thence I take occaſion to examine, Whether thoſe Accounts may ſerve to the Opinion of the power of this evil Spirit, and of the power of his operation upon Men? But it ſeems to me, that in the narration of Moſes, touching the fall of Man, that happen'd by the diſcourſe of a Serpent, nothing is ſaid that ought to carry me to conclude, that the Devil himſelf can act immediately upon the Soul and Body of Man. Here I keep to that diſcovery, without going any further. Thoſe that are of another Opinion, find that this concluſion is drawn from that Relation, with a full evidence, and aske how the fall of Man could happen otherwiſe; rendring themſelves guilty of the ſame fault they reproach me with, by pretending to know themſelves, how the thing came to paſs, and to be able to render the reaſon of it. But he that judges, ought not to ſpeak of it ſo poſitively, declaring he knows nothing of it, and finds nothing revealed upon that point, he is preſently accuſed of denying the ſame thing it ſelf, and of not believing the matter of Fact, becauſe he grants he is not acquainted with the manner of it. The celebrated Voetius has however, explained himſelf upon this ſubject very near, as I do, for in the firſt part of his Diſputes, pag. 915. ſpeaking of the fall of Man, he ſays, upon the Queſtion, to know how, and in what manner? it is not poſſible to give ſo ſatisfactory an anſwer; but it may be ſeen that there remains ſtill ſomething, which the weakneſs of our underſtanding cannot comprehend, nor likewiſe how the Devil ſeduced Eve.

Examining the temptation of our Lord by the Devil, I agree that the Tempter is the evil Spirit; and I believe that the literal Senſe may very well paſs, ſuppoſing that it was a wicked Man ſo called. But I ſhew, that underſtanding theſe words of the evil Spirit, literally; the quite contrary may be inferr'd from what is ordinarily gather'd from thence. Thereupon, if I be ask'd how I underſtand and explain that narration? I anſwer, That I believe that the thing was done in a Viſion. See how Schultetus ſpeaks, who as well as Voetius, has been a member of the national Synod of Dordrecht: in his Exercit. Evang. Lib. 11. Chap. 3. the queſtion is to know, whether the thing really happend, or in a viſion? he anſwers, it was in a viſion, and after gives ſome reaſons, which however I do not judge ſo ſtrong as mine. None has right to require from me, that I ſhould preciſely explain my ſelf upon the paſſages of Scripture, and upon others: from which they ſuppoſe to draw ſtrong proofs in favour of that Opinion, the truth of which I here call in queſtion; nor that I ſhould declare what ſenſe I give them, eſpecially to thoſe who mention the fall of the firſt Man in Paradiſe, and the temptation of our Lord in the Deſart. For I have had no other deſign on this occaſion, but to examine whether theſe paſſages, underſtood according to the Letter, afford ſufficient proof to make us admit the conſequences that are uſually drawn from thence, and to eſtabliſh the common Opinion which is had of the craft and power of the Devil to act upon Men. If it were neceſſary to proceed farther, and to examine all theſe paſſages to the bottom, in order to penetrate their true ſenſe, a whole Book ſcarce ſuffices. I refuſe not however to do it, and hope to undertake it, as ſoon as the Divine Providence will furniſh me with occaſion and leiſure.

I ſhew, as to other paſſages of the Holy Writ, that they cannot be underſtood of evil Spirits, but only of ill Men; and of the works of God, not of thoſe of the Devil; thô without heſitating, theſe paſſages are ordinarily applyed to the Devil. I maintain in the 22 Chapter, that it was a Man which brought David to number the People, Chap. 23. that the paſſage, wherein the fight of Michael againſt the Devil, is mention'd, is very obſcure, and that there is a great uncertainty in the preſent Opinions upon that point, as all Divines grant; and that by conſequence, nothing can be concluded from them, eſpecially if it be ſuppoſed, as ſome learned do, that the Devil was but a meer Man. I ſhew in Chap. 24. That the Spirit of Python that is ſpoken of in the 16th Chapter of the Acts of the Apoſtles, can no ways be applied to the Devil. Neither does the famous Hiſtory of Job, always alledged one of the firſt, as a proof of his power, being well examined in its whole extent, attribute to him the leaſt part in the evils, which by the Providence of God, happen'd to that Holy Man. As to the Angel of Satan which tormented St. Paul, I place him in the ſame rank with the fight againſt Michael, that is in uncertainty, there being no ground to pretend to a perfect underſtanding of this paſſage; and therefore I look upon it as inſufficient to prove any thing which is the matter of the 25th Chapter.

But as the Poſſeſt are univerſally alledg'd for a certain proof of the great power of the Devil, and that we read ſo many times in Scripture, that the evil Spirits have been caſt out by our Saviour Jeſus Chriſt, I beſlow five Chapters upon examining what is in it. I ſee that the term of Diabolus, which we Tranſlate Devil, is not found in any of the paſſages in which thoſe Relations are contained; but only that of Daemon, which I illuſtrate in the 26th Chapter. In the 27th I ſhew, that the moſt dangerous diſeaſes, eſpecially thoſe of the Head, were uſually aſcribed to Demons, or even call'd by the name of Demons; and in the 28th, that our Saviour Jeſus Chriſt, has not changed the uſual way of ſpeaking, but made uſe of them according to the cuſtom of that time; neither did he always immediately confute all the errors, in the 29th and 30th Chapters; ſo that the cure of Daemonia, was not properly an expulſion of Devils, but a miraculous cure of incurable Diſeaſes.

I come after to other paſſages of Scripture, where neither the names of Devil, Satan, or Demon are made uſe of, but thoſe of the Prince of the World, Prince of the power of the air; Prince of this Age, of Lordſhips, Powers, Dominions, and the like; And I ſhew that there is not the leaſt cauſe to apply them to the Devil; but that the Stile of Scripture leads us of it ſelf to underſtand by all theſe names a certain order of perſons.

Having then examined all, I could not conclude, that the Scripture, conſidered truely and without prejudice, attributes to the Devil this power and theſe operations, which the prevention of Commentators and Tranſlators diſcovers in it: I grant it has been very troubleſom to me to be obliged to take this party, and to confute and cenſure very famous Men and moſt approved interpreters: It even ſeemed to me, that I expoſed my ſelf very much becauſe I know that a more advantageous opinion is had of thoſe that are not known, and that a Prophet is neither eſteemed in his own time nor in his own Country. For this Reaſon I did firſt reſolve not to meddle with thoſe of Scripture, where I found my ſelf conſtrain'd to go from the expoſitions ordinarily received. But at laſt, conſidering that my work would appear but imperfect, and that they would not fail to object thoſe famous paſſages, to which I ſhould be then obliged to anſwer; I at laſt prevailed with my ſelf to venture in the main Sea, and to fly before none that came to attack me; further I do not believe that any one can ſhew me, that the interpretations that I make, are founded upon the light of reaſon and humane underſtanding, or upon any other particular propoſition I ſhould have aſſerted; ſuch as this is ſaid to be, that a Spirit cannot act upon a body, nor upon other Spirits I have made uſe of for this effect, but of the ordinary means that the knowledge of Languages afford us; ſo there is no more unjuſt accuſation then that which is raiſed againſt me upon this ſubject.

And therefore when I compare with the analogy of the whole Scripture, with the grounds of our Divinity, and with the rules of true Piety; whatever is ordinarily publiſhed concerning the underſtanding of the Devil, his power, his operations, his apparitions in divers places in the World, his Dominion, and the Kingdom which he raiſes againſt that of Jeſus Chriſt; I conclude not only that they are not grounded upon theſe three principles, but alſo being conſidered with all the neceſſary attention, they appear contrary to them. In this place I begin to enter into diſpute, and to draw my concluſion from arguments which the Scripture and reaſon furniſhes me with; having by the means heretofore eſtabliſhed upon thoſe two principles, ſearched after the ways how plainly and without equivocation to underſtand the ſtate of the queſtions which properly and particularly cocern the Devil. This is not then the point in queſtion, to diſpute of the meaning of thoſe paſſages which mention the fall of Man, or ſpeak of Angels, ſome of whom appeared to Abraham, and others wreſtled with Jacob; or of the tentation of Our Lord Chriſt in the deſert; nor of the ſenſe of thoſe that ſay David was tempted by Satan, and that Job was tormented by him, and the like places; but the Chief point, the ſcope of all this ſearch, is to know what to believe concerning the Devil.

Upon this I beſtow the five laſt Chapters, and in the three firſt of theſe five, which are the 32th, 33th, and 34th, I am not afraid of calling Reaſon to my aſſiſtance; after having ſhewn that the Scripture is ſilent upon this ſubject, for I preſume to have made appear in the 32th Chapter, that the apparitions of Evil Spirits are contrary to true Reaſon, and that the Holy Scripture affords no proofs of it. Afterwards, in the 33th Chapter, I ſhow, that the knowledge that the Devil may have, as well of things Natural as Civil, and above all of things Spiritual, which concern our Salvation, is nothing of what is believed. I reſt as yet upon the ſame foundation of Scripture and Reaſon, to prove the Empire of the Devil is but a Chimera, and that he has neither ſuch a Power, nor ſuch an Adminiſtration as is ordinarily aſcribed to him, which is contained in the 34th Chapter. At laſt, after having treated of all thoſe things with all poſſible exactneſs, I come to the concluſion of my ſecond Book, where I ſhew the importance of this examination by reaſon of the great value the vulgar put upon the Devil, and his Operations in the World. My Opinion is, that theſe ſorts of Diſcourſes ſhake the Grounds of the Doctrine of our Salvation, and cauſe a great damage to Piety in divers occaſions. I demonſtrate the firſt. of theſe things in the 35th Chapter, and the ſecond in the 36th.

As to the Doctrine, I prove in this place what I have aſſerted in the firſt Chapter of my Book, viz. that the common Opinion concerning the Devil is oppoſite to the proofs that Jehova is God, and that Jeſus is the Meſſiah, and that the Books of the Prophets and Apoſtles are the Word of God. In what concerns Piety, I ſhew, that the Service of God is thereby greatly weakened; that the Filial fear is very much diminiſhed by that they have of the Devil; that the eſteem that the holy Angels deſerve, is almoſt deſtroyed, that the glory and virtue of the miracles of our Saviour Jeſus, are very much leſſened, that the vanity of Man is maintained and increaſed; and that the comfort of the humble is cut off, or at leaſt, ſuffers a great diminution. That is whatever is contained in my ſecond Book.

An Abridgment of the Third Book.

After having thus ſimply treated of what concerns Spirits, and particularly the Devil, according to the knowledge that ſound Reaſon can furniſh us with, according to that which may be drawn from the word of God, where Reaſon ceaſes; I paſs ſtill following the order and diviſion eſtabliſhed in my firſt Book,) to thoſe Men, who, according to the common ſentiment, have communication with Spirits, eſpecially with the Devil. The ſame order to which I have kept in my ſecond Book, is alſo obſerved in this; for in the eight firſt Chapters, I make an exact ſcrutiny of all which may contribute to clear the ſubject I treat of, and afterwards in the ſeven laſt, I ſhew what light the inquiry has afforded me, and how far one can rely upon what I have diſcovered.

I propoſe at firſt the true ſtate of the queſtion, ſhewing that the query is not, Whether Magick is poſſible, for I grant it; but whether there is a Magick, which by the virtue of agreement made between Men and the Devil, may diſcover hidden things, predict thoſe that are to come, and produce effects above the force of nature. This is diſcuſt in the firſt Chapter.

Following the diſtinction that I have already heretofore many times ſet down, I make in the firſt and ſecond Chapters, the ſearch required, and that firſt by the light of Reaſon; which I divide it into two parts: in the firſt, I examine, whether it be poſſible to conceive that Men have any commerce with Spirits; that the one and the other may rely upon mutual help, or that they may act one upon another, In the ſecond part, I examine whether there is Reaſon to believe, that there may be expreſs compacts between them; that they may mutually contract, and reciprocally perform the conditions of their Covenants. I expreſly deny the firſt of theſe, founded upon the Reaſons alledged, Book 2. Chap. 2. and I unfold a little more preciſely in the 2 Chapter of this, what is contained in the firſt, which I defend againſt the arguments of Glanvil an Engliſh Author. I beſtow the third Chapter upon confuting thoſe compacts of the Magicians with the Devil, as ridiculous and altogether incredible; and I anſwer at the ſame time, ſeveral objections and ſhifts of Glanvil, convincing him by his own Reaſons that are ſufficient for that purpoſe. I paſs afterwards to the Scripture, as to an upper School; from the 4th Chapter to the 7th, I undertake it over from the beginning to the end, to find out with the utmoſt exactneſs, what it diſcovers to us upon this point, and upon all it's dependencies either by it's expreſſions, or by the examples it affords us. Than I begin to eſtabliſh what we may believe of it according to Scripture.

As an Introduction to this examination, I relate all the names it gives to that ſort of People, to their trade and art, and I compare the difference to be found between the tranſlations of our own Interpreters, as well as between the tranſlation of others.

This examination is but general, but afterwards I come to particulars, whether the Scripture ſpeaks of that ſort of People, of their trade and arts, ſo as it is ordinarily ſuppoſed. This I do from the fifth Chapter to the 12th, but finding it expreſſes not it ſelf as they give out, I examine what ſort of People they can be, and what the Scripture really ſays of them, from the 13 Chap. to the 17th.

I diſcuſs the firſt of theſe, as well by Scripture as Reaſon, and proceed by degrees; ſearching, firſt, whether theſe of whom the Scripture ſpeaks, have a particular communication with the Devil; whether they make their predictions and enchantments by his undertaking or by his power; and at laſt whether they have between them covenants for that purpoſe. The paſſages of Scripture which I examine upon this ſubject, are of three ſorts, ſome contain Hiſtories of that kind of People, and of their Witchcrafts which I ſhow in the 5th 6th and 7th Chapters, viz. In the 5th all the enchantments of the Egyptians; in the 6th, thoſe of Bilſa, thoſe of the Prieſts of the Philiſtins, and of the Witch of Endor, and many others, by whom the idolatrous Kings of Iſrael fell into great Sins, eſpecially when they came to the Court of Babylon; and in the 7th Chapter, the enchantment of Simon and Elimas, who are called enchantors; thoſe of the maid ſervant which was in the Town of Philippi, who had a Spirit of Pithon, and thoſe of the ſeven Brothers Exorciſts. Afterwards I come to the examination of the names, of words, of actions, and circumſtances, as well by themſelves as comparing the Dutch tranſlations of the Scripture, with thoſe which have been made in divers Languages, by different Tranſlators, and by comparing with the texts, the explications which are given by ſo many different interpreters. All the paſſages where thoſe things are contained, being examined very attentively, give cauſe to conclude, that the Magicians or Enchanters have been very miſcheivous People, whoſe Doctrine and morals were very much corrupted; but they do not furniſh any probable argument to aſſert, that theſe People had a particular communication with the Devil.

The ſecond Order of the paſſages of the Holy Writ upon this ſubject, conſiſts of thoſe that contain the expreſs Laws, which condemn that ſort of People, and forbid them the exerciſe of their Function; which I examine in the 8th and 9th Chapters. But I find no other Reaſons for thoſe Prohibitions and the puniſhments inflicted upon them, but their Idolatry and Cheats, both of which are Criminal, and not becoming the People of God.

The third Order conſiſts in thoſe Reaſonings and Proverbial Expreſſions, diſperſed through the whole Scripture, that have relation to thoſe things, either to the Perſons themſelves, or to their ways. I examine therefore whether nothing can be underſtood in thoſe places, whence ſome conſequence may be drawn to illuſtrate the ſubject in hand: But having beſtowed the whole tenth Chapter upon it, I find nothing more than before.

Now as in the third Chapter, I have examined by the light of Reaſon, whether there is cauſe to believe the poſſibility of the communication of Men with the Devil by expreſs Covenants, I do here the ſame by that of the Holy Writ. For in the two following Chapters I run it over again, and inſiſting upon all the paſſages, where the leaſt mention is made of Alliances, or Compacts, that are not made with God but againſt Him, ſinfully and with an evil deſign; I find not ſo much as one that ſpeaks of thoſe Agreements made with the Devil, or any thing like it. Upon this I beſtow the 11th Chapter. In the 12th I run over again the whole Scripture from the beginning to the end; From the Covenant of God with Abraham, to our Saviour, and examining whether from whatever has been ſaid upon that ſubject, there is any occaſion to infer, that the Devil may likewiſe on his part make his deteſtable Compacts; I demonſtrate, that the Opinion, which ſuppoſes ſuch Contracts between the Devil and Men, by vertue of which they are ſaid to have perform'd all their Witchcrafts, can by no means conſiſt with what is contained in the Doctrine of the Holy Scripture; nor with the Diſpenſation of God's Covenant, as well before the Law as under the Law, and much leſs under the Goſpel.

Thus I plainly ſhew, that the vulgar Opinion of Magick, and of its Dependencies, by no means proceed from the Sacred Writings, but on the contrary is altogether oppoſed to it. Afterwards we muſt conſider what the Scripture ſays concerning thoſe that practiſe that Art, and what Teſtimony it gives of their Actions. This I do two ways, in the five following Chapters. The firſt by offering, in the 13th and 14th, the lively Picture which the Holy Writ gives of thoſe Men in ſeveral places; and the ſecond by ſhowing what Opinion muſt be had of them according to the Character given them.

But expounding to the Reader the force of thoſe things, I make yet this diſtinction: That I firſt offer the Perſons to his view, that he may know what might be expected from them; what their aim may be; why they were interrogated; and on what the great Men and the vulgar beſtow their time. Afterwards in the 14th Chapter, I conſider them in themſelves, with their Arts and Crafts, ſhowing the Reaſons that moved the People, eſpecially the Kings, even thoſe of Iſrael, to be infatuated by them.

Afterwards 'tis required to know what Judgment muſt be made of them, according to the Holy Writ, which I ſhow in the three following Chapters. In the 15th, I aſſert, that in whatever they did, they ſhewed neither real Power nor Virtue; that they knew nothing of what they ventur'd to foretel, or to diſcover as very much concealed; and that in reality they effected nothing of what they boaſted of, or of what they undertook to effect; but that they applied themſelves to deceive by outward ſemblances, wherein conſiſted the chief part of their Art. In the mean while, as the Holy Scripture [••]ms, by its Expreſſions in ſome places, to aſcribe a great vertue to Conjurations and Enchantments; I examine in the 16th Chapter, what is the Senſe of thoſe places, and I conclude that after an attentive Meditation it will not be found that it ſays upon that ſubject what it appears at firſt to ſay.

All theſe things being thus enquired into, it remains to ſhow wherein properly conſiſts all the Evil; why thoſe Men with their Arts, eſpecially the Iſraelites, that had a hand in their Crafts, are ſo defamed in the Bible; why, ſince that time they have been in as great hatred amongſt Chriſtians, who have mortally deteſted them, and puniſhed them with the utmoſt rigour; And laſtly, for what Reaſon the Laws have been ſo ſevere againſt them, and prohited all their Arts, as well under the Old Teſtament as under the New. This is the Enquiry of the 17th Chapter. I have hitherto ſpoken only of thoſe who pretend to a Converſe with the Devil, and to be in a Covenant with him; I add in this place a Chapter, which is the 18th, where I mention thoſe to whom he is an Enemy, whoſe Mind is ſuppoſed to be troubled, or their Body to be tormented by him; thoſe are the poſſeſt, as they are ordinarily call'd, but I enlarge not much upon that ſubject, having already fully clear'd it in my ſecond Book, from the 26th Chapter to the 30th, where it came to paſs.

Having thus ended the firſt part of my third Book, I ſhow what Judgment muſt be made of all thoſe things, which I conſider in two Reſpects. Firſt, I eſtabliſh from the 19th to the 20th Chapter, what may rationally be thought of it; and in the laſt Chapter, I ſhow what is the Duty of a Chriſtian, and how he ought to behave himſelf in ſuch occaſions.

A double judgment may be formed upon this ſubject. Firſt, concluding that the Vulgar Opinion is altogether groundleſs and condemnable, as appears by the 19th, 20th, and 22th Chapters. Secondly, By eſtabliſhing what muſt be held of it.

Concerning that firſt and common Opinion; As in the Writings made againſt my ſecond Book, ſome expreſſions of our Liturgy have been objected, I ſhow in the 19th Chapter, how weak are the Grounds upon which are founded the principal Doctors, whoſe Doctrines are in ſhort in Voetius; and that the Proofs they alledge are not taken from the Senſe of the Holy Writ, well examined and ſearcht into; but only from the external ſound of Words, if I may ſo ſpeak, upon which we are wont to inſiſt, as well as upon the Idea's that firſt offer themſelves to us, when we conſider them but ſuperficially. To which I add, that Liturgies muſt be underſtood in the Senſe of the Scripture from whence they are drawn, and to which they relate in all thoſe places, where 'tis ſpoken of the Temptations and Seductions of the Devil, Spiritual Combats, Witchcraft, Predictions, Enchantments, and even in all others where the agreeableneſs of Style, and the Series of Idea's has cauſed ſomething to be added that ſeems to have a relation to it. But moreover, in the 20th Chapter, I demonſtrate, that the Errors ſpread amongſt the vulgar concerning the Works of the Devil, and his Adherents, are abſolutely oppoſite to the ſame Liturgies; even ſo far, that amongſt the Doctors of the Reformed Church, none but thoſe that are of my Opinion can pretend to conform in this point to what they ſubſcribed when they took Orders; which I underſtand only as to the Doctrine and Truth. I ſhow again, in the 21th Chapter, that this Opinion makes very bold attempts upon Piety; that it diminiſhes the veneration due to God, that it extreamly weakens Faith and Charity, and that it expoſes Chriſtianity to the attacks of the Unfaithful, and that it cauſes great diſtractions and prophanations in our Prayers.

Laſtly, I proceed further and to come to a concluſion, I diſcover in the 22th Chapter, what muſt be believed of all theſe things, and in the 23th I declare what muſt be done. But as in the 32th Chapter of the 2d Book, I have treated of apparitions in general, I ſpeak here of preſages and predictions in particular, examining what is poſſible or not, as to theſe things, and to what cauſes they muſt be aſcribed. Theſe cauſes, according to the Proofs I have related in this place, are natural, but the Devil meddles not with them: I propoſe my thoughts in the ſame manner upon the Conjuring up of Ghoſts, the divinations of the pretended Magicians, and all ſorts of apparitions and poſſeſſions, which are ſaid to be cauſed by their malice, by Virtue of the compacts they have contracted with the Devil; and laſtly I ſhow what ſort of Magick is practicable in the World and which is not.

I declare in the laſt Chapter but one, what opinion muſt be had of thoſe men that credit Apparitions and Witchcrafts; And ſtick not however to converſe with thoſe that meddle with thoſe deteſtable Arts; And in the laſt Chapter, what is our Duty, and how we are obliged to behave our ſelves in that reſpect. We muſt double our devotion and veneration towards God, our moderation and charity towards our Neighbours, our modeſty in our actions, and our zeal in the exerciſes of Piety. Such are the Contents of the 3d Book.

An Abridgment of the 4th Book.

There would be reaſon to believe that this ſubject is exhauſted; but it ſeems experience carrys it above Reaſon; and being grounded upon matters of fact and inſtances, it ſeems that it will not favour us: Our Adverſaries appeal to its Tribunal, and plead their cauſe with ſo many ſtrong and aggravating reaſons, that it ſeems they deſign to overwhelm us by their multitude. This conſideration obliges me to add this 4th Book to the 3 preceding, and to examine what experience actually teaches, that it may be no more objected, that by my new Doctrine, I undertake to contradict opinions received and eſtabliſhed through all the World; where almoſt no place is to be found, but it affords plain inſtance of the operations of the Devil; of which I dare even deny the poſſibility. I diſtinguiſh therefore thoſe Inſtances into thoſe, that any one may gather from his own experience, and into thoſe that are grounded upon the relation of others; there's no doubt but what one has experienc'd himſelf, muſt prevail over all the reſt. But to omit nothing, I firſt ſhow how far one may truſt to his own experience, and afterwards how far we may rely upon the teſtimony of others. I diſmiſs the firſt of theſe queſtions, in the firſt eleven Chapters; and he Second in the 21 following, adding two others at the end as a concluſion of the whole.

I diſtinguiſh again each of thoſe parts into two others; having thought convenient to ground upon many examples; the inſtructions and illuſtrations I give upon both, that no body may eaſily be deceiv'd. What I eſtabliſh as to the firſt part is contained from the beginning of the 5th Chapter, and the examples are the matter of the following Chapter to the 11th: But I could not ſo exactly follow the ſame method in the 2d part, having thought neceſſary, or at leaſt uſeful, in ſome places, to mix with examples the illuſtrations I give at firſt, and with the illuſtrations, the inſtances I produce afterwards.

I therefore ſhow in the firſt part, that there are few Men amongſt us, that are capable of paſſing a ſolid Judgment upon that ſort of things, and that beſides that our occaſions will not allow either to examine, or to ſearch into whatever could be neceſſary, to attain to a naked and full knowledge of all the matters of Fact. I aſcribe the firſt of theſe faults, to the prejudices with which we are imbued, or to the terror with which we are ſurprized, at the ſight and hearing of what paſſes. This is the ſubject of the firſt Chapter: I demonſtrate in the 2d, that this cauſe alſo proceeds, from that we know not ſufficiently how far the ſtrength of nature may extend its operations: In the 3d Chapter I aſſert, that we know not more of the things, the Images of which nature may only ſhow us, when they are not real, nor we ſo far knowing as to obſerve all the tricks of men; nor of ſufficient Authority to obſerve all the circumſtances of their Actions: I ſay again, we are not Skilful enough to penetrate the Force and Virtue of Arts, which encreaſe proportionably to the exerciſe we make of them, and of the care we take to cultivate them, and make us look upon meer natu[••] [•]acidents as effects of Magick. Of theſe I have alledged many proofs in the firſt Chapter; ſhewing afterwards in the 5th, that often we want only the occaſion to diſcover the Myſteries of the Artifices of Men, and the ſecrets of the operations of Nature.

I begin in the ſame 5th Chapter, to produce ſome inſtances of Apparitions. In the 6th, I ſpeak of the Poſſeſt and Bewitched, as far as I am acquainted with them, and thereupon I declare in the 7th, what judgment I make of that famous Parot, which was thought to be bewitched, comparing that caſe with another known to me from my own experience. From thoſe bewitchings of the Body, I paſs to the Enchantings of the Soul, and mention in the 8th Chapter, what I have ſeen my ſelf happen to many perſons in ſeveral places, eſpecially at Franeker. In the 2th I deſcribe a very remarkable Hiſtory, which happen'd in the ſame Town, and which has been the greateſt occaſion of exerciſing my ſelf upon this ſubject. To this I joyn the Impoſture of the Witchcraft of Campen that has been lately diſcover'd, of which I have been informed, both by word of mouth and writing, by underſtanding Perſons that were preſent, and have themſelves laid open the whole Intreague, having had a full knowledge of the whole matter, from the beginning to the end. Wherefore I have inſerted the Narration, word for word, in the 10th Chapter. In the 11th I relate the Cheat of the Ʋrſulin Nuns of Londun in France, whoſe Hiſtory having been lately publiſhed, manifeſtly diſcovers the deluſions of the pretended Poſſeſſion, and withal[•] of the Magick, with which they charged the innocent Prieſt Grandier, whom they cauſed to be burnt.

The illuſtrations I have made upon the Firſt Part, make the inſtructions I am[••] give upon the Second, more eaſy. I beſtow 12 Chapters upon them, ſtill following the Rules I have before propoſed, which to my beſt knowledge, are univerſally approved of; viz. To admit as Truth, no Advices, Narrations, [〈◊〉] Teſtimonies, how confidently ſoever they may be told, before we have examined them with a full exactneſs, and made experiments upon all thoſe caſes and inſtances, the truth of which is propoſed to us as undeniable.

That I may, if poſſible, leave no perplexity, on darkneſs in my work; I make yet a diſtinction upon this laſt point. For I propoſe in four Chapters, all the Inſtances I have been obliged to inſert in ſeveral places of my Firſt Book, to facilitate the underſtanding of the things contained in it, beginning with thoſe that concern the Ancient Heathens that are in the Third Chapter of that Book, and in the Thirteenth of this.

Thoſe that relate to the Modern Pagans, in the 6th, 8th, 9th and 10th Chapters of the Firk Book, are contained here in the 14th. Thoſe that I have drawn from the Jews and Mahometans are the matter tof the 15th, and thoſe that were afforded me by the Papiſts in the 19th, 20th, and 21ſt, of the Firſt Book, are confuted in the 16th of this.

Afterwards I run over the whole Univerſe, from the 17th to the 32d Chapter, relating and examining the moſt famous examples, and thoſe that are thought to be the ſtrongeſt proofs for the common Opinion. I alledge firſt in general, thoſe that are moſt ordinary and familiar, concerning Apparitions and Magick. Such are the Apparitions of the Fairys, that were ſo much talked of in our Country, as the Fairy of Roſemberg, and the like, in the 17th Chapter. In the 18th I ſpeak of thoſe that pretend to be invulnerable to Sword and Muſquet-Ball, and I prove that all the Diſcourſes and Narrations made upon that ſubject, are altogether falſe. I come afterwards to examine particular Relations. And Firſt, of thoſe that can have no particular name, or properly be called Apparitions, Divination, Witchcraft; or Poſſeſſion; becauſe they are made up of ſeveral kinds of Witchery, of which Poſſeſſion uſes to be the Principal. This is the matter of the 19th and 20th Chapters. In the 21ſt, I paſs to Apparitions; in the 22 to Divinations; and afterwards to Witchcraft, from the 24th to the 32 Chapters.

I relate but Three Inſtances of the Firſt ſort. The Firſt, is the going out of the Children of Ha[••]elon in 1284. The Second, is the Devil Zechariah, whom Volſcius mentions in his Hiſtory of the Churches of Sclavonia, which Inſtance I expound in the 19th Chapter, as a Specimen of whatever may be invented or practis'd as to this. The Third is, the ſtory which happen'd Twelve years ago at Bolſward, that was publiſhed with very extraordinary circumſtances: I relate it in the 20th Chapter.

I come afterwards to ſuch Caſes as have a particular Reference to Apparitions and Witchcraft, or enchantments, if there be any ſuch. Of the Firſt kind, I produce the famous Devil of Maſcon; And having taken off the vail from the Cheat, I deal in the ſame manner with the Spirit of Tedworth, that was lately brought again upon the Stage to frighten me. The Queſtion is, Whether they have ſucceeded in that Deſign? of which, the Reader ſhall be able to judge by the 21ſt Chapter. He will likewiſe find in the 22, a full deſcription of the Phantaſm that appeared a year ago at St. Aneberg; and of another Story which happen'd the laſt Summer at Lauzanne, contained in a Letter, written with the hand of a Miniſter of that Town, whom they would trouble with it, which I think ſufficient to ſhew what Opinion muſt be had of Apparitions and Phantaſms. But as to Divination, there occurs the moſt ſingular and ingenious Story which I ever heard of, that happen'd whilſt I was writing this Treatiſe; and having begun at Lyons a Year ago, is ſtill in force to this Day. It concerns a Man, who by the motion of a Wand, he carryed in his hand, boaſts of diſcovering ſprings of Water, hidden Gold and Silver, Robbers and Murtherers. I give a ſhort account of the different relations made of it, with the judgments of the learned that are all contrary to one another, and I examine what may be thought of it after a ſerious conſideration,

But before I ſpeak of Magick, I examine in the 23 Chapter, ſuch proofs as are drawn from the very confeſſion of thoſe that are detained Priſoners, as guilty of that crime; and I demonſtrate, that nothing in the World is leſs worthy of credit, than ſuch confeſſions. Thence I take occaſion to examine the proceedings and enquiries of the Judges that take notice of it, and ſhow their nullity and injuſtice.

Afterwards I come to the chief proofs, that have been alledged for Magick, either far or near, long ago or lately; and begin with a caſe which happened within the walls of our City of Amſterdam, in the houſe of the Orphans about the Year 1570, whilſt the Inhabitants profeſt as yet, the Popiſh Religion, to which I add another ſtory, which happened at Hoorn, in 1670, with that of Antoinette Bourignon, which ſhe has related her ſelf; all the circumſtances of it having happened in her ſight at the Hoſpital of l'Iſle. In the 24th Chapter, I ſhow what judgment muſt be made of ſuch ſtories. In the 25th I ſpeak of that Woman of Abbekerk, that thrice publiſht, ſhe was become miraculouſly with Child; and has been held not long ago every where for a famous Magician, in the Years 1658 and 1659.

From that ſort of People that are only look't upon as Magicians by the Vulgar, I come to thoſe that have been condemn'd for ſuch, by the ſentence of Judges, and by conſequence put to Death. I mention not ſuch as have been ſet down by Schottus, and ſome other Authors, becauſe it would be to no purpoſe, ſince they may be ſeen in their writings. I only relate ſuch new inſtances as are come into my knowledge, that I may leave no room to objection, nor be charged of having paſt by ſuch matters of fact as might have perplex'd me, and to which I had nothing to reply. For that Reaſon, I firſt examine what happened in our own Country, from the very time of the Reformation, and mention in the 26th Chap. the Hiſtory of thoſe that have been burnt here for Magick, as one at Schoonhove, and 4 at Ʋtretch; as alſo another ſtory, of one that being accuſed of the ſame crime, had been condemn'd to the Rack, by the Court of Holland, and was acquitted by the ſupream Council. This happened in the Years, 1591, 1592, and 1593. Thence I go over to Denmark, and in the 27th Chapter, I make an examination of that black Art that was ſaid to be practiſed 80 Years ago, at Kogen in Zealand, a Province of that Kingdom. I likewiſe examine all the other particular events, worthy to be taken notice of, that happened in that Country, and were publiſhed ſeveral times in the Daniſh Tongue, and from that tranſlated into Latin and Dutch. To which I add a ſtory of another unhappy wretch, executed this very Year. From thence I go over to Sweden, and in the 29th Chapter, I relate what is inſerted in the Royal Records, concerning that famous Magick that began to appear in 1669, and again in 1670; and a third time in 1674, to which I add another ſentence delivered to me by a perſon that ſaw the execution of it, at Golnaw in Pomerania.

I afterwards mention the Magick practiſed in the Weſt of England, the falſehood of which I diſcovered my ſelf, and gave the Hiſtory of it to the publick. This is the matter of the 30th Chapter. The 31th contains a judicial information made at Harlingen, with a letter written to me upon that ſubject from Leuwarden, which contains ſeveral other matters of fact concerning Magick, happen'd about the Years 1667, and 1668. I conclude this Chapter with the relation of a caſe that happened in the City of Amſterdam 7 Months ago, which has been lately communicated to me, the particulars of it having been diſcovered whilſt I was writing this 4th part.

Some People may ſuppoſe it uſeleſs to add narrations of a leſs conſequence, after having ſhown the groundlſeneſs and deluſions of more conſiderable facts, But I thought, that in reference to the Vulgar, it was convenient to add here another Chapter, that is the 32th, where I relate the Story of a Child in Friezeland, it was ſuppoſed to be bewitch'd, of which I have had a full account by the letters of his friends and relations; that by this ſpecimen any one may judge of all the narrations of that nature, that are ſo much credited by the common People; who take ſuch matters of fact for undeniable effects of Magick. As for the reſt, ſhould I make an enquiry after all the examples that are reported to prove the Operations of the Devil, I ſhould never compaſs my end. And therefore I perſwade my ſelf, that I have alledged a ſufficient number of them to ſatisfy the Reader, who ſhall not be able to doubt of their truth; becauſe I have produced ſuch as are moſt known, lately happened, and in neighbouring places; or at leaſt attended with one of thoſe 3 circumſtances, and conſequently may be examined with great conveniency and certainty, and teſtified for the moſt part, by living perſons.

Thus I put an end to this Treatiſe, and make my concluſion, briefly rehearſing all the proofs related in the 4 Books, each in it's place. Theſe proofs ſhow that there are no natural Reaſons, nor Revelations in the Holy Writ, no certain experiments, that give us cauſe to aſcribe to wicked Spirits, all the Operations and effects that are generally ſuppoſed to proceed from the Devil or from Men, his Confederates. This is contained in the 33th Chapter, whereupon it muſt be remembred, that what I ſay concerns only the common Doctrine and Opinion. Afterwards 'tis not difficult to ſhow, how wrongfully ſuch a ſuperſtition is cheriſhed and increaſed, inſtead of moderating it, or even rooting it out, if poſſible. In the 34th Chapter, I charge with that fault, Clergy Men and Divines, more than Princes and Magiſtrates; becauſe the former are more particularly obliged to meditate upon thoſe matters, to watch over the preſervation of the Souls committed to their care, and to attempt the cure of a Diſeaſe that is ſo contagious, and feeds upon the very Bowels.

But becauſe 'tis probable, that this undertaking will but ſlowly proceed, I will in the mean while propoſe to the Reader and my ſelf, the leſſon of the Apoſtle in his firſt Epiſtle to Timoth. 4.7. Reject prophane, and Old Wives Fables, and exerciſe they ſelf to Godlineſs. I ſhow, in the 35th and laſt Chapter, that this is what I chiefly intend in this work, and that I obtain my end in moſt of thoſe that undertake the Rending of it, with ſuitable diſpoſitions. Beſides I hold it for certain, that thoſe who take occaſion or pretence from thence, to accuſe me with error and libertiniſm, are Men themſelves that have not for the word of God, all the deference that could be wiſht. This I demonſtrate in particular, with ſo great evidence, that I have already had the ſatisfaction to ſee that my work produeed a great fruit, when but one half of it appeared. So that I hope by the bleſſing of God, it being now finiſhed, I ſhall gather as plentiful a Harveſt, as the ſorrows which it cauſed to my Enemies, whilſt I was publiſhing it, were uneaſy and ſmarting.

THE CONTENTS OF THE Firſt Volume.

CHAP. I. OF the Importance, Neceſſity, and Ʋſefulneſs of the Matter, and in what Order it ought to be Treated of. Pag. 1.
CHAP. II. That the Opinions of the Heathens, concerning God, and Spirits, are to be found in Greek and Latin Authors. Pag. 8.
CHAP. III. That thoſe Opinions are the Sourſe and Baſis of the Art of Divination. Pag. 22
CHAP. IV. That all the different ſorts of Witchcraft, that have been in uſe, proceeded from the ſame Original. Pag. 32
CHAP. V. That we ſee ſtill amongſt the preſent Pagans, the ſame Doctrine. Pag. 38
CHAP. VI. That this Conformity muſt be ſought, firſt, in the remains of Paganiſm in Europe. Pag. 43
CHAP. VII. That the ſame Sentiments are to be found amongſt moſt of the Nations of Aſia. Pag. 51
CHAP. VIII. That the Witchcraft practiſed amongſt the People, proceeds from the ſame ſourſe. Pag. 63
CHAP. IX. That the Opinions and Practices of the African Heathens agree at bottom with the Sentiments and Cuſtoms of the other Pagans. Pag. 69
CHAP. X. That very near the ſame Opinions and Practices, are to be found in America. Pag. 75
CHAP. XI. Where all the Sentiments and Practices of ſo many different Heathens, are uſefully compared together. Pag. 89
CHAP. XII. What are the Opinions of the Jews, and how neceſſary it is to examine them. Pag. 100
CHAP. XIII. That the Witchcraft anciently practiſed, and ſtill in uſe amongſt the Jews, proceeds from the ſame Original. Pag. 115
CHAP. XIV. That the Doctrine of the Spirits, and the exerciſe of Magick, are alſo in requeſt amongſt the Mahometans. Pag. 127
CHAP. XV. That ſome of the Heathen Opinions upon this ſubject have, in proceſs of time, crept in amongſt the Chriſtians. Pag. 140
CHAP. XVI. That ſome of the firſt Chriſtians derided the Conjurations of Spirits, and others credited and practiſed them. Pag. 162
CHAP. XVII. That it is neceſſary to compare all thoſe various Doctrines and Practices of the Jews, Mahometans, and Chriſtians; and to examine wherein they differ, and in what they agree together. Pag. 168
CHAP. XVIII. That the Doctrines aſcribed to the Manichees, are a mixture of all the preceding, and the original of the Opinions moſt common to this day. Pag. 176
CHAP. XIX. That the Opinions and Practices already mentioned, have been moſt or all introduced in Popery, which has added to them new inventions of Men. Pag. 182
CHAP. XX. What is the Doctrine of Popery concerning Apparitions of Spirits, and how they torment Men, either by themſelves, or by the Miniſtry of other Men. Pag. 197
CHAP. XXI. That ſeveral means are practiſed againſt Attacks, and the Illuſions of the Devil and Magicians. Pag. 211
CHAP. XXII. That neither the Opinions that are received among us, nor our Practices go uſually ſo far; and that is for that reaſon, that our Authors are not found to agree ſo well together, upon this ſubject. Pag. 220
CHAP. XXIII. That of all theſe Opinions put together, there reſult ſome certain propoſitions, in which they differ, and others in which they agree. Pag. 236
CHAP. XXIV. That all that has been related, ſhews upon what foundation the Chriſtians in general, and the Proteſtants in particular, ſay ſuch extraordinary things of the Devil. Pag. 244

THE World Bewitch'd.

VOL. I. Containing the Opinions of all Nations, from the firſt Ages till the preſent time; concerning God, Spirits, and their Cuſtoms.

CHAP. I. Of the Importance, Neceſſity, and Ʋſefulneſs of this Matter, and in what Order it ought to be treated of.

I Promiſed to undertake this Work a long time ago, and 'tis yet longer ſince I projected it: 'Tis now at laſt come to its perfection; but I am afraid to venture too much by the publiſhing of it, my own Experience in ſeveral Occaſions, and my frequent Converſing with very Rational Men, together with my particular Study, have a thouſand times afforded me the occaſion to conſider, Whether it was poſſible, that whatever the Vulgar, and the Learned ſay of Devils, and whatever they aſcribe to them, were true? I would not have ſpar'd ſo much time as to ſearch into this matter, had not I perceiv'd that the Opinions of moſt Men, and perhaps of all the World, are only grounded upon an unſure and wavering Foundation. This has moved me impartially to examine ſeveral things, which my Calling, and common Converſation offered to me. This examination forced my Mind to reject many Opinions which I had admitted at firſt, only becauſe they were common; though grounded upon inſufficient Reaſons, as I came by degrees to be ſenſible of; ſo that I find that at preſent I know much leſs than I formerly imagined to do, eſpecially as to the ſubject in hand. This, however, I do not ſay with a deſign to Cenſure, or Deſtroy, what others have Written: I only intend to joyn my Thoughts to theirs for a fuller Inſtruction of ſuch Readers as love Truth, and are enquiring after it.

Sect. 2. I am not afraid to miſtake, if I ſay, that whatever belongs to this matter has not been exhauſted. Thoſe that have written upon it before having been ſomewhat retarded by Prejudices, that ſtick to their Mind, though they had freed themſelves of many others; for I own they have proceeded ſo far as to deſtroy moſt of the works of the Devil; at leaſt ſo far as 'twas neceſſary to free Men from Superſtition and frivolous Fears: But, as for me, I would, if it were poſſible, altogether overthrow them, and not leave one Stone upon another, that ſhould not be demoliſhed. And therefore I'll try whether I can bring my Countrymen to my Opinion, eſpecially thoſe of my Profeſſion, deſiring them to read this Treatiſe with as little prejudice as I have written; and not to ſuffer themſelves to be perſuaded by other Reaſons, but such as proceed from Natural Light, from a clear Interpretation of the Holy Scripture, and from certain Experiments. I have right to require theſe Conditions from the Reader, ſince they cannot be rejected by any Rational Perſon, that they are a Law to which I ſubmit my ſelf, and that the great conſequence of the matter requires them.

Sect. 3. I am Confident, and I hope, that the Reader will more plainly perceive it hereafter, that no point of the Chriſtian Religion is more important than this; and that no certain and ſufficient proofs may be had of all the others, than by rejecting the Opinion commonly receiv'd amongſt the Vulgar, concerning the Craft and Power of the Devil. Can it be imagin'd a ſmall Matter to know whether the Devil has a Kingdom upon Earth; and what are the Limits that ſeparate his Dominions from that of God Almighty? Or is [〈◊〉] unſerviceable to examine, whether ſuch a curſed and deteſtable Creature can do more wonderful things than God ever did; and conſequently, whether the truſt we repoſe in God, and the fear we have of the Devil, ought to be equal? Such Thoughts ought never to enter into a Chriſtian Heart; yet they creep into it unawares; at leaſt I think ſo, and can ſcarce doubt of it: for the more I ſearch into this matter the more it ſeems evident to me; that whoever entirely believes all that it uſed to be aſcrib'd to the Devils and his Angels, and all that is commonly ſaid of them, both by the Learned and the Vulgar, ſaving the bottom of the Doctrine publickly receiv'd and taught in our Church; he can have no convincing proof that JESƲS is the Meſſiah, or that there is but one God: And if in this Writing I do not make the Reader very ſenſible of it, I grant that I have compoſed it to no purpoſe.

Sect. 4. But if I ſucceed, it will at the ſame time plainly appear, that it was altogether neceſſary to publiſh this Treatiſe, becauſe the Vulgar are ſtill confirm'd in their Errors by Men of Letters, and of great Name; who, being full themſelves of thoſe prejudices, make uſe of their Tongue and Learning to lead others into the ſame Labyrinth. To that end they wreſt ſeveral Expreſſions and Hiſtories of the Holy Scripture; which being not accurately examined, nor conferr'd with others, give a great probability to the common Opinion concerning the Devil; but if taken in the ordinary Senſe, they prove evidently oppos'd to other clear Expreſſions concerning the Fundamental Articles of our Faith: It follows, that ſuch a Senſe cannot ſubſiſt without overthrowing the grounds of our Salvation; that I can hardly bear, ſince a long time the nicety with which Points of ſmall conſequence, or at leaſt of little certainty, uſe to be treated of; ſince one cannot diſcuſs them without getting into a ſuſpicion of entertaining Erroneous Opinions; whilſt, in the mean time, we are not yet agreed upon Matters of the utmoſt conſequence; or if we are agreed upon them, it 'tis without any foundation: And therefore, ſince none was ever found fault with for defending an Article of Faith, or giving out a new Explication of it; ſo I perſuade my ſelf, that I do well by publiſhing the Illuſtrations upon a matter, on which the whole Edifice of our Salvation is grounded; in order that whoever will carefully and impartially examine it, may become Wiſer and Learneder.

Sect. 5. As to what concerns this Book, I will at firſt ſet down the ſubject matter of it before the Reader. The deſign is to examine to the bottom what the Devil can do, and what he really doth; that is, How far his Knowledge extends; either in Natural or Supernatural Things. Either as to the Preſence, as it is conceal'd from Men; or as to the Future, as it is contingent, or poſſible, and not neceſſary. Moreover, what Direction or Power he has to operate in Nature, what Communication he has with Men, with the Human Soul, and with all ſorts of Bodies? That he ſhould tranſmute himſelf into them, or put on their various Forms: That he ſhould act upon the Soul, or upon the Body: That he ſhould direct Thoughts, Words, Actions, and Geſtures: What is his Power over the Beaſts and Fruits of the Earth; Over the Air and Winds: What his help may contribute to the Knowledge of Man and his Actions. Herein conſiſt Auguries, or Soothſaying, Witchcraft, the Art of Conjuring up Ghoſts, and of Divining Dreams. All which things are methodically (and in the ſame order that is mentioned here) treated of in this Book.

Sect. 6. But becauſe the perfect Knowledge of them depends upon another, viz. which is the Nature of a Spirit, wherein it conſiſts, and how it's diſtinguiſhed from that of the Body: (for Devils are undeniably Spirits, and Man is compoſed of a Body and a Spirit) ſo it will be neceſſary in this Treatiſe to proceed farther, and to examine firſt the Nature of Spirits, Good and Bad, and then that of Man. Beſides, God himſelf being a Spirit, but infinite and independent, we ought not to pay our ſelves with the conformity of the Name; but by reaſon of the manifeſt difference betwixt the Creator and the Creature, we are obliged more particularly to examine, how much the increated Spirit differs from thoſe that are created; and amongſt theſe laſt, how much thoſe that are immaterial, and thoſe that are united with a Body, differ from each other.

Sect. 7. However, ſuch a difficult piece of work cannot be undertaken, without knowing the different Opinions and Practices upon this Subject; and without ſpecial Conſiderations upon them: Now, whoever ſhall reflect upon what is ſaid and practic'd, as to this matter, through all the World, and withall upon the converſe, which Men may have with the Spirits, and the Operations that may attend them, he will undoubtedly deſire to be well informed of all theſe things, that he may diſtinguiſh betwixt the Truth and Falſhood of thoſe Opinions, and what is lawful and unlawful in thoſe Practices. For theſe Reaſons I deſcribe all the Sentiments that have been receiv'd amongſt Men, in all Ages and Places whatſoever, concerning God and the Spirits; what means Men have made uſe of to conjure them up and down; and what they may be able to operate by the help of thoſe Spirits: whence proceeds a ſufficient matter for a more particular examination of what ſound Reaſon, and the Holy Scripture teach us, as to this Point, and what experience teſtifies of it.

Sect. 8. To treat of theſe things methodically, I have divided this Treatiſe into four Books. In the firſt I propoſe the Opinions and Cuſtoms of all Nations, in all Ages, Countries, and Religions, concerning the Deity, and the good and bad Spirits. I ſay the Opinions and Cuſtoms; for in the matter we undertake to treat of, we muſt take a ſpecial notice of theſe two things; the Knowledge, and the Action; Since no Fruit can be perceived from the Knowledge, but by putting it into Practice. Beſides, we fee every where that the Behaviour of Men, either in the Words or Actions, has a relation to the Doctrines they have been taught. For this Reaſon I have again divided in two parts, the examination of what is contained in the firſt Book. In the firſt part I enquire what Knowledge may be had or Spirits, of their Power and Operations, according to Reaſon and the Holy Scripture; which Enquiry is the matter of the Second Book. In the other part, which is the ſubject of the Third Book, I examine thoſe Sciences that are ſaid to be grounded thereupon; as Witchcraft, Divination, Conjuring, and the like. Moreover, as Men uſe to have recourſe to experience, not only in things which are not diſcover'd by Reaſon, and of which the Holy Scripture is ſilent; but alſo eſpecially in this Caſe, in which Reaſon, and the Holy Writ, are made to ſpeak, according to the certainty which we ſuppoſe to have acquired by Experience: This Conſideration has furniſhed me with the matter of the Fourth Book, in which I examine all that Men teſtifie ever to have experienced in themſelves, or profeſs to have done.

CHAP. II. That the opinions of the Heathens, concerning God, and Spirits, are to be found in Greek and Latin Authors.

Sect. 1. THat we may the better ſearch into the bottom of this matter, it will not methinks, prove unſerviceable. Firſt, to examine the various Opinions of other Nations, and then thoſe that are receiv'd amongſt us. As to Foreign Nations, we have to conſider thoſe that are not Chriſtians, and ſuch Chriſtians, as may be called Spurious. The Firſt are the Heathens, who never worſhiped one true God, or the Mahometans, who keep as the mean betwixt them and us; or the Jews, who Worſhip one God only. The others are Chriſtians, who are extreamly corrupted, and plung'd into ſtrange Errors, both as to the belief, and to their Worſhip, ſuch as thoſe of the Roman Communion. After we have obſerv'd the diſpoſition of all theſe Nations, ſhe ſhall more eaſily examine what is believed and practiſed amongſt us. As to the Heathens, we muſt diſtinguiſh betwixt the Cuſtoms that were formerly in uſe in thoſe Countries, in which Chriſtianity is at preſent eſtabliſh'd; and betwixt thoſe that are ſtill practiſed amongſt thoſe Nations, that have not yet been illuminated with the light of the Goſpel. We ſhall now proceed in that order.

Sect. 2. Europe, which is now moſt or all Chriſtians, and thoſe parts of Aſia and Africa, which are in the Turks poſſeſſion, and of which very near one half profeſſes the Chriſtian Faith, were formerly buryed under the frightful Darkneſs of Paganiſm, as are ſtill moſt or all the reſt of the World. Formerly the Greeks, who inhabited thoſe Countries, that are in the Grand Seignior's Dominions, were the moſt famous People in the World, by reaſon of their Learning and Religious Worſhip. Next to them came the Romans, and moſt of the Nations, who ſtill keep Communion with the Pope of Rome. For proportionably as the Romans extended the limits of their Empire, ſo they ſubjected the conquer'd Nations, to the Worſhip of their Gods, and to their Religion, ſo that their Doctrine and Worſhip ſpread every where, and drew to themſelves an Univerſal Awe and Veneration. From them therefore we muſt know the Cuſtoms of our Forefathers in the time of Heatheniſm; but we cannot accurately diſcover what was their Belief concerning Spirits, unleſs we know, at leaſt in general, their Opinions and Practices, concerning God and inferiour Deities,

Sect. 3. But the great difference and Diviſions, that were amongſt the Heathens themſelves upon this Account, leave us extreamly in the Dark, as to the Opinions that are to be aſcribed to them. However, we may agree upon this, viz. to take that ſtupendous number of differencies for an Uniformity; ſo that it may he affirmed, that in all Ages, the Pagans have Unanimouſly believed, that there is but one Sovereign God, the Firſt Univerſal cauſe of all things; ſince the Firſt Doctors of their moſt famous Schools, and the heads of their principal Sects, have generally taught this Doctrine to their Diſciples. The Opinion of Pythagoras, that Old Father of the Pagan Religion, may be ſeen in Lactantius, who writing againſt the Heathens, did doubtleſs not intend to ſpare them; however he ſays, that Pythagoras owned one God, an immaterial Spirit diffuſed and extended through all Nature, who gives Life and Senſe to all beings. Plato, who has deſerved the name of Wiſe, by all the ſucceeding Ages, agrees with him, as to this point, as appears by his diſcourſe to the Athenians, in his four Books of the Laws. Gentlemen, ſays he, God in whom, according to the Ancient Teſtimonies, is the beginning, the middle, and the end of all things, penetrates every where, &c. And Ariſtotle, his great Diſciple, who for Two Thouſand Years, has been eſteemed the Prince of Philoſophers, plainly ſayes in his Firſt Book of Metaphyſicks, Chap. the 7th. that God is Eternal and perfectly good, ſo that the Eternal and Infinite Life conſiſts in him. From this capital point they infer this other Belief, that the good and evil, which befal Men, proceed from the Firſt and Univerſal Deity, as Plato more largely explains in the forementioned place. Equity, ſays he, Eternally attends him, which is the Avenger of thoſe that forſake the Law of God, but happy is he, who ſticks to it, and follows it conſtantly.

Sect. 4. But how advantageouſly ſoever they may ſpeak of the ſupream Deity, it nevertheleſs appears, that they do not aſcribe to him Independency, nor the immediate direction of all things; ſince they divided the Government of the World betwixt ſeveral Gods, to each of whom they aſſigned his particular ſhare. 'Tis very probable that the Caldees and Perſians, obſerving how Human affairs were often here below obnoxious to conſiderable changes, which proceeded from Heaven, took occaſion from thence, to contrive two ſupream Deities, proceeding from that Firſt being; one of whom they called Oromasdes, and gave him the direction of Heaven; to the other, named Arimanius, they aſcribed that of the Earth. The Romans afterwards gave them the Greek names, viz. to the former that of Jupiter, and to the latter, that of Pluto, whom they at Firſt look't upon as the God of the Earth. And becauſe all the wiſe held for a certain Truth, that the Heavens ſurpaſs the Earth in perfection, they placed the ſupream Deity in Heaven, and the other Gods under it, each according to his Dignity: And as they conceived that the Soveraign God could never ceaſe from being good, ſo Jupiter, who had the Empire of the Heavens, was in great credit amongſt them; but Pluto, the God of Hell, obtain'd but an ill name.

Sect. 5. It is here, methinks, the proper place to diſtinguiſh the Doctrines of the Pagans into ſuch as had either Religion, or Nature, for their object. In the latter, they enquired after the Firſt and Second Cauſes of all things, of their Motion and Changes, without any reference to Religion. Thus came upon the Stage Plato, with his Idea's, and Ariſtotle with his Intelligencies, Plato called Idea's the principles that flow from the Divine Nature, that ſubſiſts with him, and by which all things ſubſiſt; each of them being as an Engraven Image of him, from whom they all proceed; ſo that they all partake of the Nature of their Original, and are ſuch as the principal, from whence they flow. When I confer the ſentiment of Pythagoras contained in the words of Socrates, related in the Parmenis, with what Plutarch ſayes in his Firſt Book, Chap. the 10th, of the Opinions of Philoſophers; and Laertius in the Life of the ſame Pythagoras, as alſo Cicero, in the Firſt Book of the Tuſculan Queſtions. Fifty Eight, wherein he explains the meaning of that Philoſopher, it ſeems to me, that nothing can be better nor more plainly expreſſed, concerning this ſubject. As for Ariſtotle his Opinion was that there are ſubſtances diſtinct and ſeparate from matter, who put the Heavens into Motions, ſuppoſing Heaven it ſelf [〈 in non-Latin alphabet 〉], a Body in a continual and reſtleſs motion; that the Stars are of an Eternal Nature, and that wh[•]t moveth, muſt be more durable and precede that which is moved. Thence he inferr'd, that there are as many permanent and immoveable ſubſtances. This is what he teaches in his Metaphyſicks Book the 14th. cap. 18. And what is called by his Latin Interpreters, Intelligencies.

Sect. 6. But when they proceed to Religion, there ariſe ſtill among them more conſiderable differencies, which may be plainly perceived in the Book of Plutarch, Entituled, The Opinions of Philoſophers, and elſewhere in the ſame Author, as alſo in the Book; which Apuleius, a Platoniſt, more Ancient than Plutarch, has written of the Life of Socrates. The ſum of what he ſays, comes to this; that the Deitie is divided into Four, as into ſome Degrees that deſcend from high to low, and that the three laſt Degrees are again ſubdivided into ſeveral others, which they call [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], Gods, Demons and Heroes. Plato, ſayes Apuleius, has divided the whole Nature into three, with relation to Spirits in particular, believing that there are Gods, Superior, Middle, and Inferior. Of which Three ſorts of Gods, it is convenient to ſay ſomthing.

Sect. 7. As to the Superior or Celeſtial Gods, he ſayes, that their habitation is in Heaven, that they are Immaterial and Eternal of their own Nature; but that there are ſome, which are in ſome ſort viſible in the Stars, though others cannot be perceived by corporal Eyes, but only by thoſe of the Underſtanding. After he has diſtinguiſhed thoſe Deities into Sexes. like Mankind, that is, into Gods and Goddeſſes; he mentions theſe 12, viz. Jupiter, Apollo, Vulcan, Mars, Neptune, Mercury, who are Six Gods, Juno, Diana, Venus, Ceres, Veſta, Minerva, who are as many Goddeſſes. The dignity of theſe Celeſtial Gods, notwithſtanding the liberty which the Poets often took to contrive other Accounts of them, 'twas eſteem'd too high, that it ſhould allow them to deſcend and converſe with Men, though they govern'd their affairs, each in his Jurisdiction. But the ſame Plato believes, the Stars are but improperly called Gods, and only in reference to the Divine and Immutable conduct, that is obſervable in them. The names of the fixed Stars, which are reckon'd amongſt the viſible Gods, are contain'd in this Verſe.

Arcturum, pluviaſque Hyadas, geminosque Triones —

But leaving thoſe Gods to Plato, of whoſe making they were, the Stars, which are called by Ignorance Planets, or erring Stars, were alſo accounted amongſt the Gods; the Sun was called Apollo, and the Moon Diana, to which theſe Five were joyned, Saturn, Jupiter, Mars, Venus, called alſo the Morning and Evening Star, and Mercury, though they appear but ordinary Stars. Another ſource of the Pagan Errors in their Divinity, is the Conformity, betwixt the name of ſome Stars, and thoſe of their inviſible Gods, they believed, that there were Deities in the Stars, who acted by them, or that the Stars were Gods; who having life in themſelves, communicated it to other Creatures, as it was believed by Alomen, whoſe Opinion is related in Clemens Alexandrinus.

Sect. 8. We may ſtill perceive ſome Remains of that Opinion in the names of the Days of the Week, in the Engliſh, French, and Dutch Tongues, as well as in Latin, for they ſtill name by one of the Seven Planets that Day, on which they believe them to have a particular Influence. As Lunae Dies, Lundi, Munday, Maanday; Martis Dies, Mardi, Duigsday, an Abbreviation of Dyſſenday, which is ſtill in uſe in Zealand, and Brabant. Mercury Dies, Mecred, Wedneſday, Woonſdag, from Wodenſday, the Day of Woden, the name of Mercury amongſt the Ancient Germans and Dutch, becauſe he was the God of Merchants, and the Meſſenger of the Gods; Jovis Dies, Jeudi, Thurſday, Donderdag, becauſe Jupiter was eſteem'd the God of Thunder; Veneris Dies, Vandredi, Friday, Vrydag, from Freda, the Ancient name of Venus in the Dutch and Saxon Tongue; whence it comes, that the Friſons called that Day Freed, and whence undoubtedly comes the Dutch word Vryen, to Court a Woman. Saturni Dies, Samedi, Saturday, Saterdag. Solis Dies, Sunday, Sondag, but in the French Tongue, it has loſt it's Ancient name, in remembrance of the Reſurrection of our Lord, and is called Dimanche from Dies Dominica.

Sect. 9. Let us proceed from the Gods to the Demons, or Spirits of a meaner Order. Thales of Milet taught, if we believe Plutarch, [〈 in non-Latin alphabet 〉], that the World is full of Spirits, namely, the Air, which they inhabit, and the Earth in which they converſe amongſt Men; the Greek word [〈 in non-Latin alphabet 〉], comes from [〈 in non-Latin alphabet 〉], I know, as ſignifying one that is very Learned, becauſe they believed that thoſe Demons knew whatever is important to Men, either for their Happineſs or Miſery, and that they were as the Mediators of Men towards the Gods. And 'tis obſervable, that [〈 in non-Latin alphabet 〉] likewiſe ſignifies to Mediate, ſo that the Demons import ſo much as Mediators. And therefore they have alſo been called [〈 in non-Latin alphabet 〉], the Mediators and Directors of Men, and have been placed according to the Opinions of the Heathens, betwixt the Heavens and the Earth, viz. in the Air, and conſequently betwixt the Gods and Men.

Sect. 10. Though the Opinions were divided, as to their Nature, yet they agreed in theſe principal points, that they were Spirits, that they were Mortal, and however, that they were no Gods, as Plato writes in his Timoeus, which explaining more at large in his Convivium, he ſays, that the Demons have a Nature which is the Mene betwixt God and Men, [〈 in non-Latin alphabet 〉]. But what virtue have they? That of explaining and declaring to Men, what things belong to the Gods, which are their Commands, and how Sacrifices muſt be performed; As alſo, that of offering to the Gods, what comes from Men, viz. their Prayers and Sacrifices, ſo that they being in the middle, comprehend the Nature of both, as binding and uniting the whole together.

Sect. 12. As to their Adminiſtration, Plato explains it thus. From them come to us Predictions, Auguries, the worſhip of Sacrifices, Conjurations, Orations, and the whole Art of Magick. The Deitie meddles not with Men, but thoſe Spirits are the Directors of all the communication and converſe of the Gods with us, either wakeing or ſleeping. The Demons therefore being by their Nature Mediators, betwixt the Gods and Men, and being beſides, Spirits, and almoſt Gods, could not be better called, then Spirits of a middle Order, in relation to their Nature; or Mediating Gods, in reference to their Functions, in how great conſideration thoſe Spirits were, and what was the Sentiment of the Antients concerning them, may be learned from St. Chryſoſtome, Tom. 6. Leſſ. 66. Entituled, Againſt thoſe that ſay, that the Demons direct the Affairs of Men.

Sect. 12. But, what will be moſt uſeful to obſerve, was, that there were Demons of a Superiour, and others of an Inferior Order; and that ſome were eſteemed Good, and others Wicked [〈 in non-Latin alphabet 〉], Good and favourable; whereas the other were [〈 in non-Latin alphabet 〉], Evil Spirits, or by a more particular explication of their Qualities, [〈 in non-Latin alphabet 〉], Wicked, dangerous, Enemies, Cruel. However, theſe Demons, either good or bad, were not believed of all Nations, to be of the ſame Dignity. There were ſome, amongſt whom, [〈 in non-Latin alphabet 〉], imported as much as Deity, and [〈 in non-Latin alphabet 〉], Divine, even in Plato, the Soveraign God is called, [〈 in non-Latin alphabet 〉], the greateſt Demon. However the general uſe was to diſtinguiſh the Gods from the Demons, as has been already obſerved, and as Aeſchines expreſſes it in his Cleſias, O Earth, Gods, Demons, and Men, whoever ye be, that deſire to know the Truth! and therefore Plato, in the place already quoted, may rightly ſay, [〈 in non-Latin alphabet 〉], that thoſe learned and middle Spirits, are in great numbers and ſeveral kinds. But 'tis not neceſſary to ſpeak more of it, for perhaps it would only induce us into ſeveral errors; there is ſo much uncertainty in Plato, and others that have written upon it, they are ſo much oppoſed againſt one another, and even to themſelves.

Sect. 13. As to the Heroes, they were extraordinary Men, and ſo far above the vulgar, that every where, eſpecially amongſt the Romans, they uſed to conſecrate and deifie them, after their Death, which was called [〈 in non-Latin alphabet 〉], a Canonization. Herodian in his Fourth Book, Chap 2. makes a particular Deſcription of that Ceremony, with all the Circumſtances of it, on occaſion of the Death of the Emperor Severus. Beſides we generally find in the writing of the Ancients, that they paraell'd them with the Demons; Plutarch, relates in his Opinions of the Philoſophers, Chap. 8. Book Firſt, That Thales, Plato, and the Stoicks believ'd, that the Demons were Spiritual ſubſtances, and that the Heroes were Souls ſeparated from the Body, which were good or bad, as Men had been Virtuous or Vitious, this was eſpecially the Doctrine of Pythagoras who in all things that relate to Religion has had more Diſciples then any of the Ancient Heathens, and is yet the moſt followed by thoſe that are not Chriſtians. He teaches that thoſe Demons and Heroes brought in Dreams, Diſeaſes, and Cure to Men, and even to Cattle, and labouring Beaſts; according to the Teſtimony of Diogenes Laertius, confirm'd by Plato, and not contradicted by Ariſtotle.

Sect 14. Apuleius, in the Book formerly quoted, more particularly demonſtrates, that the powers, which put the natural paſſions of Men into motion, which govern them, and Lord it over them, as alſo the Souls ſeparated from the Body, are called Gods, and Demons, or Spirits; that the Soul born with the Body, dies not however with it; and that ſhe bears the name of Genius, when they are ſeparated from each other. This meaning cannot, methinks, be better expreſs'd, than by naming thoſe Souls, Aſſociated Spirits, or Spirits peculiar to one ſubject, ſince every Man has one within himſelf. The others, that is thoſe that are ſeparated from the Body, or the Souls of the Deceaſed, are commonly called Manes, as though remaining, becauſe they remain of [•••••]ſt after the Body; for Which reaſon, I ſhall name them, Surviving Spirits. However, as to the Latin word, it ſeems rather to be derived from Manis, an Ancient obſolete Term, which ſignifies fine and good; as immanis imports, as much as Ʋgly and Cruel; becauſe the Manes were ordinarily taken for Benevolent Spirits.

Sect. 15. Some of this laſt ſort remained in the Houſe of the deceaſed, to watch over his Succeſſors, and were called Lares, or Domeſtick Gods; but the others err'd at random, and as Exiles, according as they had deſerved by their wicked Life: They could cauſe but vain Fears to virtuous Perſons, but to the vitious a juſt Terrour, and all ſorts of Pains. They were called Lares, Night Phantaſms, and Spectra. Diogenes writes, that moſt of thoſe things were taught in the School, of Plato, as it ſtill appears by his Book, Entituled, Phoedo. They had alſo the name of Lemures, which is ſuppoſed to come from Remures, and this from Remus, Brother to Romulus, who frightfully imagined to ſee the Ghoſt of his Brother Remus, after he had killed him. If thoſe Narrations were true, ſuch Spirits might be called terrifying Spirits. Ovid in the Fifth Book of the Faſti plainly ſays what muſt be underſtood by that Name.

Mox etiam Lemures animas dixere ſilentum.

The Soul of the Dead had the Name of Lemures.

Sect. 16. The Lares, or perhaps the Geniues are called by Macrobius in his Third Book of the Saturnalia, Chap. 4. Penates, that is, Born together, Quaſi penes nos natos: For, as that Author purſues, 'tis by them that we breath, by them that we have our Body, and by them that our Soul ſubſiſts: But 'tis, better to call them Gods, and Governors of Countries, to diſtinguiſh them from the Lares, who were particular to each Family, as they were both diſtinguiſhed from the Geniuſes, and look'd upon as taking care of the exteriour of Man, as the Geniuſes did of the interior. However it muſt be confeſs'd, that there is but Confuſion and Darkneſs to be met with in the Books of the Heathens, concerning thoſe Names, and their pretended Signification, they having not well known themſelves what they Worſhipped, as Gods, or as Spirits; neither need we take much trouble in unravelling what they themſelves knew not; ſince the memory, both of them, and of their Daemons, is long ſince extinguiſhed upon Earth; This being the Lot of the Heathens, and of their Gods, Jeremiah, cap. 10.

Sect. 17. Whether this laſt ſort of Gods, or Spirits, were called Genii, Manes, Penates, or Lemures, it plainly appears that they believed the Immortality of the Soul; which Opinion being confounded with that of Daemons, gave occaſion to contrive thoſe ſorts of Spirits. Plato in his Book Of the Soul, Entituled Phaedo, induces Socrates, ſpeaking near his Death in theſe Words. Above all, the Soul muſt be immortal, and unperiſhable, and conſequently it muſt go to live, [〈 in non-Latin alphabet 〉], in inviſible places; or, as others pretend to infer from the Etymology of the Word, in agreeable Places. Marcilius Ficinus has Tranſlated it in Latin, apud Manes, by the ſurviving Spirits, as I have named them above; but a little after he Translates, apud Inferos, in the Subterraneous Places: which proceed from that they placed the Soul of the Deceaſed under the Earth. Cicero, in the firſt Book of the Tuſculan Queſtions, Sect. 26. ſhows both in theſe Words. We believe, that the Souls ſurvive becauſe all our Reaſonings lead us to that Opinion. Reaſon ought alſo to teach us where they are; whence Ignorance has taken occaſion to invent ſubterraneous places, becauſe Bodies being put into the Earth, and cover'd, with Earth, (humo, whence comes humari to be Buried) thereof it has been believed, that the Dead ſtill live under the Earth. Now [〈 in non-Latin alphabet 〉] is the ſame word which the Interpreters of the New Teſtament ſometimes Tranſlate by that of Hell, ſometimes by that of Grave; none of which agrees with the Senſe of Socrates, or that of Plato: For at the end of the forementioned Book, Socrates derides Crito, who asked him how he would be buried. He believes, ſays he, That I am that dead Body which he ſhall ſee anon; ſignifying, that they might indeed Bury his Dead Body, but as to him, that is, his Soul, he ſhould paſs, [〈 in non-Latin alphabet 〉], to the aſſur'd Felicity of the Bleſſed: which very much differs from the Grave or Hell. And therefore 'tis certain, that Socrates, who ſpake ſo, believed the Soul to be Immortal, and that Plato, who writ his Words, was of the ſame perſuaſion.

Sect. 18. But there were others, who tho' they were of the ſame opinion, yet having not acquired ſo much inſight into the State of Souls ſeparated from their Bodies, invented Tranſmigrations and Purifications. The Druids, ſo famous amongſt the Ancient Gauls, held together the [〈 in non-Latin alphabet 〉], or Tranſmigration of Souls, with their Immortality; For they unanimouſly taught, according to the Teſtimony of Caeſar, Book 8. Chap. 18. Non interire animas ſed ab aliis poſt mortem tranſire ad alios: Souls die not, but that after Death they paſs from one to another. The antient Egyptians were of the ſame Opinion, and Herodotus writes, that they were the firſt who taught the Immortality of the Soul: For, ſays he, their ſentiment is, that the Soul being deprived of the Body, paſſes into another Body, which is then born; and after ſhe has thus walked through all ſorts of Bodies upon Earth, in the Sea, and in the Air, ſhe at laſt returns into a human Body. Thence it was that Pythagoras had his Doctrine, which he brought over into Greece, whence it paſſed into Italy. Lactantius explains the Opinions of that Philiſopher in his Seventh Book de Proemio, Chap. 8. In theſe words; Pythagoras as fooliſhly aſſerted, that the Souls paſſed into other Bodies, from the Bodies of Men into thoſe of Beaſts, and from thoſe of Beaſts into thoſe of Men again, and that his own had formerly been that of Euphorbius. Plato and ſeveral others have partly followed him, which we ſhall be obliged frequently to mention hereafter.

Sect. 19. But Socrates, as Plato relates in the forementioned Treatiſe, which contains his laſt Words, leads the Souls to ſome places, where they ſhall be Bleſſed or Tormented, without Bodies: He ſends thoſe who ſhall have done Good into the Upper and Aetherial Regions, where he believes the moſt pure part of this Orb to be, and where the Soul ſhall Eternally live without the Body, in an unexpreſſible Felicity. Whereas he condemns thoſe of the Wicked to the Tartarus, which is a deep and frightful Abyſs, where they ſhall be puniſh'd according to their Deſerts. From that Gulf of Torments he draws four Rivers, to which he gives as many Names, very fit to expreſs his Notion, viz. Oceanus, a precipitate Torrent; Acheron, a Torrent of Torments; Pyriphlegeton, Conflagration; and Cocytus, Bemoaning. Here Sinners, who have not been altogether incorrigible, are to be purged with many Pains and Vexations, more or leſs, longer or ſhorter, according to their Deſerts. There you have the original of Purgatory, or of that purging Fire, ſtill believed by the Roman Church. However, Socrates gives out that Narration but for a Chimaera: For before he begins it he calls it, [〈 in non-Latin alphabet 〉], a pretty Fable worth hearing; and at the end he ſays: But no Man of Senſe ought to maintain that Opinion ſo, as I have related, though I eſteem it rational and juſt, to ſhow that it goes very near ſo, in reference to our Souls, and their Habitations; ſince it plainly appears that the Soul is immortal. Theſe Words of a Dying Man, who exhorts, thoſe that were preſent to be at all times ready for Death, perſuade me more and more of what I have already ſaid, that the Heathens expreſs'd themſelves variouſly upon theſe Matters; and that they ſpeak otherwiſe, when they conſider them in reference to Religion; than when they conceive them in relation to the enquiry after Natural things; but at the ſame time they ſhow, that they were not very certain of what they ſaid, nor of What they believed.

CHAP. IV. That thoſe Opinions, are the Source and Baſis of the Art of Divination.

THE Opinions of the Heathens concerning Spirits, being thus explained in ſhort, will give us an eaſie underſtanding of whatever is read in their Books, concerning their Cuſtoms and Practiſes upon this Subject, and the Arts that aroſe from them; Theſe Arts were directed to two ends, to which Man is always inclined of himſelf; that is, to know much, and to do much. Divination was uſed to acquire an unlimited Knowledge, and Magick, to produce wonderful effects. Our preſent deſign neceſſarily requires to ſpeak clearly and diſtinctly of both.

Sect. 2. As to the Firſt, we find in the Authors, and in ſeveral others, that every one was eager to obtain the favour of the Gods, whether great or little, and that they earneſtly ſought to pleaſe the good Spirits, and to turn off the evil. To this end they built Temples, eſtabliſh'd Forms of Prayer, conſecrated Prieſts, offer'd Sacrifices, inſtituted Feſtivals and Games of all ſorts. Beſides that, they uſed ſeveral means to diſcover the deſigns and inclinations of the Gods, together with the happineſs and misfortune of Men; to which they ſuppoſed to attain, either by the Knowledge they might receive from the help of the Demons, the communication of the Penates, of the Remures, by the means of Oracles, Conjurations and Witchcraft, or by the obſervation of the influence of the Stars, the motions of the Air, the dreams of ſleeping Perſons, by conjuring up Ghoſts, by inchantments, for which they made uſe of Carcaſſes, by Prognoſticks drawn from the days of the year, the hours of the day, or the meeting of Men and Beaſts. Whatever was practiſed as to this point amongſt the Romans, was called Divination, that properly ſignifies an exerciſe of things concerning God, of which, Cicero has written a particular Book. Polydore Virgil in his firſt Book, Chap. 24. relates, in what conſiſted all thoſe Arts. Wherefore I ſhall extract out of that Author, and ſeveral others, what is neceſſary for the underſtanding of this matter.

Sect. 3. There, were two, ſorts of Divinations Anciently in uſe amongſt the Greeks and the Romans, the one was rightly called Natural, but the other Artificial, they held for a Natural Divination, what ever a particular, free, and voluntary Action of the Mind of Man, without the help of Reaſon, or any Conjecture, or Prognoſtick, portended as future, as it often happens in a Dream, and even without Sleeping in the Fits of a raving Fever, thence the Goddeſſes called Furies, had their Name and 'twas believ'd, that ſome Prieſts, and even the Sybil, Erythrea had begun to utter their Oracles in ſuch Paroxyſins. Jupiter Hammon, and Apollo of Delphos, gave their Anſwers in ſuch a way, and by ſuch ſort of People of which their Prieſts themſelves boaſted. And as thoſe Perſons were eſteem'd ſincere, and to act in the courſe of Nature, the vulgar aſcribed to their affected furor; what a long Obſervation and a frequent experience cauſed them to diſcover, or to foretell upon concealed or future things. The chief and moſt famous of thoſe divining Arts were Aſtrology, the Art of Haruſpices, or foreteling, by the inſpection of the Bowels of ſanctified Beaſts, beſides Auguries, and caſting of Lots.

Sect. 4. Aſtrology was called by the Greeks, a Conjecture drawn from the Stars; ſo that Aſtrologers may be named Divines by the Stars, the communication of the Gods with the Stars, of which mention has been made before, the operations of thoſe Celeſtial Bodies, and the influences upon the inferior part of the World, and upon Men, and even upon one another, gave occaſion to believe, that from thence may be drawn conjectures uſeful for Mankind; but I ſhall not inlarge upon this point further; becauſe I treat of it as far as 'tis neceſſary in my Examination of Councils, Chap. 8. where is to be ſeen, what rank is to be given to thoſe that are called Genethliaci, or Planetarii, which we uſually call Fortune-tellers; who by the inſpection of the Stars, eſpecially of the Planets, in the inſtant that a perſon was born, foretell what inclinations, what fortune he ſhall have, and of what ſort of death he ſhall dye; which Art is not yet aboliſh'd in the World: but becauſe there will be occaſion to ſpeak of it afterwards, I ſhall preſent the Reader only, with a ſhort account of the three others.

Sect. 5. Donatus derives the Word Haruſpices, and Haruſpicina, from Haruga a Sacrifice; and Exta Entrailes, it being the Art of foretelling future things, by the inſpection of the Entrails of Beaſts, that were ſacrificed to the falſe Gods, as thô thoſe Gods had imprinted ſome ſigns on the Bowels of the Victims that were offer'd to them. To this ſort belong the Caſe recited by Apian in his ſecond Book of the Wars of Alexandria, and by Cicero, namely, that no Heart was found in an Ox, which Julius Caeſar ſacrificed, the firſt day that he ſate on the Golden Seat; wherefore the Diviners told him, that ſuch a ſitting could not prove happy to him.

Sect. 6. To thoſe Arts M. Tullius adds two others, viz. that of Prodigies, and that of Lightning. Prodigies, Oſtenta, comes from Oſtendendo, to ſhew, to ſignifie, becauſe when ſomething extraordinay in Nature offer'd it ſelf to the ſight, they drew preſages from it; as it was done, if we believe Herodotus, in his 7th Book, when a Mare was big with a Hare, at the time of the invaſion of Greece by Xerxes, for from thence the Divines conjectured, that his powerful Army ſhould flye before the Grecians, as a Hare before the Hunter. Such accidents were alſo called Portenta, Monſtra, Prodigia, Signs and Monſters. Such alſo were Thunders and Lightnings, Fulmina and Fulgura, as Virgil ſays, De caelo tactas memini praedicere quercus. The thunder'd Oaks foretold me that event.

Auſpicium, Auſpice, and Augurium, Augury; the former ſo call'd, from viewing the flight of the Birds, and the latter from obſerving their Song and Cry, made the whole imployment of thoſe that were called Auſpices and Augures: they were very famous amongſt the Antient; for at Rome, that ſort of Divination was preferr'd before all the others; and the College of Augures was extreamly reverenced. No Affair of importance was undertaken without conſulting them, to know whether it ſhould ſucceed, or not. That ſo much exalted Art obſerved the Birds three ways, in their Flight, in their Singing, and their Eating: As to their Flight, they made their obſervations upon the Praepetes, that is, on ſwift flying Birds; as to the Singing, they drew their conjectures from Oſcines, or Singing Birds; and as to Eating, they obſerved the young Chickens Amongſt the 4th ſort is ranked the caſe of the Emperor Auguſtus, from whoſe hands an Eagle took a piece of Bread, whilſt he was yet a Child, carried it into the Air, whence ſoftly coming down, ſhe let it fall; which gave occaſion to the Diviners, to foretell the happineſs of Auguſtin's life, if we may believe Suetonius. To the 2d, way or the Divination by Singing, this Verſe of Virgil may be applyed, Saepe ſiniſtra cava praedixit ab ilice Cornix. Th' ominous Crow foretold it on an Oak.

For the 3d, ſort, they uſed the Tripudia ſolſtima, which were a ſort of Skipping and Dancing, during which, if the Chicken fell upon the Meat, that was fall'n from his Bill on the ground, called Solum, and ſwallow'd it greedily, it was a happy Omen; whereas, if he let it ſtand, an ill ſucceſs was to be feared. Thus was foreſeen the defeat of Hoſtilius Mancinus by the Numantines; becauſe the Chickens had refuſed to eat, and were fled from their Coops.

Sect. 8. Sortilegium, or Caſting of lots, was a diſpoſition of ſome Letters mixed together, and drawn at adventure, by the firſt Child to be met with; thoſe Letters were engraven on the Bark of an Oak, according to the antient Cuſtom, and diſpoſed as many different ways as was poſſible, to ſee whether they ſhould render ſome Senſe or none. Whence the good or bad fortune of the Inquirer was inferr'd. When Tiberius, ſays Suetonius in his Life, undertook a journey into Dalmatia, and at Pavia conſulted the Oracle of Geryon by Lots, he was obliged to make uſe of another way; for he was anſwered that he ſhould caſt Golden Dice in the Spring of the Fountain Apona; which having done, it was the greateſt point that appeared to his Eye, which is ſtill to be ſeen under water at this day.

Sect. 9. There is yet another way of Divination, famous, even in the Holy Scripture, viz. by expounding of Dreams. I ſhall be obliged to ſpeak of it more at large another time, becauſe the Omirocritici, or expounders of Dreams, are nor yet baniſh'd out of the World, and that ſome, eſpecially of the French Court, begin to revive that Art. As to the Heathens, as often as the Demons, Geniuſes and Larvae, medled with their Dreams, it was to offer them ſomething particular, by which, according to the uſual Rules of their Art, they might know the good or bad ſucceſs of future things.

Sect. 10. Our Anceſtors in the time of Paganiſm, had amongſt them a Cuſtom of that nature, as Tacitus relates. Divinations, and caſting of Lots ſays he, are as much in faſhion amongſt them, as any where elſe. They caſt their Lots in a very ſimple way, for they cut the branch of a Fruit-tree in ſeveral little Lots, on each of which they make a particular mark, and then Confuſedly throw them on a piece of white Cloth. There the Prieſt, if matters of State are treated of, or the Father of the Family, when it concerns him, or his houſe looking to he Heavens, lifts up thrice each little Lot, and gives the explication of the marks printed on them; if they diſſwade, no farther conſultation is made that day; but if they allow to proceed, they go to the Diviners for an Anſwer. There is yet another particular way of predicting amongſt that people, by the means of white Horſes, that were never back'd, and are kept together in a Foreſt at the Publick Coſt. They hunt them, and the Prieſt, King or Governor ſitting on a conſecrated Chariot, obſerves their Neighing and Foam. There is no Divination more eſteemd than this, not only by the People, but even by the Great Men and the Prieſts; the latter are look'd upon as the Miniſters of the Gods, and the Great Men as thoſe that are nearer and better known to them.

Sect. 11. But 'tis not ſufficient to have explained 'the names of thoſe 3 or 4 ways of making the Heathen Gods ſpeak; for tho' they be the chief, yet I find that ſeveral others have been in uſe, called by the Greeks, [•]egromancy, Pyromancy, Aeromancy, Hydr[•]mancy, Geoma[•]cy and Chiromancy: the 1ſt. relates to the dead, the 2d. to the Fire, the 3d. to the Air, the 4th to the Water, the 5th to the Earth, the 6th to the Hands. Polydore Virgil gives us a deſcription of each of theſe Arts, in the 23 Chapter of his 1ſt. Book.

Sect. 12. Necromancy, or the Divination by dead Bodies, is made by ſomething perceived on a Corps, which gives occaſion to the foretelling. The ignorance of the Greek Tongue has made ſome believe, that [〈 in non-Latin alphabet 〉], which ſignifies dead, was derived from the Latine, as tho' it had been Negros, from Niger Black, which miſtake cauſed Necromancy to be called the Black Art; which name is uſed at preſent to ſignifie all ſorts of Witchcraft, Inchantments, and Diabolical Illuſions. Under this ſort is comprehended Sciomancy, or Divination by the ſhadows in which they conjured up the Ghoſts or Shadows of the dead, to foretell future things. It would be a great proof of the power of this Art, if what Lucan relate in his 6th Book, were true, that a Ghoſt conjured up, foretold the whole ſucceſs of the Battle of Pharſalia. Sciomancy differed from Necromancy herein, that the latter requires Blood, and made the dead Bodies appear, whereas the other conjured up only Ghoſts.

Sect. 13. Pyromancy was, according to Polydor? a Divination by Fire, when they ſuppoſed to know ſomething by the means of Fire, for which purpoſe Obſervations were made upon Lightning, or ſome other extraordinary Fire. Inſtances of it are to be read in Livy, and in the Firſt Book of Dionyſius Halicarnaſs. where 'tis related, that the Wiſe of Tarquinius the Ancient, ſeeing a Flame ſurround the Head of Seruivs Tullius, foretold, that he ſhould become King of Rome.

Sect. 14. Acromancy, or the Divination by the Air, conſiſted obſerving Tempeſts, and extraordinary Clouds; as when Pliny relates in his Second Book, that there Rain'd Iron in Lucania, which in his Opinion ſignified, the Defeat of Ceaſſus, by the Parthians. He likewiſe relates in his Firſt Book of the Second Punick War, that their Rained Stones in Picenium, which he takes for a forerunner of the Evils, that Hanibal was bringing to Italy. Thoſe Divines are called in the Hebrew Bible [〈 in non-Latin alphabet 〉] Jidnoni, Diviners by the Clouds; amongſt this ſort may be ranck'd the Capnomancy, which conſiſted in obſerving the motions of the Smoke of Sacrifices

Sect. 15. Hydromancy, or the Divination by Water, aroſe from ſomthing particular, which they fancyed to ſee in the Water. Varro relates upon this occaſion, that a Youth ſaw in the Water, the Image of Mercury, who declared to him, in 150 Verſes, the whole courſe, and all the events of the War againſt Mithridates; St. Auſtin, in the 9th Book of the City of God, ſays that Numa Pompilius, the Second King of the Romans, was the Inventer of that Art, and that by the illuſion of the Demons, he made appear upon the Water, the Images of the Gods, who gave him Laws, for governing his People, with goodneſs and Juſtice.

Sect. 16. Geomancy, or the Divination by the Earth, was made by the Obſervation of the Clefts and Chaſms, of an Earth quake, I could not find any particular Deſcription of it, thô I was never ſo inquiſitive after it; but I ſuppoſe, that to this may be referr'd, what is related by Livy, Decad. 1 Book 7. Sect. 6. concerning Marius Curtius. In the ſame Year (which was according to the Calculation of Calviſius 357 before Chriſt;) either by an Earthquake, or ſome other ſtrange commotion, almoſt one half of the Market of Rome, was ſwallowed up. There was a great Depth, and moſt frightful Chaſm, which could not be fill'd, what trouble ſoever was taken for it, thô People carried Cattle thither continually. The Oracles of the Gods were conſulted, and the Diviners anſwer'd, that the things in which the principal Strength of the Roman People conſiſted, muſt be Conſecrated to them in that very place, if they deſired to eſtabliſh for ever, the Republick of Rome. And as they were troubled to know, what was the thing to be Conſecrated; a warlike Young Man called Martius Curtius derided it, aſſerting, that the chief Strengh of the Roman People, conſiſted in Valour, and an undaunted Courage, to confirm which, he got on Horſeback, and precipitated himſelf into the Abyſs.

Sect. 17. Chiromancy, or Palmiſtry, conſiders the Lines of the Hands, to know the Fortune of Men, whereupon Juvenal ſays in his 6th Satyr.

—Frontemque manumque

Praebebit vati,

His Hand and Head, he'd ſhow to the Divine.

Whence appears, that Phyſiognomy, that is, accordeing to the Etymology of the word, the Knowledgs of Nature; but by uſe, the Obſervation of a Man Shape, muſt be comprehended under this ſort, for this Art foretells things by the Looks, the Features and Lineaments of the Face, by which the Genius and Humour of Men are to be diſcovered.

Sect. 18. Now all theſe things are natural, thô they were abuſed to attain to a ſupernatural knowledge. But Art was made uſe of in other means, which were the works of Mens Hands, that might well be called a Bewitching Pomp; in that ranck was contain'd the Axinomancy, a Witchcraft made with an Axe, Hatchet, or the like Tool. The Lecanomancy another Witchcraft, in which they uſed a Caldr[•]u full of Water, on the bottom of which, they fancyed, that the Demons came to walk. The Catoptromancy, a Witchcraft made with Looking-glaſſes, in which they ſuppoſed that blindfolded Children ſaw what 'twas deſired to be known. The Keskinomancy, in which they uſed a Seive, and a Thouſand other Impertinencies.

CHAP. IV. That all the different ſorts of Witchcraft, that have been in uſe, proceeded from the ſame Original.

Sect. 1. I have hitherto treated of thoſe Arts, that to ſay properly, are Sciencies, ſuppoſed to be acquired ſeveral ways, by the Communication with the Gods, or with the Spirits. Now I ſhall Treat of Magick, which refers to Action. That name is now determin'd to that particular practice, thô it has been given in general to all the other Sciencies, of which I have ſpoken in the foregoing Chapter. If comes from the Grecians, thô it be not a Greek word. 'Tis univerſally believ'd, that it is a Perſian word; now that Tongue had Anciently many things common with the Hebrew, as well in the Stile as in the Etymologie; But in Hebrew [〈 in non-Latin alphabet 〉] Hagah, ſignifies to cenſider, to reflect and [〈 in non-Latin alphabet 〉] Mahgeh, thinking Perſon, one who tells Secrets and Myſteries. I have explain'd what the Magi were in my Commentary upon Daniel, Sect 62, where the matter required it; they, were at firſt honeſt Men, who endeavoured to penetrate into the ſecrets of Nature, by lawfull means, and attained to the performance of things above the common Belief, Nam quod ego apud plurimos lego, Perſarum lingua, magus eſt, qui noſtra ſacerdoss. for as I read, in ſeveral Authors, a Magus in the Perſian Tongue ſignifies a Prieſt in ours. Theſe are the words of Apuleius in his Apology, and Plato calls Magick, [〈 in non-Latin alphabet 〉], the Cure of the Gods, 'and Porphyrie [〈 in non-Latin alphabet 〉] ſays, that Divines and Phyſicians were called by the Perſians, Magi; which title was given to both in the Countrey. Heſychius likewiſe ſays, that a pious Man and well inform'd in the knowledge of Divine things, or a Prieſt is called Magus, [〈 in non-Latin alphabet 〉]; and Cicero de Divinatione, ſapientum & doctorum genus magorum habebatur in Perſis; amongſt the Perſians, the Magi were look'd upon as Wiſe and learned Men.

Sect. 2. 'Tis very probable, that when thoſe Men were got at Court and in great eſteem amongſt the Vulgar, their Art was not ſufficient to keep up their Reputation; then they begun to uſe Craft and Cheats, and even ſome of them, abuſed that Art ſo far, as to joyn Malice to Deception, and not to ſpare either the Goods, or the Blood or ſeveral Perſons; ſo that as on the one ſide, the Pagans extreamly honoured that ſort of People, becauſe of their Wit and parts; ſo they deſpiſed them upon another Account, and had a great hatred for them. Thence proceeded that ſome have Anciently been famous in the Magick Art, as well for the good, as the bad uſe they made of it, as Apollonius of Tyanis, whoſe Life has been written by Philoſtrates, and Elymas, who reſiſted St. Paul, Acts, 13. Verſe 8. And the Wiſemen of Egypt and Babylon, who were called to expound the Dreams of their Kings. Gen. Chap. 4. Verſe 8. And Daniel, Chap. 2. Verſe 4. Even Moſes, Daniel, the Wiſemen of the Eaſt, who ſought the King of the Jews newly born; all thoſe Men were famous for Magick, thô Authors ſpeak variouſly of them, either with or againſt them, there is ſo much difference betwixt the ſame Sciences and the ſame Actions, by the good or bad uſe that is made of them. Nevertheleſs, it was properly that Art, to which we now give the name of Magick. Agrippa of Nettinheim, diſtinguiſhes it in Two ſorts, one of which may be called Natural Magick and the other Artificial; becauſe the firſt having Natural cauſes, produces Natural Effects, but the Second being an invention of Art, Nature has no ſhare in it's Operations. I mean that as it is neceſſary in all Arts and Handicrafts, that Nature ſhould ſupply the matter and power of Action, thô the Workman imploys them this or that way, only by the rules of his Art. It goes even ſo with the Artiſts of whom I ſpeak, and not as which a Husbandman, who can only prepare the Ground, caſt his Seed upon, or plant a Tree upon it, but muſt expect the Harveſt and Fruit from Nature it ſelf, holpen with his Art.

Sect. 3. They believe, ſays Agrippa, that Natural Magick is but the higheſt Degree of power, in Natural Sciences; for which Reaſon they call it the extream and laſt perfection of the knowledge of Nature; ſaying, that it is the active part of Natural Wiſdom, which, by the help of Natural power uſed in proper time, operates wonderful effects, and raiſes Admiration. The Moors and Indians made a ſpecial uſe of that Magick, that is, as much as it was able to produce effects, by the power of Herbs, Stones, and other things of the ſame kind. Moreover, ſays again Agrippa, for that Reaſon, Natural Magick is that, which penetrates the Virtues of all Natural things, and which with a ſubtle diſcerning, having exactly ſearched into their Indurations, and Sympathies, diſcovers ſo far their ſecret powers, that by them it produces wonders, which amaze Humane underſtanding; not ſo much by Art, as Nature, to which, as to its Soveraign Art ſubmits it ſelf, and only lends her the helping Hand. Thus we can by Natural ways produce ripe Fruits before their Seaſon, and even infects, only by ſupplying the want of time, by Natural means unknown to other Men; as it is done, thô in a leſs Degree of perfection, by Gardners, each of whom, ſtrives to be the firſt in getting early Fruits, helping Nature by Art, and ſtill however by the means of Nature her ſelf. The difference only conſiſts in this, that a Magus, who wholly gives up himſelf to his ſtudy, penetrates much farther into the knowledge of the power of Nature, than the Vulgar, and even thoſe learned, who care not to take that trouble upon them. But as all theſe things are done without the particular aſſiſtance and concourſe of God and the Spirits, they concern not the preſent queſtion; however we mention them, that we may learn to diſtinguiſh them from the ſubject in Hand, and all it's dependencies, of which we intend to give a clear and undeniable notion.

Sect. 4. We have hitherto ſeen the Magick of the Pagans, included within the bounds of Nature. Now I deſire the Reader to remember what I have ſaid in my Commentary upon Daniel, Sect. 26. viz. That to the Magick antiently in uſe Mathematicks, Phyſick, and Divinity were ordinarily conjoyned; ſome giving up themſelves to one of thoſe Sciences, and others to another, whence proceeded a difference of Names, betwixt the Students of Magick; ſome of whom were called Mathematicians, and others Phyſicians, or by a more odious name, Poiſoners. The former applyed themſelve chiefly to perform wonderful things; and the others to perpetrate Wickedneſs. Amongſt their Wonders may be counted the Wooden Dove of Architas, that fly'd, and the Statues of Mercury that ſpake; but the imployment of Poiſoners was to annoy Men, their Goods and their Beaſts, by many things commonly unknown. And having learned the Virtues and Properties of them by their Study, they put them, in uſe in ſuch a concealed and imperceptible way, that one could ſcatce belieye what he ſaw effected; and this is, what they really operated. But as to what they boaſted of beſides, or perhaps, imagin'd themſelves capable of; it was, that by the virtues of Simples, and ſome other Drugs mixed together, they could transform Men into Beaſts, Beaſts into Men, Beaſts and Men into other Beaſts and Men, conjure up Ghoſts, or raiſe the Dead out of their Graves, &c.

Sect. 5. Now we muſt ſpeak of Magick meerly Artificial, which may rightly be ſo called, becauſe Nature has no ſhare in it; but that is a work of Art alone, which however preſuppoſes Nature; one may alſo very fitly give the names of Witchcraft, Conjuration, and Inchanting in general, to all the various practiſes that are made of it; for we call Witchcraft whatever is operated by the power of the Devil, with the communication of Men, which is never done, without uſing ſome ſort of Conjuration , and Inchanting. That Art which required of its Profeſſors a particular way of living, always conſiſted in the uſe of ſome certain Signs and Words, that they utter'd or wrote, and in extraordinary Geſtures, in conſideration of which, the Demons were ready at all times to diſcover to them hidden things; and to operate in their behalf, ſupernatural Wonders. This was therefore the opinion of the Heathens, that beſides natural Magick, they believed themſelves capable of producing the moſt wonderful effects by the power of Demons, whom they knew how to make comply, by their Conjurations, to whatever they deſired.

Sect. 6. We muſt carefully obſerve this, becauſe, natural Magick is not commonly accurately diſtinguiſhed from the Artificial, either by the Antients or by the Moderns; and that which belongs to one, is frequently attributed to the other: even thoſe that meddle with it, having committed as many miſtakes as the others. For ſome of them, ſays Agrippa, are come to that heighth of Folly, as to believe, that by the different Concourſe and Aſpects of the Stars, with the interpoſition of time and proportions duely obſerved, they may, in a certain inſtant, acquire a ſenſible Idaea of Celeſtial things, and a Spirit of Life and Underſtanding; which being Interrogated by them, will give them Anſwers, and diſcover 'em hidden things. On the other ſide, they aſcribe to Nature what is above her power, which I cannot better expreſs, than by the very words of Agrippa, who proceeds thus. I deſire you to take notice, that thoſe Magicians, not only rake up into natural things, but even in a manner remove Nature out of her place; which they endeavour to do by Motions, by Numbers, by Geſtures, by Sounds, by Voices, by Congregations, by Lights, by the Inclinations of the Mind, and by Words. Thus it was that the Inhabitants of Pſilli and Marſi conjured Serpents, and put them to flight; thus Orpheus by his ſinging allay'd the Tempeſts, for the ſake of the Argonauts; Thus, as Homer relates, by ſome certain words, the blood of Ʋlyſſes was ſtopp'd. There was a puniſhment ordained by the Law of the 12 Tables, to thoſe that ſhould uſe ſuch ſort of Inchantments againſt Corn.

Sect. 7. It muſt not ſeem ſtrange to us that things ſhould be ſo, in the Pagans time, for Magick conſider'd in general, and in it ſelf, was eſteemed, becauſe of its depth, and honoured as Divine, taking the word in the ſenſe of the Heathens, and as it may be attributed to their Deities, which have been deſ[•]ribed before. Beſides, Magick was reverenced, becauſe of Efficacy and Power, beloved for its ſerviceableneſs in the good uſe of it, but hated and deteſted, by reaſon of its malignity, and the diſturbance it cauſed, when it was abuſed. The ſame Agrippa will tell us, in the words of Porphyry, which was the opinion of the moſt ingenious Heathens upon that ſubject. Porphyry ſays he, treating of Witchcraft, and of the Magick of Divine things, concludes at laſt, that it may render the Souls of Men capable of receiving Spirits and Angels, but he abſolutely denies, that one may approach God by that Art.

CHAP. V. That we ſee ſtill amongſt the preſent Pagans, the ſame Doctrines and Practices.

WE have ſpoken as much as it was neceſſary for our ſubject, of the Doctrines of the Antient Paganiſm, which reigned in the Countries we, inhabit. We have alſo ſpoken of the Nations, who introduced moſt of thoſe Arts and Sciences, of which we treat, It is now fit to conſider the Modern Heathens, to know how far their Sentiments and Practiſes concerning Spirits can reach, without the Light of the Holy Scripture, which never ſhined upon them. It is the more neceſſary to enter into that examination, that we ſhall ſee, withal, the Cuſtoms of very many Nations, arid that the proofs they ſhall furniſh us with, of the uniformity of Opinion, (that which we contend to be amongſt the Heathens) will then be more general and extended, then ſuch as are drawn from the Writings of thoſe we have already ſpoken of, of which Chriſtianity has taken place; ſince they inhabited only a ſmall part of life World, and have given us in their Writings but a ſlender account of the other Heathens. So that all theſe others, the number of which is far more conſiderable, are abſolutely unknown to us.

Sect. 2. Experience teaches us, that we cannot better divide the World, then as into three great Iſlands; one part of which was known to the antient Greeks and Romans, though not perfectly: The ſecond part is come to our knowledge, ſince about two hundred years: The third is yet for the moſt part unknown. The firſt is called for that Reaſon the Antient World, divided into Europe, Aſia, and Africa. But in the North of Europe, which continent is not much greater than one half of the other, there are ſtill many Heathen Inhabitants. In Aſia the Chriſtians are hardly the tenth part of the People, and about the third part of the reſt follow Mahomet; ſo that the greateſt number is ſtill Pagans. The Mahometans take up the North of Africa, and the Heathens poſſeſs the two third parts Eaſtward: The half of the third part is filled with Mahometans, and the other half by imperfect Chriſtians. In the new World, called America, or the Weſt Indies, the Southern part is almoſt as big as Africa; and the Northern, which is not yet fully known, is perhaps as big as Aſia. All that Country is Heathen, ſave a ſmall number of Chriſtians, gone thither from Europe, viz. ſome Spaniards, Portugueſe, Engliſh, French and Dutch, who bring over from time to time ſome Heathens, though very few, to Chriſtianity; at leaſt, the Engliſh are now very earneſt in it. In the mean while; thoſe Europeans may inform us of the State of thoſe Nations, as to what concerns their Belief and Religion, of which they have gotten a great knowledge, by the Commerce they have with them. But as to the Auſtral Country, (which is known only by the Conjectures that we can make upon its Circuit (their being no Inland Sea) 'tis perhaps as big as Europe and Aſia together. Now that great part, having never been enlightned by the Doctrine of our Saviour, muſt be preſumed to be ſtill altogether Heathen.

Sect. 3. But it will perhaps be ſaid, to what purpoſe is all that Narration? I anſwer, that having ſhown the Reader that three parts of the known World, conſider'd as divided into five, are ſtill Pagan, he cannot but infer, that we are not ſufficiently informed of the Cuſtoms and Sentiments of the Heathens concerning Spirits, by the Books of thoſe Nations that ſubſiſt no more, and who never made up the tenth part of the Inhabited World: and therefore we muſt not keep there; but 'tis likewiſe fit to examine the Opinions of thoſe many Nations, who are not yet Chriſtians, whoſe uniformity upon this queſtion, notwithſtanding ſo many other things, in which they differ, and with all the great diſtance of the places they Inhabit, which cuts of all manner of Communication betwixt them; ſo that the greateſt part of the one never heard ſo much as one word of the other: That Uniformity, I ſay, is an evident proof of the good, which the common light of the Underſtanding remained in Man after his Fall, has preſerved in him; and of the evil which the general corruption has brought to the fame. And when we come to the examination of the Sentiments of the Chriſtians, that will help us to diſtinguiſh betwixt thoſe general Truths, and thoſe impure mixtures of Corruption. For theſe Reaſons, I ſhall now ſpeak of the Belief and Practices of the preſent Heathens.

Sect. 4. But I need not to treat largely of it, for an entire Volume would not ſuffice. Neither do I intend to write a Hiſtory, but only to give Inſtances, in order to ſhow what the moſt pare of the Nations known to us, think in this matter. 'Tis not convenient to proceed in this enquiry farther, then it's requiſite to ſhow that all thoſe People agree together, as alſo with the Ancient Nations, thô there is never ſo great a difference in their Language, Country and time. The way is already more than half traced out, by the diligence of Carolinus; who, in his Modern Paganiſ[•], has extracted, out of more than 50 Authors, whatever the Heathens of our time Believe and Practiſe as to Religion, in all Aſia, Africa, and part of Europe. 'Tis pity he has not lived long enough, to inform us of the Opinions of the new World. It would have proved very ſerviceable to me, for it would have ſpared me the trouble of conſulting a great many Writers, whence I have extracted them.

Sect. 5. In the mean while it will not be uſeleſs to obſerve, that all the Authors which Carolinus has follow'd, and which I am likewiſe oblig'd to follow, are Chriſtians; and therefore they have ſet down the Belief and Worſhip of thoſe Heathens, only upon the particular Information they received from the Heathens themſelves, or the things that they ſaw them practiſe, ſo that they cannot afford us ſuch a clear and neat knowledge of what they relate, as is that which may be gathered from the Writings of the Ancient Heathens, who have themſelves, in their own Tongue, treated of their own Affairs. And therefore we cannot relie ſo much upon the deſcriptions of the preſent Heatheniſm, which are made by Chriſtians who undoubtedly have but ſeen or learned part of the Sentiments and Cuſtoms of the People they ſpeak of, and who perhaps, are not diſpoſed to make ſuch a ſimple and natural relation of them, as could be deſired. Now I find that all thoſe Writers are in the fame prejudice, when they tell us, that there are many Nations who adore the Devil himſelf, vexing themſelves with grievous pains, and cruel torments, to be his Martyrs: But the miſtake of thoſe Authors, ſeems to me to diſcover it ſelf, for he that has been quoted before, ſays in the 7th Chap. of his 1ſt. Part, pa. 56. That Trigaltius teſtifies, that moſt of the Chineſe interrogated the Devil, or Familiar Spirits, as they call'd a them, of which there are many amongſt them, and that they eſteem it rather a Divine, than a Diabolical operation. I believe that 'tis the ſame with all the other Nations, woh are accuſed directly to adore the Devil, and am perſwaded, that if the thing were ſtrictly examined, it would be found, that they have not ſo much as a Notion of what we underſtand by the word Devil.

Sect. 6. For 'tis eaſie to conceive that thoſe that have not the ſame knowledge and ſentiments of God with us, cannot alſo have the ſame Ideas of the Devil, that the Chriſtians have, ſince he, that knows not God after the manner of the Chriſtians, cannot alſo know the Devil; and that is impoſſible that any rational Creature ſhould know the Devil as he is, and adore him. For as to what is ſaid by the Apoſtle, concerning the Heathens, that they offer their ſacrifices to the Devils, 1 Cor. 10.20. 'Tis not expreſly ſaid to the Devil, as to the Chief of the wicked Angels, no more then in St. Matth. 25.41. But to him, as the Chief of the Demons, of which we have formerly ſpoken. And 'tis obſervable, that the Greek word uſed by St. Paul, is not that of Devils but Demons, which is the name the Heathens gave to a ſort of inferior Gods, as has been already ſaid. After that Obſervation, let us ſee what conformity may be found, betwixt the ſentiments of the Ancient Pagans, and that of the Modern Heathen, as to Spirits; we ſhall begin with Europe, thence proceed to Aſia, and Africa, and at laſt, go over into America.

CHAP. VI. That this Conformity muſt be ſought, 1ſt, in the remains of Paganiſm in Europe.

Sect. 1. IT has been already ſaid, that there are ſome Pagans in the extremity of Europe, eſpecially in the Northern parts, but they are ſo brutiſh and wild, that it is eaſier to ſee what they do, than to conceive or gueſs what they believe. They are Laplanders and Finlanders, eſpecially thoſe Swediſh Dominion, with whom we are beſt acquainted, by a description drawn from the beſt Authors, which Scheffer has made in his Swediſh Lapland; and therefore I ſhall declare as much as I judge convenient for my deſign; Firſt, what he ſays of theſe, and afterwards what is added of the others; yet without giving credit to whatever is written, of which I ſcarce believe one halfe to be true. This however, is certain, that thoſe People, tho' under the Dominion of Chriſtian Princes, viz. thoſe of Swedeland, Denmark, and Muſcovy, are as fond of their Pagan Superſtition, and continue as zealouſly, tho' ſecretly, their antient practiſes, as they have little knowledge of Chriſtianity, and inclination to embrace our Faith. In the mean while, Scheffer has made of late ſuch an accurate deſcription of Lapland, and upon ſuch certain information, that one may, methinks, ſurely relye upon what he ſays; and as he frequently intermixes in his Narrations, other Laplanders and Finlanders, it may be probably inferr'd that he eſteems them all very near alike in Belief and Worſhip: which may be confirm'd by this reaſon, that what other Writers ſay of thoſe other Nations, is pretty agreeable with what Scheffer relates of Swediſh Lapland. And therefore I ſhall follow him only, tho' I ought not to ſay him only, ſince his Book contains whatever the others had written before him. Let us then Firſt [•]ee, which are the ſentiments of thoſe Pagans, and afterwards we ſhall ſpeak of their Magick.

Sect. 2. The objects of their Worſhip are divided into three ſorts, as into ſo many degrees: the moſt ſublime are Thor, or Thordoen, which is properly the Thunder; Storjunkare or Stourra-paſſe, which ſignifie Holy and Great; and Baiwe, that is the Sun. The firſt has alſo the name of Tiermes, which in the Laplandiſh Language, is as much as the noiſe of the Thunder, becauſe that God is believed to be the Maſter of Thunder, and ſeems therefore to be their Jupiter. He is alſo named Aijeke, that is, Great Father. The Laplanders aſcribe co him an abſolute Power over the Life and Death of Men, over their Health and Diſeaſes, and over the wicked Demons, who live on the top of the Rocks, Mountains and Lakes. They believe that he reſtrains thoſe Demons, when they vex Men too much; that he chaſtiſes them, that he ſometimes Thunder-ſtrikes 'em, and puts 'em to death, eſteeming it to be the chief employment of the Thunder, as the eminent Latins imagin'd that Jupiter caſt his Thunderbolt upon the wicked, and all other Criminals; for that purpoſe they give him a Bow, which they imagin'd to be the Iris or Rainbow, that he might dart his Arrows, wound and kill all the wicked Demons. They call in their Tongue the Iris, Aijeke dauge, the great Fathers Bow, that is, the Bow of the Good and Beneficent God, who preſerves them as his Children, and defends them againſt the Inſults of thoſe wicked Demons. They imagine that God has likewiſe a Hammer, which they call Aijewetchera, with which he ſtrikes on the Neck of the Demons, and breaks their Head. Storjunkare, or Stourra-paſſe, which ſignifies the Governor of the Country, is amongſt them as the Great Pan or as Diana, having the Country and Woods under his directions; Fiſhes and Birds are alſo at his diſpoſal, and all Anima[•]s and w[•]ld Beaſts, acknowledge his Empire, 'tis by him [〈◊〉] they are happy in hunting, and without his leave they cannot catch any thing. True it is, that Aijeke or Tiermes governs Gods, Demons, and Men; but Storjunkare, in quality of Vicar of that God has the conduct of all thoſe other things. Barwe that ſignifies the Sun, as Paiwe does the Day, is adored by them for the good he does to the Earth, but they particularly venetrate him in Summer time, becauſe they always ſee him, that he has reſtored them his Light, diſſipated their Darkneſs, brought Heat and expel'd Cold.

Sect. 3. The Manes of the Romans, mentioned before Chap. 2. Sect. 15. Are among the Laplanders Inferior Gods, which they call Sitte. They erect no Figures to their Honour, and content themſelves with offering Sarcifices to them; we find in no writing, what ſentiments they have of the power of thoſe Sitte, nor for what reaſon, they make them Offerings. The laſt ſort of thoſe Inferiour Gods, are the Juhles, or Inhlaforket, that are a Vagabond Crowd, whom they believe to wander in the Air, and through Foreſts and Mountains. But I find alſo, no where what good or hurt thoſe Spirits, may, in their Opinion procure to Men, only they believe them Inferior to the Sitte; however, they pay them alſo ſome Worſhip, behind their Cottage, at a Bow ſhot diſtance, which Worſhip ends in a ſuperſtitious Sacrifice. They conſecrate to them neither Images nor Statues, no more then to the Manes; they have likewiſe no Image of Bawe, or the Sun, either becauſe he is viſible himſelf, or becauſe the moſt ſecret Science of their Myſteries accounts him but one God, with Tiermes. There is but Ayeke and Storjunkar, who have Statues erected to their Honour, thoſe of Aijeke are of Wood, and thoſe of Storjunkare of Stone.

Sect. 4. 'Tis upon thoſe Opinions that their Divinations and Witchcraft are grounded, and hereupon I can't but make this obſervation, that by reading Scheffer, and comparing what he fays of his own, with what he has collected from other Authors, it may eaſily be perceived, that the Witchcraft of the Northern Nations extends not ſo far as is commonly reported. But then we muſt credit what Scheffer aſſures us from his own experience, in the following words, Chap. 12. Tho the preſent Laplanders do not frequently nor publickly exerciſe Magick, their Anceſtors having been more addicted to thoſe ſuperſtitions, of which moſt of the modern Laplanders are free, and thô the Country be purified of that ſort of Witchcraft, ever ſince the King of Sweden has forbidden, under grievous pains, to uſe Inchantments: yet there are ſtill a great number amongſt them, who make it their whole ſtudy and employment. The cauſe of it is, that every one of the Laplanders is perſwaded, that Magick is indiſpenſably neceſſary to him, that he may avoid the ſnares and inſults of his Enemies. To this he adds, That they kept Schools, in which Children are taught that Art, and that Parents are often their Tutors in it. That they exerciſe them in it, required their aſſiſtance, and are preſent at the performance of thoſe deteſtable practices. But what is yet more ſtrange, is, what this Author farther relates, That the Fathers bequeath, as an Inheritance to their Children, the, wicked Spirits that were in their Service, that by their help they may overcome the Demons of other Families, their Enemies.

Sect. 5. What they pretend to effect, by means of their Gods and Spirits, is to diſcover ſome things by Divination, and to operate ſome others by Witchcraft; for Divination, they make uſe of a Kannus, which is like a Drum, and muſt be made of a particular Wood, and rather of Birch-tree than any other. There is a Skin, or Membrane, extended upon the Body of that Drum, wherein the Laplanders draw ſeveral Figures with a red colour made of the Bark of Alder-tree, bruiſed and boyl'd; they beat it with an Inſtrument like a Hammer, 6 Inches long but not bigger then the little Finger, not ſo much to make a noiſe, as to cauſe a bundel of Braſs Rings, that lies upon it, to move, when that bundle begins to leap up they obſerve the parts and Figures towards which it moves, and Divine by the Scituation, Motion, and reſt of the bundle, on the place which ſignifies the deſign they have form'd. The manner of this enquiry is not always the ſame, for they make uſe of ſeveral, different from one another, by thoſe means they diſcover, what paſſes in Foreign Countryes, how diſtant ſoever they may be; they know the good or bad ſucceſs of the Affairs they have undertaken, they cure Diſeaſes, they find out what Sacrifices and Victims are moſt pleaſant to the Gods of the Land. Theſe that deſire to know the State of their Friends or Enemies, living a Thouſand Miles from that place, have but to go to a Laplander, who diſcovers it this way. He caſts himſelf upon the Ground, and becomes tike a Dead Man, and his Face altogether livid. He remains in that ſtate an hour or two, according as the Country, whence he will get News, is more or leſs diſtant, and when he awakes, he tells whatever paſſes in that Country, eſpecially as to what is enquired after. There are yet ſome other particulars, as to that way of Divining, gather'd from ſeveral Authors, but it would be too long, and even unſerviceable, to relate them.

Sect. 6. They have yet other ſorts of Witchcraft The Firſt is, a Twiſted Cord with ſeveral knots, which they uſe to raiſe Winds on the Sea, ſo they do, as it were, ſell the Winds, and profer them to Merchants, that are detain'd on their Coaſts, by Tempeſts and contrary Winds, having agreed upon the price, and receiv'd it, they give him a ſtring with three Magical Knots, on which lies this Condition, that as ſoon as they have untyed the Firſt, there riſes a freſh and pleaſant Gale; when they have looſed the Second, the Wind grows ſtronger, but when they have unty'd the Third, there ariſes ſuch a Tempeſtuous Storm, that they are no longer able to govern their Ship. This ſort of Trade is uſed, eſpecially in Finmarke, amongſt the Daniſh Laplanders, becauſe the Neighborhood of the Sea afford them more occaſions of it, then any where elſe, But the account that Scheffer gives of their other ſorts of Witchcraft, ſhows that he himſelf gives little credit to it, They have little Magical Darts made of Lead, very ſhort, being no longer than ones Finger, they dart them to the remoteſt place againſt their Enemies, of whom they deſire to avenge themſelves; and by that Witchcraft, they ſend upon them ſuch dangerous Diſeaſes, with ſuch ſharp pains, that for the violence of them, they often Die within three Days. Thy have alſo a kind of Flyes call'd Gans, which they let out of their Ganeske, that is a Leaden Purſe: And Daily ſend ſome of them to annoy and vex their Enemies. But we have not a perfect knowledge of whatever they practiſe on theſe occaſions. There are alſo ſome Laplanders, who for this purpoſe, make uſe of a Tyre, which is a round Ball, as big as a Walnut; it has a particular ſhape, as is deſcribed in Scheffer's relation, and it has alſo ſome motion. They ſell this Tyre, and the buyer may ſend it upon whomſoever he pleaſes, he ſhall be moſt cruelly tormented with it.

Sect 7, But enough of the Laplanders, let's now ſpeak of other Nations. Litgau ſays, that the Wild-Iriſh adore the Moon, as well for their own preſervation, as for that of their Flocks, and that they direct to her this Prayer amongſt others, Leave us as Healthfull, as thou finds us. Whence I infer, that they hold ſomething of the Ancient Paganiſm, that aſcribes a Divine Virtue to the Influence of the Stars, thô it ſeems by this form of Prayer, that they attribute not to them, a full and Sovereign power, in the Adminiſtration of the World.

Sect. 8. As for the remains of Paganiſm amongſt the Samagites, a People ſcituated betwixt Lithuania and Livonia, we are taught, that they much Worship the Sun and Moon, the Fire, the Thunder, the Groves, and Trees exceedingly high; which ſhows that they go farther than the wild Iriſh, and believe that there are Demons in the Air, and upon Earth, that reſide in all thoſe objects. But it may be ſeen in Olaus Magnus, what account they themſelves make of the Gods of Thunder, and of the Spirits in the Air. For ſays he, they not only pretend to give ſuccors to their Gods in their quarrels they have with their Enemies, endeavouring to imitate the Thunder with the beating of Hammers, but are not afraid even of Fighting againſt them with Arrows and other Arms, they, ſhoot in the Air. There are alſo places in Lithuania, where the Inhabitants adore a, Domeſtick God, called Dinstipan, that is, The Director of the ſmoke or Chimneys.

Sect. 2. The Tartars Keremiſſes, a People of Eaſtern Moſcovy, believe according to Olearius, that there are malitious Spirits, who may at pleaſure, cauſe ſeveral diſturbances and vexations to Men in this Life; for as to the future, they have no notion of it. To prevent thoſe pains, or turn off thoſe Spirits, they offer Sacrifices to them, near Rivers, they likewiſe adore the Sun and Moon, becauſe they perceive much good is done to the Earth, by their Operations. But we find nothing conſiderable left in writing, as to their way of exerciſing Magick.

Sect. 10. The Iſlanders have more relation to the Laplanders and Fuilanders, the greateſt knowledge we have of them, comes to us from the writings of Blefkenius, they alſo believe Domeſtick Spirits, who wake them in the Night, to go a Fiſhing, being perſwaded, that if one ſhould go thither without the Advertiſement of theſe Spirits, he could not make a happy Fiſhing. The ſame Ditmarus Blefkenius, ſailing from that Countrey to Portugal in 1633, received from one Jonas a Handkerchief, with three Knots, to be looſed at Sea, in caſe he wanted Wind. They uſe to make theſe Knots, ſoftly muttering ſome words, Beſides that they boaſt, that from the place where they ſtand upon the ground, they may cauſe Veſſels at Sea, to ſtop or to Sail on. But I ſhall yet keep by me for ſome time that Handkerchief and it's Knots, to try hereafter, how they may be unty'd; I ſhall alſo leave thoſe Veſſels at Sea, untill I examine what may ſtop or promote their Voyage. So that having nothing more to do with Europe, we ſhall go over to Aſia.

CHAP. VII. That the ſame Sentiments are to be found amongſt moſt of the Nations of Aſia.

Sect. 1. THE Inhabitants of Aſia, as far as that Continent is known to us, are not ſo dull as the Northern Europeans. The Chineſe, Japanders, Sianeſe, Peguans, thoſe Indians that are known from ancient times, and thoſe from the Weſt of Bengala, ſurpaſs all the reſt in civility and ingenuity; but the Chineſe carry it before all other Nations. Let us allow them to explain their own Sentiments, and give us an account of their practiſes. We ſhall hear them unanimouſly grant, that to ſpeak properly, there is but one Divine Being, whoſe virtue extends every where. However, when they came to conſider the various objects of the Divine Adminiſtration, and his different effects. they divided the Government of the World, betwixt two Principal, and many Inferior Gods, as the Ancient Heathens, of whom we have ſpoken.

Sect. 2. Thus the Japanders have intruſted Chaca and Amida with the ſupream adminiſtration of all things, and Tanconida, Benjamonda, Homocanda Zoiola, Pipi and Jiſus, with the particular directions of the Heavens, whither the laſt leads the Souls of the deceaſed. The principle Sect amongſt the Chineſe, is that which follows the Sentiments of Conr futius, who is eſteemed a great Saint amongſt them. That Sect, ſays Carobius, in the words of Trigaltius, acknowledges and adores one only God, believing that he governs and keeps all things here below. They alſo venerate the Spirits, but much leſs than that Deity; neither do they aſcribe to them ſo great a Power. All theſe People imagine a graduation from the Great Gods to the Inferior Gods, and from them to the Spirits; for theſe pretend that the Soveraign God, has ſet over the Heavens Laocon, that is, the Miniſter of the Great God, and upon the Inferior World Canſai, who has under him three Spirits, Tanduam, Teiquam, and Tſuiquam: the firſt of whom has the direction of the Air; the ſecond of the Earth, and the third of the Sea. Amongſt the inferior Gods, who are very numerous, they reckon the Inventors of Arts, eſpecially Sichia, Quanina, and Neoma, a God and two Goddeſſes. Amongſt the Tartars, thoſe of Sarmacande, who border on the Empire of the Great Mogul, are Mahometans. But amongſt the others, particularly thoſe of Niuche, on whom the Empire of Chinais now depending. The Deity is likewiſe divided into two; the one is the God of Heaven, and the other of the Earth; but they make the condition of the firſt, ſo high and ſublime, that it may be eaſily perceived, they acknowledge but one God indeed.

Sect. 3. The Peguans believe a Supream Deity, called Duma, who is Good, but admit alſo of a 2d, who is Bad, and for that reaſon is accounted to be the Devil by the Chriſtians. They eſteem beſides, that there are a great number of Gods, each of whom has his particular Office; the Chief are Carco vitas, the moſt ancient of all, on whom the other depend, Oiſnna, the mover of all things, Apalita, the Leader of the Pilgrims, Fotoco their Interceſſor by Duma, who eſpecially prays for the Souls of the deceaſed, that are condemn'd to the darkneſs or the Gulf, in the Houſe of Smoak. The Siamois acknowledge one God, who inhabits the Heavens, with many other Gods inferior to him, amongſt whom they place the deceaſed, who have been their Lawgivers.

Sect. 4. Amongſt the Inhabitants of Java, in which Iſland is ſituated the City of Batavia, belonging to the Dutch Eaſt-India Company; ſome believe the Tranſmigration of Souls. The Cingalois in the Iſle of Ceilon worſhip four Gods, betwixt whom they believe the Goverment of the World to be divided; and withal, venerate the Souls of the deceaſed, whoſe Lives have been virtuous; ſo that both the one and the other, believe the exiſtence of Demons. But thoſe of the Javanois may be good or bad, whereas thoſe of the Cingalois can be but good.

Sect. 5. Thoſe that inhabit the North of the Cape Comorin, and reach to the Dominions of the Great Mogul, tho' they be much divided in their Sentiments; yet agree in this point, that there is a Supream Deity, called either Viſtenau or Eſuara, who, however Governs the world only by the Miniſtry of inferior Gods, of whom Brama, who is the Creator and Director of all things, is the Chief. Some ſay, that all theſe three depend upon Tſechti, as upon the only Sovereign God. But after all, the difference is not ſo much in the thing as in the name. They all believe that Brama gives to Indre or Deuendre a Supream Authority, over 8 principal Directors of the Superior World, who they place higher than the Earth, and nevertheleſs under Bramalocon, which is the abode of Brama. Of theſe eight, ſeven receive the Souls of the dying, who have led a good Life, and the eighth receives that of the Damned. They likewiſe believe that thoſe Gods have been begotten and married after the manner of Men; that they have ſometimes appeared upon Earthy, in a bodily ſhape, and that Viſtenau himſelf has been ſeen under more than ten Forms as Rogerius relates to have learned it from the mouth of a Bramine.

Sect. 6. Going farther Northward into the Kingdoms of Guſuratte or Cambaie, Decan and Bengale, ſubject to the Great Mogul, you will find above fourſcore Sects, amongſt which there are four Principal, whereof one called Chevravac, hardly believes the exiſtence of one God: However taken together, they all confeſs that there is one, who preſides over all the reſt, and on whom they all depend. Even that Sect, that will ſcarce believe the Exiſtence of Gods worſhip. Tiel Tenquer, who is eſteemed a general Saint, ſhewing thereby that it is eaſier to forſake God with the Mouth, than with the Heart. The Sect named Samaraet conſtituted, under Permiseer their Soveraign▪ God, three other Gods, each of whom has a ſhare in the Government of the World. They ſay that Brama has power over all the Souls, and diſtributes them to Men and Beaſts, as he pleaſes; that Baffiuna teaches Men the Commandments of Permiſeer, and provides with all things in this life, thoſe that are obedient to him; and that Mais calls to Judgment before Permiſeer, the Souls ſeparated from the Bodies, who ſends them according to their deſerts, into the Bodies of Men or Beaſts, to be afterwards with them purified of their Fits in a certain purging Fire. The Gentives in the Kingdom of Goleonda, believe alſo one only God, who has been from all Eternity; but in proceſs of time, has aſſociated himſelf to ſome inferior Gods, choſen from amongſt Men; which notion is agreeable with the Semidii Indigetes, or Heros of the Ancient Romans.

Sect. 7. Thoſe Ancient Perſians who have remained in their Religion, ſince Mahometiſm has ſetled in their Country, deſerve to be taken notice of. Some remained in Perſia, and live for the moſt part at Iſpuhum, the Capital of that Empire. Others have retired into the Indies, eſpecially into the Kingdom of Guſuratte, where they are in great numbers. Here you have the belief of the people in the very words of Carolinus, extracted from de Laat, Varenius, and Tuiſt, They believe that there is one God preſent every where, who Governs all things a[•] pleaſure, without needing the aſſiſtance of any one; tho' in the mean time he has ſeven Miniſters by him, almoſt of the ſame Dignity with himſelf, who have each their particular Office, of which they are accountable to him. The 1ſt. is Hamalda, the Governour of Men. The 2d. is Baman, who has inſpection over the Beaſts, and the Creatures of the Sea. The 3d. is Ardi Beſt, who preſerves Fire, and hinders it from going out. The 4th. is Sariuard, on whom Metals and Minerals depend. The 5th, is Eſpendaar, who takes care leſt the Earth ſhould be fill'd with filthineſs, and grow wild; The 6th. is Arendaar, who has the direction of the Waters, and who takes care that they be not ſoiled with naſtineſs: The laſt is Amadaat, who has the inſpection of the Trees and Fruits of the Earth, and of Herbs. All theſe Gods are only Inſpectors and Directors; it being not in their power to inflict death upon any thing, or to give it a new Life, for they are ſolely eſtabliſhed to give an account to the Sovereign God, and to inform againſt thoſe that have ill uſed, corrupted, or violated the things, that are under their keeping:

Sect. 8. Beſides thoſe 7 Miniſters, there are yet 26, of an inferior Order, each of which has his particular diſtrict. Sorach is the firſt, whoſe Office it quickly to bring the Souls ſeparated from the Bodies before their Judges, viz. Mees, Reſna and Saros. The 4th. is Beram Carraſedaats, who directs War at his pleaſure. The 5th is the Sun. The 6th, is Anoa, who has dominion over the Waters. The 7th. is Ader, who is eſtabliſhed over Fire. The 8th is Maho, who governs the Moon. The 9th. is Tiera, that is the Rains, 10th. Gos governs and preſerves Cattle. 11. Tavardi takes care of the S[•]uls who are in Heaven. 12th. Aram brings Joy to t[•]e World, and baniſhes Pains and Sorrows from thence. 13th. Goada rules the Winds, tho' he be not the Wind himſelf. 14th. Dien gives to Nations information and underſtanding of the Laws, and inclination to keep them. 15. Apperſone affords Riches. 16th. Aſtaat gives Ʋnderſtanding and Memory. 17 th. Aſſamaan has the inſpection of Wares. 10. Gimninaat, has the conduct of the Earth. 19. Mariſipant is the God of Goodneſs, which he communicates to thoſe that have recourſe to him. 20. Armira is the director of Money. 21. Hoem is the Author of the conception of Women, and gives life to their Fruit. 22, 23. Dimnia and Baſe are eſtabliſhed to ſuccor thoſe that ſtand in need of them. The three laſt, Befadeer, Defemeer and Defyn, ſtand by God to ſerve him, and are always ready to perform his Orders. Theſe are the Names of thoſe 26 Miniſters, whom the Country men of Perſia honour with the Title of Geſtio, or Saint, and whom they believe to have Authority and Power all the things that are under their direction: For which reason they alſo adore them, truſting that they will be their Interceſſors to God, and obtain from him whatever ſhall be neceſſary for their good.

Sect. 9. Having thus ſufficiently ſpoken, as to the Gods, we'll now treat of the Spirits, tho' we find but little information upon this point in Authors, ſaving in what concerns China, and the Eaſt-Indies, on this ſide the River Ganges. I only find mention made, that the Japanders, in a place not farr from Oſacca, venerate a God or Spirit, named Tiedebaie, leſt he ſhould hurt them, and that another God called Goquis, frequently appears to them in a humane Shape. In the Town of Micao. They worſhip in a Statue of a frightful Figure, another Spirit, to whom the Chriſtians give the name of King of the Devils. There is no Pagod in all Japan, ſaith Carolinus, which is ſo frequented, nor enriched with ſo great Preſence, becauſe thereby they think to redeem their ſins.

Sect. 10. Martinius, Kircher, and Trigaltius, three Jeſuits, have written large Hiſtories of China, but very little inſiſted upon this matter: However, conſidering what they obſerve of the Worſhip of that People, it may be concluded that they believe the exiſtence of Spirits, as we ſhall ſhow hereafter. The Siameſe likewiſe venerate ſome wicked Gods, though againſt the ſentiment of many of their Doctors, under pretence of charging thoſe bad Spirits of ſuch evils, of which they will not make God the Author. It is ſaid of the ſame Nation, that they give two Spirits to every Man, one of which makes them to be good, and the other evil.

Sect. 11. But the greateſt knowledge we have of the Opinions of thoſe Countries comes from the Coaſt of Choromandel. Carolinus, who has gatherd what Rogerius ſays of it in many places, ſays, That they believe good and bad Spirits, that is, Angels and Devels; They name the Angels Deuetas, and the Devils Ratſiaſias: They hold that both were begotten by Men; and that their common Father was Caſſiopa, the firſt Bramaine, or Prieſt and Legiſlator; The Mother of the Deuetas was Diti, and that of the Ratſiaſias was Aditi; both Wives of Caſſiopa.

Sect. 12. There are two ſorts of Deuetas; For ſuch Men as go after their Deceaſe into the Happineſs of the Worlds under the Sun, and above the Earth, are alſo called Deuetas, but thoſe places are not for them an eternal abode, ſince after the ſucceſſion of ſome Ages, they muſt come back into the World, and be Born again. As to the other Deuetas, who are in great numbers, they never depart from their Abode. The Sun, Moon and Stars are in that number, they aſcribe unto them both Soul and Life.

Sect. 13. The Ratſiaſias are alſo of two ſorts, ſome of them are Wicked Men, who are condemn'd for their Sins to wander in the World, and to ſuffer Hunger and Thirſt, which they cannot ſatisfie but by the Alms that Men hand them: Wherefore they often appear in a human ſhape, to beg ſomething from them, but they have no power to hurt them. Beſides theſe, there is another ſort of Devils, or Ratſiaſias, properly ſo called, becauſe they are the Children of Aditi, and are very Malitious. They have power to moleſt Men, and even to cauſe much trouble and vexation to the Angels, or Deuetas. They may walk every where, except ſave in the abode of Brama, and in the Heavens. They are deſcribed with huge, frightful, and ſtinking Bodies, they are ſaid to be Male and Female, to procreate Children, and to be ſubject to Death.

Sect. 14. There's enough concerning the Demons of the Pagans of Aſia; but as moſt of thoſe Nations are Pythagoreans, and believe the Metempſychoſis, they alſo ſupply us with Heroes: For, (ſays Baldaeius, in his Book of the Idolatry of the Eaſt Indies) the Modern Heathens believe that Man is happier in this Life than the Beaſts, by reaſon that he has a Body, by which the Soul may exert her Operation; but they agree not that a Man is more noble than a Beast; nor that he has a Soul more excellent than it has. And when they are ask'd, why Beaſts reaſon not, they anſwer, becauſe they have not Bodies capable of exerting the qualities of a Soul, as a Dumb Man who wants a proper Organ to utter Words, and may be nevertheleſs very Wiſe; or as ſome People, who have a great deal of Knowledge and Learning, but have no more readineſ[•] to expreſs themſelves than Children who cannot do it. He that ſhall Read this will be leſs surprised at what follows.

Sect. 15. Nothing certain can be ſaid of the Japanders, becauſe the Jeſuits, who relate their Opinions, agree not together. It appears however, that there are amongſt that People three ſorts of Opinions concerning human Souls, and their Eſſence. The firſt is, That the Soul of Man differs not from that of Beaſts. The ſecond, That Men have a Soul of another Nature than that of Beaſts, but ſtill Mortal. The third, That the Soul is Immortal. They likewiſe believe the Metempſychoſis, and that the Soul going out of the Body is determined to enter into another Body, either of Man or Beaſt, by the conjunction that is then made of the Sun and Moon with other Stars.

Sect. 16. The Chineſe are likewiſe Pythagoreans, Martinius teſtifies it very plainly, as to one of their Sects, in theſe Words. Chiquiao is a Sect, which our People eſteem to be the firſt introduced in China, after the Birth of our Saviour. They believe the exchanges of Souls inwardly and outwardly. They Honour Images, and imagine that the Soul after Death paſſes in puniſhment of her Sins from one body into another; for which reaſon they abſtain from what ever has had life. That Narration is confirmed by Trigaltius, who ſays, That the Parents are not afraid of killing their Children to be diſcharged of them, when they are incumbred with too many, aſſerting, that by that means they procure them a better Condition; ſince inſtead of Poverty, they afford them by Death the occaſion of going into other Bodies, and being Born again in the Houſe of Richer People, where they will live more at eaſe. The Peguans ſeem to have the ſame Sentiment by the Relation Piuto, when by the Tomb of their Rolym, or High-Prieſt, they let looſe a great many Birds and Fiſhes, which they kept Priſoners, believing them to be as many human Souls, who will keep company to their Rolym in his way to the other World.

Beſides we read in Corolinus, out of Artus, in his Speculum Mundi, That the Wiſe Men of China have invented three places for thoſe that depart this Life. Nachac is a place of Torment; Schuum one of Delights, ſuch as the Paradiſe of Mahomet; and Miba, or Nibam, ſignifies an entire, privation of being, or a full Deſtruction of Body and Soul. All the Souls have their abode in the two firſt places, or depart from thence, to go to and fro through the World, and often paſs from one Body into another by new Birth, until they deſerve. to enter into the Nibam, that is, to be annihilated. Le Blanc ſpeaks of it ſomewhat differently, in a Relation extracted from a Franciſcan Monk. He ſays, That the Chineſe believe that Men become Gods at laſt, after they have paſſed through the Bodies of ſeveral Beaſts, Birds, and Fiſhes; and that they imagine that the Souls, after the courſe of many Ages, having been well purified in ſome proper places, and returned ſeveral times into new Worlds, are at last introduced into Paradiſe, caſt down to Hell, or reduced to nothing.

Sect. 18. As to the Opinion of the Siameſe in this point, we muſt learn it from the Relation of the Jeſuits in their Journey to Siam, in the years 1685. and 1686. becauſe that Book is the neweſt and much credited. Thus then writes Tachard, p, 297, 298. Edit. Amſteled. Metempſychoſis is one of the Fundamental Points of their Religion, ſo that the Life of Man paſſes in continual Tranſmigrations, untill he be ſanctified, and deſerves to be God. They admit of Spirits, but ſuch as are nothing elſe than Souls, who always inform ſome Bodies, until they have attained to Holineſs or Deity: Angels are Corporeal, and of different Sexes, and conſequently may beget Sons and Daughters. Thoſe Angels are never Sanctified nor Deified: but to them only belongs to watch over the Government of the World, and the preſervation of Men. They diſtribute them into ſeven Orders, or Hierarchies; ſome of which are more perfect and noble than the others; all which they place in as many different Heavens. Each part of the World has one of thoſe Intelligences to preſide over what is done there. They likewiſe impart them to Stars, to the Earth, to Cities, Mountains and Foreſts, and even to the Winds and Rain. And becauſe they are perſwaded, that thoſe Angels examine the conduct of Men, and are witneſſes of all their actions, to reward thoſe that are commendable, by vertue of the merits of their God; It is therefore to thoſe Intelligences and not to their God, that they uſe to apply themſelves in their neceſſities and miſeries, and to thank them for the favours they ſuppoſe to have received from them.

Sect. 19. They acknowledge no other Demons but the Souls of the wicked, who making their eſcape out of the Hell, in which they were detained; wander through the World a certain time, and do as much hurt to Men as they can. Amongſt thoſe unhappy Spirits, they rank untimely Births, Women dying in Childbed, thoſe that are killed in a Duel, or guilty of ſome crime of that nature.

Sect. 20. The Heathens of Java believe likewiſe Metempſychoſis, as well as thoſe of Sumatra, the Malabars, and the Inhabitants of the Coaſt of Cormandel. All the Benjanes in the hither Eaſt-Indies, agree upon no Article of Religion, better than upon this. Moſt of the Bramines, that are not engaged in any of theſe two Sects Schaaruakka and Paſenda, admit the immortality of human Souls, and ſay that there are ſome, who being ſeparated from the Bodies become Devils, becauſe of their ſins; and that the time of their firſt puniſhment being finiſhed, they muſt wander in the Air, and there induce an intolerable Hunger, it being impoſſible for them to draw ſo much as the Leaf of an Herb, or to ſupply their wants with any other thing, beſides what Men beſtow upon them in Charity. I had mention'd that Opinion, ſpeaking of the Ratſiaſias.

Sect. 21. In a word, when we gather all the Obſervations made in this Chapter, and before it, to diſcover the Opinions of the Heathens; we find that, tho' all their Superſtitions be grounded upon very different Cauſes; yet they all tend in the main to the ſame ſcope, that is, to worſhip one ſole Object, as the Supream Deity, and yet to aſſociate Spirits to him. I cannot better expreſs that Thought, than by the very words of Carolinus, which, are as a re-capitulation of what has hitherto been ſaid. Some eſteem, ſays he, that the Souls are mortal, others eſteem them immortal; ſome eſtabliſh rhe tranſmigration of Souls, others are not of that Opinion: and how much differ thoſe that aſſert the Metempſychoſis between themſelves; ſome, as thoſe of Java believe, that the Soul goes into the firſt Body ſhe meets with; others believe that ſhe is ſent into ſuch or ſuch Body, according as ſhe has merited by the good or evil ſhe has done, which is the Opinion of the Banjanes. Some affirm, that the Souls change their abode but once, others three times, and others teach a vaſt number of Tranſmigrations; others make them paſs only into Men, who muſt alſo be ſtrangers; others again ſend them into Man and Beaſts; but others at laſt make them paſs only in the Females of Men and Beaſts; which is the imagination of the Thearauachs; others have yet quite different Opinions. In a word, it may be rightly ſaid upon this ſubject, Many Men many Minds; for there are almoſt as many Opinions as Perſons.

CHAP, VIII. That the Witchcraft practiſed amongst the People, proceeds from the ſame ſource.

Sect. 8. AS the name of Withcraft is given to whatever is ſuppoſed to be done by the help of the Devil; I cannot but judge that many perſons are called Sorcerers and Witches, who perhaps are not ſo, and that this muſt be aſcribed to the ſame prejudice, which I have mentioned before, ſpeaking of the worſhip of Demons. And therefore I intend to examine hereafter, what theſe People really are. It is ſufficient to advertiſe here before hand, that all the Heathens muſt not be taken for Magicians, Sorcerers, and Inchanters; becauſe many Writers have called them by ſuch names, giving them indifferently in their Writings to all the He and She Prieſts, and to all thoſe who diſcharge any Office, Miniſtry, or employment in their Religious Worſhip, and in their Sacrifices. But I deſign to inſert in this preſent Chapter, whatever is known to us of their practices, or of their communications with any of the inferior Gods or Spirits, good or bad.

Sect. 2. The veneration which that People have for the Sun, Moon and Stars, is ſufficient to eſtabliſh the choice of Days amongſt them: whence proceeds wha[•] Pete[•] Vaudenbrook has obſerved, ſpeaking of the Benjanes of Narſinga. That as to happy and unhappy [•]ours they judge of them by the courſe of the Stars, w[••]c[•] [•]he[•] o[•]ſ[•••]e with great nicety. Trigaltius in [〈…〉] Chap. [•]9, ſays, that there is no Su[•] [〈…〉] in China, as that of obſerving the Feaſt and Working days, and that they rule the whole conduct of their Lives, upon the diſpoſition of Time. To that end there are Printed every year two ſorts of Almanacks made in the Emperor's name by his own Aſtrologers, which contributes to ſet off this deluſion for a Truth: there is marked every day what is good to be done, or not to be done, and to what hour muſt be deferr'd, what offers it ſelf in the intervals of the fortunate, or unlucky moments.

Sect. 2. Carolinus has, methinks, made a good Abridgment of what follows in Trigaltius, which therefore I intend to make uſe of. There are other Books, ſays he, beſides thoſe that more particularly treat of this matter, and even, there's a ſort of Teachers, which only ſubſiſt from what they get in preſcribing happy Days and Hours to the Queriſts, thô they have but a ſmall reward for it. They are ſo much bewitcht with thoſe predictions, that they often deferr an importunate Affair, or a long and dangerous Journey, till they have found out a Day or Hour of good Omen. And thô it ſometimes happens, that at that Day or Hour, there falls a great Rain, or a contrary Wind blows, yet for all that, they begin the undertaking or journey in their perfixed time, ſhould they only proceed 4 ſteps, or dig out but a Basket full of Earth from the place where they intend to lay the Foundation of a Houſe. That was alſo the employment of thoſe that were Anciently called Aſtrologers and Mathematicians, of whom we have ſpoken before.

Sect. 4. They are no leſs ſuperſtitiouſly curious, in obſerving the time of the Birth, to foretel the condition of the whole courſe of ones Life. Thoſe calculators of ones Nativity, are the ſame with the Ancient Genethliaci before mentioned, Chap. 3. Sect. 4. There are many other Diviners, who boaſt of foreteling future things by the Obſervation of the Stars, by the inſpection of the Face, by the Dreams, by the poſture of the enquirer, by his manner of ſitting or ſtanding, and this ſort of Men are in great eſteem amongſt the vulgar.

Sect 5. Rogerius gives a larger account of what has been ſaid, concerning the choice of Days, amongſt the Chineſe, which is likewiſe practiſed amongſt other Nations, as eſpecially the Inhabitants of the Coaſt of Coromandel, where they uſe Almanacks, like thoſe of China; and call them Paniangam. That Author ſays, That they are two ſorts; one, that ſhows what muſt be done, and the other, what muſt be laid aſide at every Hour of the Day of the Week, and what ſhall ſucceed or not. For a Specimen of it, he relates the predictions of Sunday, from Hour to Hour. They reckon in that Country 30 Hours, betwixt the Riſing and Setting of the Sun.

1. Good for all Affairs of Council and Reaſoning.
2. Undertaking ſhall proſper.
3. Shall not ſucceed.
4. Who means to get an Advantage, ſhall not get it, but his Enemy.
5. Good for Trading Profitably.
6. Good for Rejoycing and Undertaking whatever concern Merriment and Science.
7. The Courting of Women, ſhall ſucceed at a pleaſure.
8. Trade without gain.
9. As the 6th Hour.
10. No Project happy.
11. Phyſicks and things taken for Pleaſure, will not proſper.
12. Who aſpires after Victory ſhall obtain it.
13. Good for buying Cows and other Beaſts.
14. Good to take a Servant.
15. Bad to enter into a New houſe, or to go a viſiting.
16. Good to lay the Foundation of Houſes, Villages or Towns.
17. Unhappy Journeys.
18. Good to pay Viſits to the Great.
19. Good for Erecting Statues in the Pagodas, to the Honour of the Gods.
20. Unhappy for all ſorts of Undertaking.
21. Nothing to be gotten.
22. Who gives Battle, ſhall looſe the Day.
23. Good to make Friends.
24. Good for Fighting.
25. Good for keeping Council.
26. Unprofitable Trade.
27. Who lies with a Woman ſhall get her with Child.
28. Every Undertaking ſhall ſucceed.
29. Shall not ſucceed.
30. Good for Planting.

The Night is likewiſe diſtributed into ſeveral Hours, as alſo the other Days and Nights of the Week.

Sect. 6. That Superſtition has proceeded ſo far as to have ſtained an Art very commendable in it ſelf, and one of the liberal Arts. For, according to the Relation of Daviti, extracted from Oſorius, the Malabars, who uſe to begin their Year with the Month of September, have recourſe to Superſtitious Obſervations, in Order to mark the Firſt Day and Hour of it. That Day all thoſe that are above the Age of 15, cover their Eyes and Face, that they may ſee nothing, and cauſe themſelves to be brought into the Pagodes of their Idols, where they preſently uncover their Faces, and quickly caſt their Eyes upon the Firſt Object before them. If it happens to be the Statute of ſome Idol, for which they have a particular Veneration, they fancy they ſhall paſs the Year moſt happily.

Sect 7. Thoſe that obſerve the cry of Birds, have a very great relation with the Malabars, and agree with them almoſt in the ſame things; for Carolinus ſays after Rogerins, that they obſerve what ſort of Birds flie near them, and to what part, whence they draw a favourable or ſiniſter Augury. They ſay that when a Aſh-coloured Crow, whereof there are great numbers upon the Coaſt, comes to touch ſome body in flying, it forebodes very ill. viz. that he that has been touched or ſome of his Friends, ſhall Die within 6 Weeks. Linſchoten gives very near the ſame account of the Decanins, and the Inhabitants of Guruſatte, ſaying, that if the Firſt Object they ſee in the Morning is an Aſh-coloured Crow, they will not go out of their Houſe for any thing.

Sect. 8. Daviti ſays after Mendoze, that the Heathens of the Iſlands, called by the Spaniards Philippines, have ſome ſhe Diviners named Holaoi, whom they honour as Prieſts, Who converſe daily with the Demons, (at leaſt in his Opinion,) and that they publickly before all the People, make ſtrange poſtures, and a horrid noiſe, during which, the Spirit of Divination ſeizes upon them, and gives by them anſwer to whatever is asked. The ſame Author adds, that they have a particular ſort of Divination, in which if they meet a Cayman in their way, they return home. Whence appears, that they eſteem that meeting unfortunate.

Sect. 9. Beſides that, all ſorts of preſages are in credit amongſt thoſe Nations, who draw them from whatever offers it ſelf to them. If any body ſneezes before them when they go out, of their Houſe, they preſently ſtep in again, for they eſteem it a very bad Omen. Peter Vandenbroek affirms the ſame of the Inhabitants of Narſinga, and adds, that when they go out in the Morning, if they meet with ſome bad Augury, they return back, or ſtay till a more favourable offers it ſelf. We read in Carolinus, which are according to them, good or bad Signs, which he has tranſcribed out of Tuisk, and Vandenbroek. Here they are. Beſides ſneezing and flight of Birds, there are ſeveral others ill pregages; as an empty Cart, a Dog who has nothing to Eat, a Buffle, an Aſs, a Guilded-he-Goat, an Ape, a loosen'd Hart, a Goldſmith, a Carpenter, a Barber, a Taylor, a Cotton-Merchant, a Farrier, a Weaver, a She-Widow, a Dead body, all People coming from a Burying, before they be waſhed, and having changed their Dreſs. 'Tis alſo an ill Augury to meet with one that carryes Butter, Milk, or brown Sugar, or ſour things, as Apples and Lemmons, or one that carries Fire, and any thing uſed in War. But 'tis a good Omen to meet with an Elephant a Cammel either Loaden or Ʋnloaden, a Horſe better Ʋnloaden than Loaden, a Cow, an Ox, a Buff Loaden with Water, for Ʋnloaden it forebodes nothing but Ill; a He-gcat, a Dog Eating, a Cat on the Right Hand; likewiſe to meet one carrying Meat, Curds or white-Sugar, a Cock, an Ʋnicorn running ſtrait out in the way, and a Hundred things of that Nature are eſteemed ſo fortunate by them, that they boldly purſue their way with hopes of a good Fortune. Tereira adds, that they believe it a very ill thing, and even a Sin to Eat before Sun-ſet.

Sect 10. This is what I emended to relate as to Divination, upon which point, and eſpecially upon Witchcraft: I am ſurprized to find ſo little in the writings of ſo many Authors, whom I have conſulted with great exactneſs; neither do I remember to have learned any thing more particular in the Converſations I have had with Gentlemen that have made long Journeys into the Eaſtern Countryes; but I wonder moſt of all, that Baldaeus, whoſe chief ſcope in his writings, is to treat of the Idolatry of the Eaſtern Countryes, makes almoſt no mention of it. The only thing I find in him, concerns the Conjuration of Serpents. The Inhabitants, ſays he, of the Coaſt of Coromandel, and ſome of the Cingaleſe and Malabars, know how to Enchant Serpents; ſo that by their Songs, they make them Dance, which is ſtrange and wonderful. When they require the Oath of any Perſon, they put his Hand in a Pot, where there is a Serpent; if he be not wounded, they hold his Oath to be true, but if he be bitten, they believe him Perjur'd. Peirard adds to this, that they Conjure the greateſt and moſt ſubtle Snakes not to be hurt by them, and Baldaeus reports the ſame.

CHAP. IX. That the Opinions and Practices of the African Heathens, agree at bottom with the Sentiments and Cuſtoms of the other Pagans.

Sect. 1. THE Heathens of Africa being duller than the others, becauſe the Men of Letters, are moſt or all Mahometans, we can have little knowledge of their Opinions, unleſs it be by their practices. From them only, we may infer their belief, as to die matter in hand: and thô Travellers have left us but few Obſervations, I ſhall nevertheleſs examine them two ways, to know what ſort of Creatures are eſteem'd and worſhiped as Divine, by thoſe Nations, and afterwards what ſorts of Divination and Witchcraft are in uſe amongſt them. Amongſt the beſt writers, none have given more Information than Carolinus, whom therefore I ſhall take for my leader; but add to his Narration, what I ſhall think convenient out of other Authors in proper places.

Sect. 2. Thoſe Africans, that without living under the Law of Chriſt, or that of Mahomet, having nevertheleſs ſome knowledge of God diſtribute the Deity amongſt ſeveral Creatures, as do all other Heathens. They give the firſt ſhare to the moſt viſible and ſhining, as the Celeſtial Lamps, which they look upon as Lights placed in Heaven, by the Sovereign Creator, for a proof of his Eternal Power and Deity. The Inhabitants of D[•]mute, a Country lying very near the Equinoctial L[•]ne, thoſe that live under the Dominion of the Great Negus, and thoſe of Ballagata in the Kingdom of Monopotapa, have time out of mind adored the Riſing Sun. Thoſe of the Kingdom of M[•]ngibur, Subjects to the Great Negus, render him the ſame, worſhip, and hold him for the Creator himſelf. Thoſe of Suarim, capital of the Kingdom of Morat under the ſame Empire, have the ſame Faith. But they ſay, according to the relation of le Blanc▪ that Heaven is only for the Gods, by which they ſhow, that they acknowledge other Gods, who are doubtleſs inferior to, and in leſs credit than the Sun. Thoſe of Songo, in the Kingdom of Congo, look on the Sun and Moon as Husband and Wife; and as the Firſt and Second God. They adore the Earth, as the Mother of all things. They worſhip likewiſe ſome Birds, particular to the[••] Country, and as it ſeems what ever comes into th[•]ir fancy.

Sect. 3. When thoſe of Jaloffe in Guinea diſcover the Moon, they adore her with great Cries. They have the ſame Cuſtom at Mandimanca in the ſame Country, where the Moon is named Bariomari, or the Goddeſs of the Night. Daviti ſays, that the Berbeſeins, in the Kingdoms of Ale and Brocale, worſhip her at the foot of certain Trees. But other People of Guinea, make even of certain Trees and Herbs, their Fetiſſos or Gods. They worſhip the ſpeckled Starry-Hern, as a Divine Bird. Amongſt the Fiſhes they venerate the Tunny as Fetiſſos, and put them before the Emperadors or Emperor's Fiſhes, which they venture to Fiſh, but not to Eat, until they have cut off their Sword, which being dry, becomes then a Fetiſſo too. When it Lightens or Thunders upon very high Mountains, fear makes them believe, that thoſe Mountains are likewiſe Fetiſſos. The Lybians, divided into 4 Nations, do all agree, that there is a particular virtue and even Deity in Garlick. Some Inhabitants of Capo Verde worſhip the Moon and others the God Conculi, becauſe of his Malice.

Sect. 4. Few among them believe the Mortality of the Soul, or if they do, their Faith is attended with many doubts, and mix'd with the Opinion of the Metempſychoſis; ſo far the Sect of Pythagoras reaches. The Inhabitants of Mongibur in Ethiopia, make a favourable reception to ſtrangers, provided they be no Chriſtians, who they eſteem leſs than others. The cauſe of that kind reception is, that they imagine the Souls of their Relations or Friends may be paſſed into thoſe Perſons. They admit pains and puniſhment during this Life, but without any larger explication of it. In Guinea, the Hollanders were told in 1600, that the belief of the Country was▪ that the Souls of the Deceaſed came again upon Earth, and that they took from Houſes, what they ſtood in need of; ſo that when they have ſuſtained ſome loſs, they eaſily ſuſpect, that thoſe Spirits have taken it away. The Inhabitants of Capo Verde imagine, that after their Death, they are transform'd into white Men, and in that State come to dwell upon Earth.

Sect. 5. I find no other particular Obſervation on the ſentiments of thoſe Nations, and much leſs upon their practices. In the mean while, what may be learned of it, ſufficiently ſhows, that they proceed from the ſame Original with the others; they have very near the ſame Gods and the ſame Oracles, which they get from their Gods by the ſame means, viz. Divination and Witchcraft. In The new Hiſtory of the Abyſſines, by Ludolf, may be ſeen, how the Inhabitants of the Kingdom of Zendero, have themſelves in the Election of a King. He is choſen from the greateſt Men of the Kingdom, who go together in a Wood, whither they expect the flight of a certain Bird, that nearks by his Cry, who is to be their new Prince; As they have a great Inclination to Witchcraft, the new Prince gives immediatly a proof of his Proficiency in that Art; for as ſoon as by his Conjurations, he has Notice of his choice, he draws by the ſame virtue, Lyons, Tygers, Vipers, and Dragons about him, and in the middle of that ſtately Pomp, he is received by all the great ones of his Kingdom, who go to meet him. This is what that Author relates, and the pure Truth in his Judgment; but we ſhall examine hereafter, what virtue ſuch a Witchcraft may have.

Sest. 6. The Inhabitants of the Kingdom of Baiafar, on the Eaſt of that Benin, are accuſed to be the greateſt Magicians in the World, becauſe they boaſt of obtaining Rain, and cauſing Thunder and Lighting, whenever they pleaſe, and even of effecting all they deſire. The Brames in the Kingdom of Loango know how to hinder, by their Inchantments, the Fruits of the Earth from being taken away by Thieves, who are in great numbers amongſt them, and yet not ſo bold as to touch any thing; where there is a Basket with a pair of Goats Horns, Parrots Feathers, and other trifles of Nature, becauſe they are conſecrated to their God Maguſchi, otherwiſe Moquiſche, or Mohilo, of whom however Daviti has no reaſon to believe, that he is the Devil.

Sect. 7. When thoſe of Guinea, meet not with a happy Fiſhing, they compel their Gods with their Conjurations, to drive Fiſh into their Nets, which is done by the frightful noiſe of the Fetiſſeres, who are their Prieſts Wives, or by branches of Trees hanging about their Neck, ſuppoſing thoſe Trees to have a Divine virtue, as has been obſerved; or by the beating of Drums, or by ſome words that the Fetiſſero, or Prieſt mutters, as grumbling againſt his Wife, or by ſome Corn, or other matters, variouſly Painted, and thrown into the Sea. If the King happen to have occaſion for Money, and impatiently deſires to know, whether there are Merchants in the way from whom he may hope to get an Advantage, the Fetiſſero goes with his Wives to interrogate a Tree thereupon, at firſt he makes a great many poſtures, then offers Sacrifices, uſes Aſhes, the branch of a Tree cut on purpoſe, Water drawn ſucking from a Beaſon into his Mouth, wherewith he beſprinkles the ſaid branch, then he ſays ſome words to his Wives, upon whom he likewiſe makes aſperſion; afterwards he pronounces the queſtions aloud; then there is heard, without ſeeing any thing, a Voice anſwering, which ſometimes manifeſts it ſelf under the ſhape of a Dog, but that's only practiſed for things that concern this Life, eſpecially for the Kings proſperity.

Sect. 8. But they uſe another ſort of Witchraft either for the King or the Subjects, to obtain a good condition in the future Life. When any body comes to Die, they chuſe a new Fetiſſo for that time, whom they intreat to conduct the Soul of the Deceaſed into the other World. The neareſt Relations come together, kill a Hen, and dreſs her, then they diſpoſe all the Fetiſſos or Idols of the Deceaſed upon a Line, hang about them ſeveral collars of Peas and Beans, adorn them with many Garlands of green Herbs, and beſprinkle them with the blood of the Hen. That's the Duty of the Men. That of the Women, conſiſts in bringing the dreſs'd Hen in a Diſh, and placing her in the, middle of the Fetiſſos, thnn one of the Men begins his Conjurations, by drinking and throwing a mouthful of Water, or palm Wine upon the Fetiſſos. He takes 2 or 3 leaves of thoſe Garlands, which he rakes up, and makes a little round Ball of it, he puts it between his 2 Fingers, and many times betwixt his Feet or Toes, whence he draws it out, greeting the Fetiſſos as many times; when he has ſquezed all the moysture out of that green Ball upon his Gods, he makes another, and then another, till all the Garlands be ſpent, then out of all theſe little Balls, he makes one, with which he rubs his Face, which raiſes it to the dignity of a Fetiſſo, and cauſes it to be kept as an excellent preſervative againſt all ſorts of Evils, and a certain ſuccour in the War. Thus they pretend to bring the Dead to a quiet State.

Sect. 9. They alſo uſe Birds in their Divinations, viz. The ſpeckled Hern, becauſe (ſays Carolinus, who has ſupplyed us with the former Narration,) it lows as much as an Ox, when it ſticks it bill into the ground When they undertake to Travel, and hear it crying, they extreamly rejoyce, ſaying that the Fetiſſo comes to promiſe them a happy journey. They put Corn and a Veſſel full of Water, near the place where they have heard the cry, that the Fetiſſo may find Meat and Drink, thence proceed that many of thoſe Veſſels with Mays, Rice, and other grains, are to be found every where in the Woods and Fields. But enough of the Pagans of Africa, let us go over to thoſe of America.

CHAP. X. That very near the ſame Opinions and Practices, are to be found in America.

Sect. 1. THE Chriſtians keep under their Dominion the greateſt part of what has been diſcovered of the Weſtern Continent, which is known only, ſince 200 Years, and commonly called America or Weſt-Indies. They keep down the pulick Idolatry and Witchcraft of the Inhabitants, as far as their Authority will extend. But as thoſe Nations are Heathens at the bottom, and live to it, whenever they are at liberty, privatly continuing their Ancient practices. I ſhall therefore ſpeak of them, as they are in themſelves, to ſhow their true ſentiments, and Ancient Cuſtoms: for that end, I ſhall make uſe of the neweſt Authors, who have publiſhed Relations of the Southern parts of that Country, whom Montanus has compiled, and when I come to the Northern parts, I ſhall abound with Inſtructions newer and very much credited.

Sect. 2. In Southern America, which is the neareſt to Africa, Brazile is the firſt County to be met with in the North-Eaſt, and Peru over againſt it to the Weſt. The Cannibals, who are Originally of Southern America, have extended their Idolatry, through all the Iſlands, lying betwixt this and the Northern part. All the other parts of the South, and the middle of the Country, having not yet been diſcov[••]ed by the Europeans, and being conſequently unknown to us, we can ſay nothing of it, then begin with Brazile.

Sect. 3. Thô that Country be the beſt known of all, yet we can ſay but little upon the matter, For the Braſilians (ſays Daviti, Peviard, Leri, and Abbeville,) have neither God nor Religion. The Toutinambres however believe the Soul to be Immortal, and that thoſe who have performed their Duty, that is, eſpectially, who have often beaten their Enemies, go into the Ouaioupia, a place ſeated behind the Mountains, where they dance in delightful plains; but thoſe that have not done it, go to Jeropari, a malitious God, by whom they are to be tormented; they likewiſe believe, that there are Spirits, and it may be ſaid, that they have ſome knowledge of God, and that they deſign him by the name of Toupan, becauſe they uſe to call the Thunder Toupanremimogan, that is to ſay, the Action of God.

Sect. 4. They have alſo their Caraibes or Diviners, who frequently foretel the fruitfulneſs or barrenneſs of the Year, Rain or Drought, and whatever may benefit Man upon Earth. Theſe Caraibes at the ſame time, are their Surgeons, and boaſt of curing immediatly bodily pains, by ſucking or blowing, which they have perſwaded the Vulgar ſo well, that there is not one even of the eldeſt, but he is ready to obey their Commands.

Sect. 5. The Tapuiens, othewiſe Maraguites, who are divided into 6 or 7 ſorts, lye farther into the Countrey. They acknowledg'd two Gods, a Good and a Bad; they pay no, worſhip to the Good, becauſe, he is good natur'd, and never hurts any perſon, but they pray very ardently to the bad, becauſe he kills thoſe that do not reverence him. They undertake neither Journey nor War before they have conſulted their evil God, which is performed with great Ceremonies, by virtue of which, they aſcribe to themſelves the power of foretelling future things. Thus ſound the words of Arnoldus Montanus, in his deſcription of America, p. 373. As to their Divinations; of which there is a very ſpecial account in this place, we ſhall be more particularly informed of it, when we examine them hereafter.

Sect. 6. Viracocha is the Sovereign God of the Peruvians, whoſe name they explain more at lange, by thoſe of Pachacama and Pachayachakik the Creator of Heaven and Earth: for which reaſon they alſo name him Oſapa, the Wonderful, according to their Opinion. He operates in the Sun, and is there viſible. They venerate the Thunder as the God of the Air. Pathamama is the Goddeſs of the Earth, or the Earth it ſelf conſider'd as ſuch, and Mamacocha is the Sea. They likewiſe pay a Religious Honour to the Rainbow, but eſpecially to Colca. Among the Stars, the Conſtellation Vre[•]chillai, Lyra, the Harp, is the God of the Shepherds, and the Conſtellation Machacuai, the Serpent, preſerve them, as they ſuppoſe, from Serpents; and Chiuguichiachai has under his power Lions, Tygers and Bears. Moreover, they believe, according to the Relation of the ſame Montanus, That no Creature moves upon Earth, but at the ſame time the Heavens repreſent another like to it; and that Earthly Creatures are in the keeping of the Heavenly, every one under that which is like to it, which provides for its beſt advantages, and preſerves it. Thence, have proceeded the Names of the Stars, Chacana, Toperatcha: Marmana, Mirma, and ſeveral others.

Sect. 7. They alſo believe that Fountains, Rivers Rocks, the tops of Hills, ſome Herbs, eſpecially the root Panpas, that has a ſtrange Figure, are as many Gods; there is almoſt nothing that has an extraordinary ſhape, or a particular virtue; but they place a Deity in it. Comparing all thoſe things together, it appears that that people acknowlege Superior and Inferior Gods; the virtue of the firſt operating by the laſt, and that they hold the Celeſtial Bodies for Gods, becauſe they act upon the ſublunary, which are of a particular and neceſſary uſe to Mankind. Thus the Heathens endeavour, each according to his fancy, to acknowledge a Deity in Heaven, and to adore it upon Earth.

Sect. 8. The immortality of the Soul, the puniſhment of the wick[•]d, and the rewards of pious Men after this Life, are generally believed in Peru, but not the Reſurrection of the dead, ſays Montanus, pag. 307. However, 'tis ſtrange that a People who have ſuch a groſs Religion, and ſuch material Gods, ſhould nevertheleſs believe that the Soul ſubſiſts tho' they hear nothing of it after the death of the Body, and that they could not imagine that the Body which ſubſiſts ſtill for ſome time, before their Eyes, though without Life, can return to its firſt State, as Trees, Herbs and Plants, which dye and revive.

Sect. 9. The Statues of their Gods, that are of many ſtrange Figures, and ſome very frightful, are uſed to utter Oracles in their Pagodes. Some, ſays Montanus, give their Anſwers, as formerly did the Diabolical Oracles of Delphos and Dodona; he calls them Diabolical, following the common Opinion, that the Oracles of the Heathens were not pronounced by God, but by the Devil. But it may be ſeen in the Book of Anthony Vandale of Oracles, how little ground that Opinion has: and we ſhall alſo treat of it in its proper place.

Sect. 10. As to their practices, no people is ſo much eſteemed in Peru as thoſe we call Exorciſt[•], Magicians and Diviners, becauſe they diſcover private Robberies, even ſuch as are committed in very remote Countreys, and foretell good or bad fortune, which happ[••]s, ſaith Montanus, by their converſe with wicked Spirits in dark places. They declared to the Spaniards the victories their Country-men obtained, or the Battles they loſt in the Low Countries, the very ſame day, that they were fought. There are alſo in Peru, many She Diviners, who ſhut themſelves in their Houſes, where they make themſelves drunk, with Chica, mixed with the Herb Vilca, till they fall down on the place, and when they awake, and come to themſelves again, they anſwer all the Queſtions that are propoſed to them.

Sect. 11. The Cannibals who take the Name of Caraibes, and dwell to the North of Southern America, acknowledge the Sun for their Soveraign God: but in the mean while each B[•]ie or Prieſt has his own, which he calls out to himſelf in the moſt frightful Nights, by Songs or inchanted Verſes, in the midſt of the ſmoak of Tobacco. The Devil (ſays Montanus, but I would rather ſay the Spirit) utters his Oracles by the means of dead bones, wrap'd up in Cotton. Thoſe Heathens have at all times, but eſpecially, in caſe of death, much to endure from the Piais or Magicians, (but methinks Montanus had expreſs'd himſelf better, had he ſaid Prieſts, rather then Magicians.) One of the greateſt diſturbances they cauſe is, that when they are conſulted, they perſuade People, that ſuch or ſuch has cauſed them to interrogate ſuch a deceaſed; which incites the neareſt Relations of the deceaſed to avenge themſelves of thoſe, that have diſturbed his Reſt by that action.

Sect. 12. Montanus adds to this alſo, The Caraibes follow a moſt ſtrange Opinion concerning the Soul, every one believes to have as many Souls as beatings of the heart. The chief of which is ſtill the Heart it ſelf, which after the death goes to Icheiri, or the God that is particular to him, where he lives in the ſame condition that he has done upon Earth; for which reaſon they kill the Servants upon the Tomb of their Maſters, to go and Miniſter to them in the other World. The other Souls that conſiſt in Beatings of the Heart have two ſorts of abode. The Maboias wander in Deſerts and Woods; and the Ormiceous keep along the Sea, and overturn Veſſels. The Souls of warlike Heroes go into the fortunate Iſlands, where the Arouages are their Slaves. Blo[•]dy Cruel M[•]n go out of this life eternally to wander in dry Wilderneſſes behind high Mountains, to carry the Yoak of the Arouages, a People that was expell'd out of its ancient abode, if we believe the account that is given of their Deſtruction. From all this it appears that this Nation acknowledges almoſt no other God, but their own Souls; of which they have very near the ſame Sentiments that the ancient Greeks had of their Demons and Heroes.

Sect. 13. Richard Blome, an Engliſh Author, has publiſhed of late in his America, a large account of the Opinions and Practices of the Carabes, where he ſpeaks of the Iſle of St Vincent. They have, ſays he, ſome Natural Notion of a Deity, or Supream Being, but who is too much pleaſed with the enjoyment of the Soveraign Happineſs, to diſturb himſelf with the Wicked Actions of Men, and whoſe Goodneſs is ſo great that he is averſe from avenging himſelf of his Enemies, when they refuſe to pay the Honour due to him: They likewiſe believe that there are good and bad Spirits, and that the Good are Gods, each of whom has his particular Admiſtration; but that the Ʋniverſe was not created by them, tho' every one of them may be the Creator of the Country where he is venerated, and which he governs.

Sect. 14. They never call upon their Gods, but to let them come to them, which is done by the Miniſtry of the Prieſts, and for the 4 following reaſons. Firſt, to be aveng'd for ſome injury received. Secondly, to be cured of their Diſeaſes. Thirdly, to learn the ſucceſs of the War. Fourthly, to expel the great Devil, or rather the wicked God Mapoia, whom they never adore. Thence may be inferr'd, that they believe good and bad Spirits: beſides, they acknowledge the immortality of the Soul; which Opinion is the Original of Demons and Heroes, ſince as they ſuppoſe, they are the Souls of the Deceaſed, which, they call to their aſſiſtance againſt their Enemies.

Sect. 15. The Deſcription of their Witchcraft, is to be found in the ſame place after this manner. When their Prieſts call upon many of their Gods together, they ſeem to diſpute and quarrel with one another, ſo far as to come to blows; ſomtimes they hide themſelves amongſt Dead bones, which they draw out of Graves, and wrap up in Cotton, whence they utter their Oracles. They uſe that Witchcraft to bewitch their Enemies, for which purpoſe, the Witches muſt have ſomthing that has belong'd to the party to be bewitched: the Spirit ſeizes ſometimes upon the body of thoſe Women, whence they give formal anſwers to whatever is propoſed to them: They ſerve up Meat to thoſe Spirits in places ſeparated from the Commerce that is kept with them. The Boy or Prieſt that has brought it, being gone out, they hear the Diſh move, and the Devil (according to Blome,) or the God (according to that People) moves the Jaws, and makes a great noiſe, as if he chewed the Meat, that has been ſerved to him, thô in the Morning they find that he has not touched it.

Sect. 16. I ſhall yet give a more particular Relation of the Caraibes drawn from the deſcription made by de la Borde, who was ſent by the French King, with the Jeſuit Simon, to convert that People, what he has in his Relation ſubſervient to our deſign, viz. to know their ſentiments concerning the Deity and the Spirits, and to be inform'd of their practices, is as follows. Louquo, who was the Firſt Man, and Caraibe, and conſequently the Common-Father of all the others, was not made by any, but deſcended from Heaven, here below, where he liv'd very long. He had a great Navel, whence he brought out the Firſt Man, as well as out of his Thigh, making there an Inciſion. There happened many ſtories during his Life, that would be ſhameful and infamous to be reported; he made little Fiſhes from ſcraps, and little bits of Manjou, which he threw into the Sea; but the great from great parcels of the ſame Root. He roſe again three days after his Death, and returned to Heaven. Terreſtrial Animals are come ſince, but they know not whence. They believe that the Heavens have been from all Eternity, but not the Earth, nor the Sea; that neither of them was in that fine diſpoſition, in which they now are: their mover and firſt actor Louquo, having firſt made the Earth ſoft, ſmooth, without Mountains, but they know not whence he had the matter of it; the Moon followed immediatly, but everſince ſhe ſaw the Sun, ſhe got away, and hid her ſelf for ſhame, and ever ſince ſhewed her ſelf but at Night; they attribute the Eclipſes to Mapoia the wicked Spirit, who endeavours to kill them. They more eſteem the M[•]on than the Sun, and for that Reaſon, rule the days by the Moon, and not by the Sun, never ſaying a Month but a Moon, nor how many days ſhall you be on your journey, but how many nights, ſhall you ſleep abroad.

Sect. 17. Their Opinion concerning the Demons, Inferior Gods and Heroes, may eaſily be learned. They believe that all the Stars are Caraibes, and that Racunnon was one of the Firſt, whom Louquo made, he was changed into a great Snake, that had a Man's Head, and always ſtood upon a Cabalas, which is a very thick hard, high, and ſtraight Tree, but he was ſince tranſmuted into a Star. Savacon another Caraibe, and ſince a Star is the Captain of the Hurricanes, and of Thunder, and 'tis he that cauſes great Rains. Achinaon, a Caraibe and Star, cauſes little Rains and great Winds: the Star Couromon raiſes a Wind, that makes the Sea ebb and flow. They reckon and mark the Years by the Conſtellation Chirities, which is by them the name of the Pleiades. Cavalnia is the Captain of the Zemeans. Limacani is a Comet ſent by the Captain of the Zemeans to hurt, when he is Angry. Joalouca or the Rainbow is a Zemean too, that makes the Caraibes ſick when he finds no Victuals. If it appear to them at Sea, they take it as a good Omen, and ſay that it comes to accompany them, and procure them a good Voyage; but if it appears at Land, they hide themſelves within their Cottages, fancying that it is a Foreign Zemean, that has no Maſter, that is to ſay, no Piaie; and therefore can do nothing but hurt, by his Evil Influencies, and undoubtedly ſeeks to kill ſome body.

Sect. 18. There are ſeveral other things, of which they make Zemeans, eſpecially ſuch as cauſe ſome terrour or amazement, as Bats, Which they name Boulliri, that flie by Night about the Houſes; they believe that they keep them, and that ſuch as kill thoſe Creatures, become Sick. They have ſo many ſorts of Boule Bonum, that is to ſay, bad Omens, that I cannot reſolve my ſelf, to relate all their Trifles and Dreams.

Sect. 19. Their Religious worſhip chiefly conſiſts in ſuch Divinations and Witchcrafts, as are agreable to their ſtrange notions. Aſſoon as they fall into a Diſeaſe, they fancy themſelves to be bewitch'd, and if they can catch the Woman they ſuſpect, they kill or cauſe her to be killed; for they commonly aſſault Women, not ſo freely daring make bold with Men: But before they kill her, they exerciſe an unheard of Crueltie upon the poor Wretch, their Relations and Friends go to catch her, and cauſe her to rake up the Ground in ſeveral places, untill ſhe has found what they ſuppoſe ſhe has hidden, and often that miſerable Woman confeſſes an untruth to free her ſelf from thoſe Tortures. When they have gotten that proof of her being a Witch, they put her to Death in a moſt Cruel and Barbarous manner, related by the Author, who adds, that the Caraibes fancy to have ſeveral other means to preſerve themſelves from Witchcraft; for Inſtance, They put in a great Gourd, Hairs, or ſome bones of their Deceaſed Relations, which they keep in their Carbet for ſome Witchcraft, and ſay that the Ghoſt of the Deceaſed ſpeaks therein, and advertiſes them of the deſigns of their Enemies.

Sect. 20. Divinations are made by the means of Zemeans, that is to ſay, familiar Spirits, Each Picas or Boie having his own, and ruling himſelf by the advices of his deteſtable Oracles. Thus to know the event of their Diſeaſes, they cauſe a Piaice to come at Night, who immediatly orders all the Fire of the Cottage to be put out, and the ſuſpected Perſons to be gone, then he withdraws into a Corner, where he cauſes the Sick to be brought, and having ſmoaked a little Tobacco, he bruiſes it in his Hands, and blows into the Air, ſhaking and ſnaking his Fingers. 'Tis ſaid that the Zemean fails not to come at the ſmell of that precious Incenſe and Perfume, by the Miniſtry of the Boie, who doubtleſs is in a compact with the Devil. There being interrogated, it anſwers with an audible Voice, and as it were at a diſtance, to the Queries put to it. Afterwards he comes near the Sick Perſon, ſtrokes and gently handles ſeveral times the afflicted part, ſtill blowing upon it, and ſometimes drawing, or feigning to draw out of it, Thorns, little parcels of Manioc, Wood, Bones, or little Fiſhbones, which his Devil ſupplyes him with, perſwading the ſick that it was that which cauſed his pain. He often ſucks the Aking part, and immediatly goes out of the Cottage to ſpew up, ſays he, the Venom. Thus the crazy diſtemper'd is cured, rather by Imagination than reallity; 'Tis obſervable, that he cures neither Agues nor Wounds, as thoſe of Arrows or a Knife. Not a word is to be ſaid in that Diabolical Aſſembly nor any noiſe to be made, no not ſo much as to let a Fart otherwiſe the Zemean flies away. The Caraibes believe that all the time the Piaie goes above, and comes back only, when the Zemean is gone. As a Gratuity, they preſent in their Cottages, without other Ceremony, the Zemean, and the Piaie too, for the trouble he has been at in calling out the Spirit, ſome refreſhment, as ſome Ouicou and Caſſavies, upon a Matouton, or little Table, having them there all the Night, if in the Morning they find if untouch'd, they nevertheleſs perſwade themſelves, that the Zemean has fed upon it, but has only Eaten and Drunken the Spiritual part; whereas if all be conſum'd, for which the Prieſt never fails to provide as much as lies in his power; 'tis the Zemean that has Eaten it up. They likewiſe never make a Feaſt, but the Zemean has his portion.

Sect. 21. Going over into the Continent of Northern America, we meet with the Mexicons, the moſt conſiderable People of the Country. Thomas Gage an Engliſhman, who became a White-Fryar in Spain, and is a judicious and credible Author, ſaving in what concerns the ſuperſtitions of Popery, ſays in the 20th Chap. of his Firſt Book, That there are above 2000 Gods in the Town of Mexico, the chief of whom were called Viſilopuchli and Teſcatlipuca, A little after the Author adds, They believed that thoſe two Idols were two Brothers, that Teſcatlipuca was the God of Providence, and Viſilopuchli that of the the War, for which Reaſons, they worſhiped and honoured them both above all the others. He alſo mentions another God, whom they extreamly venerated, he had ſpoken in the foregoing Chapter of Quetavatlei the God of Light. I know not whether this laſt is Quetſaolcoalt, whom Montanus calls the Gods of Merchants.

Sect. 22. Going thence to Guatimale and Amatitlum, under the Dominion of Spain. The ſame Author ſpeaks much of the Magick of the Inhabitants, which they have neither forgotten nor forſaken, thô they make an outward profeſſion of Chriſtianity; to ſhow that they meddle with Divination, he relates that they obſerve, whether they are the Firſt that ſee the Beaſts going before them in their way: That they likewiſe obſerve the flight of Birds, and whether they ſing out of their ſeaſon, about their abode: they alſo believe, that their Life depends on that of ſome Beaſts, which they keep in their Houſes as a Familiar Spirit, ſo far that they are ſeized with terror and ſhake, whence 'tis purſued by Hunters; and fall into a Swoon, when 'tis caught,

Sect. 23. Going over from New-Spain into New-England, we ſhall be ſufficiently inform'd by the Relation of Richard Blome, who ſays, that the Inhabitants of that Country, thô the duleſt and moſt Savage People in the World, have nevertheleſs Gods, Prieſts, and a certain form of worſhip. The Firſt and moſt venerated of their Gods, is that who does them moſt hurt, whom they call Okea; they converſe with him, and he transforms himſelf into their ſhape; they likewiſe adore whatever they think able to cauſe them an unavoidable damage, as Water, Fire, Thunder, Lightning, great and ſmall Guns, Horſes, the Hedghog, at whoſe ſight they were moſt frighted the Firſt time the Engliſh brought one thither. They believe it to be the God of Swines, and that they had undoubtedly incens'd him. When they deſign to make War, they conſult with the Prieſts and Diviners, before they undertake it.

Sect. 24. The ſame Author relates almoſt the ſame things of New-York, formerly call'd the New-Netherlands; he eſpecially reports the manner of their Inchantments, and diſcovers their Cheat, of which we ſhall ſpeak in the laſt part of this work; but we may put here, what he ſays of the Marylanders. They believe a Soveraign God who has made all things from all Eternity, and even Inferior Gods, of different dignities, to make uſe of their Miniſtry, ſuch are the Sun, the Moon, and the Stars; they believe that all things have been formed of Water, but that Men had their Original from four Children, whom the Firſt Woman in the World conceived from one of theſe Gods.

Sect. 25. As to the Souls, they believe that thoſe of the Virtuous are taken up to the Gods, to enjoy an Eternal happineſs; but that the Souls of thoſe, who have led a wicked Life, go to burn for ever in the Popoguſſo, or that extremity of the World, where the Sun ſets down. Upon this ſubject they recite. That they perceived a Man to move in his Grave, a day after he had been Buryed, whence at laſt he went out, and came to Life again, he declared to them, that he had been almoſt precipitated into the Popoguſſo, but that one of their Gods had preſerved him from it, and given him leave to return to the World, to warn his Friends, they ſhould beware of that frightful place. Another being likewiſe riſen, related, That his Soul had remain'd alive, whilſt his Body was in the Coffin: that ſhe was gone into a ſpacious place, planted on both ſides with fine Trees cover'd, with excellent Fruits, that at laſt, ſhe was come to a place full of Magnificent Buildings, where he had found his Father Deceaſed ſome time before, who had enjoyned him to come back and tell his Friends what happineſs was prepared for them, if they put themſelves in a State of obtaining it, by a Virtuous Life; whereupon he was come back into the World. Thence we may plainly perceive the Opinion of that People, upon the State of the Soul, ſeparated from the Body, and that they are more polite and enlightened, than thoſe mentioned before.

Sect. 26. The Inhabitants of Virginia hold alſo Okea for the ſupream God, thô they confeſs the God of the Chriſtians to be above him; becauſe the Chriſtians can do more Execution with their Guns, than they with their Bows and Arrows; for their Religion, and that of the moſt part of the Neighboring Nations is all turned to the War, and to obtain a happy ſucceſs of it. A Counſellor of one of their Kings being in England in King James the Firſt time, ſays, That Okea often appears in his Pagode, whereupon 4 Prieſts enter into it, uttering ſtrange Words, and making Geſtures and Poſtures no leſs ſurprizing, Theſe call others again, whom they cauſe to come in, after the ſame manner, and the God declares his Will to them, Ʋpon this Declaration, they take their meaſures in all their Affairs, either journey or any thing elſe. If they deſire to go a Hunting, he preciſely teaches them, where the Beaſt will be found; they receive his Advices with great ſatisfaction, and never fail to follow them, which often ſucceeds, He appears to them in the ſhape of a comly Indian, and after he has ſhewed himſelf for ſome time to his 12 Confederates, he goes up into the Air whence he came.

Sect. 27. The ſame Author gives us the ſentiments of the Inhabitants of Carolina, which is part of Florida, bordering upon Virginia, as we have heard him before, relating thoſe of the Inhabitants of the Iſland St. Vincent. They likewiſe hold Okea to be the Supream God. Good and bad Spirits are look'd upon to be inferior Gods, and they offer Sacrifices to the leaſt, as well as to the greateſt Gods. They alſo believe the Tranſmigration of Souls, and when any body dies, they bury with him ſufficient proviſion for his maintenance, and all ſorts of Cloaths for his uſe, when he ſhall be in the Elyſian Fields, which they fancy to be beyond the Indian Sea. The Author gives the name of Elyſian Fields to the places he deſcribes, becauſe of the Relation he has found betwixt them and thoſe the Greeks have call'd by that name.

CHAP. XI. Where all the Sentiments and Practices of ſo many different Heathens, are uſefully compared together.

Sect. 1 HItherto, we have but gather'd the various Opinions of the Antient and Modern Pagans, and related their Cuſtoms without paſſing any Judgment upon them, neither is it time to do it as yet; we muſt firſt ſee of what uſe it may prove to be informed of all theſe things: to which end we muſt again conſider together, what has been hitherto related, to ſee what will be the reſult of it. On the one ſide, we find that Nations, that extreamly differ in the Opinions they have concerning the Gods and the Spirits; yet on the other ſide, they wonderfully agree upon the ſame ſubject. They differ in the Names they give them, which is not ſtrange, the Tongues being ſo different, and all the Nations not aſcribing the ſame properties to Spiritual Beings. Thence proceeds a ſecond difference, that they make not their number equal, nor diſtinguiſh them in the ſame manner, as to their Dignity and Adminiſtration, or as to their Operations, as it has particularly been ſhewn in the 2 Chap. Sect. 21. concerning the Inhabitants of Aſia. But the difference to be found amongſt them is not material, and muſt be accounted as inconſiderable, comparatively to the conformity that is betwixt them all, that looks as a work to which they ſhould unanimouſly have conſpired.

Sect. 2. Whatever has been hitherto quoted; is either collected from the Writings of the Pagans, or taken from what paſſes amongſt them, and relates partly to their Sentiments, partly to their Practices. They agree in their Sentiments in two reſpects; as their underſtanding is yet in ſome manner illuminated by the natural Light, or as it is darkned by error. I ſhall mark both theſe conformities, and at the ſame time, the places in which they have been before related, where the inſtances are to be found: becauſe it would be too long and tedious to repeat them every time, and that I may hope the Reader will take the trouble to look them over, or being all freſh in his memory, he will excuſe me from an unneceſſary trouble.

Sect. 3. As to the firſt conformity, if we attentively reflect upon ſo many inſtances and teſtimonies as are contained in the 2d, 5th, 6th, 8th, 9th and 10th. Chapt. We ſhall perceive, that thoſe, that are leaſt provided with human Light and Reaſon, agree nevertheleſs upon the moſt important points, referring the Reader to the places where the Inſtances are ſet down. All the Heathens therefore, whether Ancient or Modern Europeans, Aſiatick, Africans, North and South Americans agree in theſe five principal points, which are of an undeniable Truth.

1. That there is only a firſt Being, or a Supream Divinity. Chap. 2. Sect. 3. Chap. 7, Sect. 1, 2, 3, 5, 7. Chap. 10. Sect. 6, 11, 16, 24, 27.

2. That there are Spirits, who have had a beginning, and that they are diſtinguiſhed from humane Souls: Chap. 1. Sect. 2, 9, 10, 11. Chap. 7. Sect. 2, 9, 12, 18. Chap. 10. Sect. 3, 13.

3. That thoſe Spirits are either good or bad, ſome Friends and others Enemies to Mankind: Chap. 2. Sect. 11, 15. Chap. 7. Sect. 9, 10. Chap. 10. Sect. 5, 13, 14, 27.

14. That humane Souls dye not with their Bodies. Chap. 2. Sect. 15, 16, 17. Chap. 6. Sect. 3. Chap. 7. Sect. 2, 3, 5, 6, 12, 20. Chap. 9. Sect. 4. Chap. 10. Sect. 8, 12, 14, 22, 25, 27.

5. That the Good or evil we have done, will be rewarded or puniſhed after this Life. Chap. 2 Sect. 18. Chap. 7. Sect. 2, 5, 6, 8, 16, 17, 18, 19, 20. Chap. 10. Sect. 3, 12, 25. for if in the Sentiments of Epicure there appear ſomething contrary to this laſt propoſition; I ſhall ſpeak of it, and explain it in its proper place.

Sect. 4. But the proof of the obſcurity, that is ſpread over their underſtanding, diſcovers it ſelf in their other Opinions: for 'tis obſervable, that in all their Reaſonings, even thoſe in which they ſpeak the Truth, they muſt take two ways; by compelling the Divine Majeſty to deſcend from Heaven upon Earth, and by raiſing the humbleneſs of Man from the Earth to the Heavens. So that they have too high an Opinion of the Creature, and too deſpicable of the Creator. That miſtake, which proceeds from a confuſed Notion of what belongs to the Divine Nature, and to that of Created Beings, leaves them to groſs errors, and that are ſource of their Idolatry and Magick. For 'tis eaſie to perceive, that none of thoſe practices flow from thoſe 5 Truths juſt now mention'd, but only from a falſe and erroneous Idea, as we ſhall ſee, if we hear in few words, the reſult of the preceding obſervations.

Sect. 5. Concerning the Divine Eſſence we ſee, Firſt, that they conceive the Divine Greatneſs and Excellence, only with relation to their Ideas of the Human Nature, ſince they aſcribe to the Gods, both Superior and Inferior; an Human Original, Marriages, begetting of Children, &c. Chap. 7. Sect. 5, 6, 17. Chap. 10. Sect. 16.

Second. That they have too vile and abject Thoughts of the perfections of God, fancying that he would tire himſelf, and impair his Glory and Felicity, if he ſhould take in his own hands the direction of all things. Chap. 2. Sect. 4. Chap. 10. Sect. 13. For which reaſon they have aſſociated with him inferior Gods, as Governors under him, Chap. 2. Sect. 7.12. Chap. 7. Sect. 2, 8. Chap. 10. Sect. 6, 7, 12, 13.

Third. That they fix not Goodneſs as a ncceſſary Idea to the Deity; ſince they have almoſt all a wicked God, as well as a good. Chap. 2. Sect. 4.12. Chap. 7. Sect. 3. Chap. 10. Sect. 5. However, with this difference, that they always place the good above the bad; thô ſome honour them moſt, who fright them moſt, as the Tapaians, and the Inhabitants of New England. Chap. 10. Sect. 5.23.

Fourth. That they eaſily confound the Creator with the Creature. Chap. 4. Sect. 7. Chap. 6. Sect. 2, 3. Chap. 10. Sect. 6, 7, 17, 23, 24.

Sect. 6. Concerning Spirits, it may be obſerved,

Firſt, That they make not a ſuitable diſtinction betwixt Spiritual and Corporeal ſubſtances. Chap. 2. Sect, 1, 6. Whence proceeds, that they have attributed, not only to the Spirits, but alſo to the Deity it ſelf, bodily motions and properties, diverſions affixed above in the Heavens, in the Air, upon Earth, or under it. Chap. 2. Sect. 14, 16. Chap. 7. Sect. 6.14, 18. Chap. 10. Sect. 12, 25.

Second. That conſidering the Spirits or Demons as inferior Gods and Miniſters of the great God, they diſtinguiſh them into ſeveral Orders, as into ſo many Degrees, according to the adminiſtration they have been been entruſted with. Chap. 2. Sect. 6, 14. Chap. 2. Sect. 7, 8, 11, 12 13, 18.

Third. That conceiving not what difference there is betwixt the Soul of Man and that of Beaſts; Some are fall'n into that groſs error, as to aſcribe to Men and Beaſts, a Soul of the ſame Nature. Chap. 7. Sect. 14. Without which, it had been impoſſible that the Opinion of Pythagoras, concerning the Tranſmigration of Souls, into the Bodies of other Men and Beaſts indifferently, ſhould have taken ſo deep roots, and have ſpread ſo far into the World. Chap. 2. Sect. 17. Chap. 7▪ Sect. 14, 15, 16, 17, 18.

Fourth. That from the ſame ſource this Sentiment has viſibly proceeded, that the Spirits are wandring, as well as the Souls of Men after their death. Chap. 2. Sect. 15. Chap. 6. Sect. 2. Chap. 7. Sect. 19, 20. Chap. 10. Sect. 11.

Sect. 7. What contributes moſt to the vilifying of the Deity, is, that they deify even Men, either during their Life, or after their Death. Witneſs the ancient Greeks and Romans, who transformed the Paſſions of Men, and the Motions of the Heart, into ſo many Gods and Goddeſſes; or as the modern Cannibals, who are very near of the ſame mind, as has been ſhewed, Chap. 2. Sect. 14. Chap. 7. Sect. 5, 6. Chap. 10. Sect. 14. which however is not commonly us'd, but after death, as appears by the Apotheoſis of the Ancients, Chap. 2. Sect. 13. and was no where brought to ſuch a light, as amongſt the Cannibals, as has been ſaid, Chap. 10. Sect. 12, 16. That they believe the whole race of the Gods iſſued from their Anceſtors, and that they themſelves are of Celeſtial Origin: from the ſame ſpring is derived the Sentiment of the Exiſtence of the Genii or Zemeans, that is of helpful Spirits, the deſcription of whom may be ſeen in ſeveral Authors.

Sect. 8. It is now eaſy to conceive on what ground are founded the Divination and Magick of the Ancients, that are the ſame with the predictions and Witchcraft of the modern Heathens; for, as to their foretelling or Divination, it is grounded upon this.

Firſt, Every God has his People, whom he favours and protects, or his own property; for which Reaſon, they put queſtions to him, concerning that which is to happen to his People, and what is to be done on that occaſion.

Second. That every God has his Enemy; for which Reaſon, every one looks for help againſt the Gods of whom he is to receive damage, and implores the aſſiſtance of ſuch Gods, as are eſteem'd to be their moſt violent Enemies.

Third. That every Man has his God or particular Spirit, and therefore every one miſtakes his own paſſions, and whatever comes into his fancy, for divine Inſpirations and motions; eſpecially when Dreams ſupply him with the occaſion of it; not knowing that the employments or accidents that have preceeded the Dreams, are the Origin of them, or being hindered by his prejudices, to make an exact enquiry after their poſſible cauſe.

Fourth. That it is by confounding the Deity with the Creature, that there have been introduced ſo many ſorts of Divinations and Prognoſticks, drawn from the Stars, from the Thunder, from Birds, Mountains, Woods, Waters, and from all the things in which 'tis believed that ſome Deity is diſcoverable.

Fifth. That from the belief that the Souls of the Dead are wandering about their Corps; it was eaſy to take occaſion to conjure up Ghoſts.

Sect. 9. Concerning the Witchcraft, we ſhall only make the following Conſiderations.

Firſt, That it is not ſtrange, that diſtinguiſhing not only created Spirits, but even the Gods, into good and bad; they ſhould endeavour to ſet them one againſt another, and to defend themſelves by the help of the good, or of ſome of the wicked, againſt another; or to avenge themſelves by the power of one God, of the wrong they ſuppoſe to have received from another.

Second. That having forged to themſelves ſo many ſorts of Gods and Spirits ſuperior and inferior, 'tis no wonder, they ſhould believe to deſtroy the power of the leſs, by the aſſiſtance of the greater.

Third. That having ſo baſe thoughts of the Gods, whom they ſubject to the ſame paſſions as Men, and thus Deify human paſſions themſelves, they act conſequently, by ſtirring them up againſt their Enemies, as it comes into their fancy.

Fourth. That putting ſome of their Gods ſo low, and in ſo great a familiarity with the Spirits, they ſeem to aſſume to themſelves, the quality of their Directors, and to be able to make the Divine Operations, even in the moſt hidden things, ſubſervient to what uſe they pleaſe. Chap. 6. Sect. 4.

Sect 10. There is yet ſomthing to be ſaid upon Divination and Witchcraft together, which partly concerns the thing it ſelf, and partly the geſtures of the body uſed in it. What concerns the thing it ſelf, comes to this.

Firſt, That the Opinion of the Heathens, concerning the Genii or familiar Spirits, and the Spirits wandring about Graves, makes 'em believe, that ſomthing may be operated by the means of Graves, and Carcaſſes; for which Reaſon, they uſe the bones of the Dead in their Witchcraft, and conſult them in their Divinations, in hopes of getting an anſwer from the Gods or Spirits, which operate in them, or abide near them, Chap. 10. Sect. 11, 15.

Second. That according to this, their belief of the exiſtence of ſo many ſorts of Spirits, whereof moſt part are wicked Spirits, that walk and wander every where; they are always ready in any unforeſeen diſeaſe, Mortality, or ſiniſter Accident, to caſt the ſuſpicion upon their Enemies or Envious, who have bewitchd them for believing that the inferior Gods or Spirits act according to the Will of the Men to whom they belong, they muſt conſequently believe, that thoſe Men will not fail to effect reciprocally, the one againſt the other, whatever the help and power of the Spirits will allow. Now thoſe ſuſpitions, that will ſurely move Men to ſeek by whom they have been bewitch'd or the cauſe, matter, and foundation of Divination, Chap. 10. Sect. 8, 16.

Sect. 11. As to the poſtures uſed in Witchcraft.

Firſt, The Corpereal Ideas, which they have of the Spirits and of the Gods themſelves, move them doubtleſs to uſe ſo many outward geſtures in their Conjuration, Chap. 10. Sect 16. But there is ſtill another Reaſon of that Cuſtom, viz. That the Prieſts, who are Impoſtors, make uſe of them to impoſe ſo much the eaſier upon the ſimplicity of the Vulgar.

Second. Conſidering how the Opinion of Pythagoras, is become almoſt Univerſal, it may be, methinks, conceived at the ſame time, how it was poſſible, that Men ſhould place ſome Virtue in Letters and Numbers, by gathering and diſpoſing them, in ſuch or ſuch a way, and conſequently in the pronunciation of ſome certain words; for the ſame Pythagoras has believed, that the Virtue of the Deity, influenc'd the proportion, and Harmony of Numbers. Now the Letters of the Alphabet being employed to mark the numbers, not only amongſt the Greeks and Hebrews, but by all the other Nations that have ſome knowledge of Letters, it follows, that ther's not one word, but it can make up a number whence it may rationally be inferr'd, that ſuch or ſuch a word, compoſed in ſuch or ſuch a manner, of ſuch or ſuch or ſuch Letters, more or leſs, has according to their Opinion, more or leſs power in Witchcraft.

Third. Beſides the ordinary numbers, they uſe alſo Names and Characters, as it is ſeen at this day, eſpecially amongſt the Laplanders and Finlanders, whoſe enchanted Drums are ſpotted with the like Characters, Chap. 6. Sect. 5.

Sect. 12. But I have nor yet ſpoken of what is moſt important in theſe Conjurations, that are uſed, as well for Divination, as Witchcraft, which conſiſts in this, that they are part of the Pagan Religion, and even make it wholly up amongſt ſome Nations, eſpecially in the Weſt-Indies, Chap. 9. Sect. 6. Chap. 10. Sect. 16. And 'tis almoſt impoſſible it ſhould be otherwiſe, ſince their whole Religion turns upon their Opinion of the Gods, or draws it's Original from thence.

Firſt. They look by no means upon their practices, nor the ſcope they aim at, as things evil of their own nature; but only by the bad uſe that is made of them, wherefore anciently, the Magi and Diviners, were found amongſt the King's Attendants, and in the Temples, as are ſtill at this day the Brainines, in the Eaſt-Indies, the Fetiſſeros in Guinea, the Baivas or Piais in Peru, and the Country of the Cannibals, &c. and ſeveral others of the ſame quality, ſo that no body is acknowledg'd for Wiſe, Doctor, Prieſt, Prophet, nor becomes Councellor of State, unleſs he be Diviner or Magician, in the ſenſe that has been ſet down. The Holy Scripture ſhows the ſame in the perſons Jannes, Jambres, Balaam, Daniel, and his Companions, of which we have ſaid ſomething before, Chap. 4. Sect. 1, 4. And it may be obſerved in the general inſtances that have been alledg'd, that the Heathens had publick Schools to teach thoſe Arts, that the Prieſts eſpecially inſtructed the [••]ople in that Miniſtry, and trained them up from their Youth, which is ſtill practiſed amongſt the bruitiſh and dull Laplanders.

Second. We ſee at the ſame time, for what Reaſon the entrails of ſacrificed Beaſts, and ſome Meat and dreſs'd Herbs, were imployed in their Witchcraft and Divinations; viz. becauſe in their Opinion▪ ſomething divine was mix'd with them.

Sect. 13. 'Tis therefore certain, that all their practices were grounded upon a certain knowledge, and partly upon vain conjectures, and very great errors; for to ſeek the Deity and to fear it, is an effect of the natural knowledge of God, which Men keep in the midſt of their greateſt corruption. But to admit ſo many ſorts of Deities, of ſuch a low rank, and ſuch a contemptible Nature, and to ſerve him in ſo many different ways, is an effect of the corruption of the mind; which, let it be ſaid in reference to thoſe that acknowledge one God, or Spirit, and who believe the Immortality of the Soul, to which believe the Opinion of the Epicures is not wholly oppoſite thô they ſeem to deny both, or at leaſt, to call them in queſtion; for Epicure and his modern followers, deny not ſo much the exiſtence of a God and of Spirits, as they are earneſt to perſwade ſuch, as believe both, that their practices bely their Faith, and are not agreeable to their principles; and therefore 'tis impoſſible that one ſhould be both an Epicure, and a Sorcerer, or a Diviner: And on the contrary, no Heathen ever endeavoured to contradict the Hypotheſes of Epicure, without admitting thoſe Arts and their effects.

Sect. 14. For a greater certainty, it will be convenient to hear thoſe Philoſophers ſpeak in their own words. Gaſſendus has collected part of what they ſay, Sect. 11. Chap 6. 'Tis the ſame thing that God ſhould govern the World by himſelf, as ſome affirm, or as others aſſert, by Miniſters generally call'd Genii, or Demons, for when all is done, things go nevertheleſs their uſual way in great part, as thô there were no ſuch Miniſters. And thô it were granted, that there are ſome, they could not be ſuch as they are fancyed, viz. of Human ſhape, and converſing with us, I will not ſay that being for the moſt part wicked they could not lead a long and happy life, becauſe malignity is joyned to Ignorance, and tends to ruin; That's what they ſay concerning Spirits, let us then ſpeak of what is practiſed upon that Account, They uſe to alledge Divination as a proof both of Providence and of the exiſtence of Spirits, but I look with ſorrow upon that Human weakneſs, which ſeeks for Oracles, even in Dreams, as thô God being ſet upon Stilts, came by frightful viſions to forewarn Men in their deepeſt Sleep, of what is to happen to them; as thô fortune and chance were not ſufficient to produce ſuch events, without mixing God, not only with the Sun and Moon, and ſeveral other kinds of Annimals, but alſo with all ſorts of Stone and Braſs. Thoſe that ſpeak ſo, make it evident, that they rather have to deny the exiſtence of God and Spirits, than to acknowledge them ſuch as the other Heathens believed them, and to be obliged to own themſelves Sorcerers and Diviners, by granting, that they exiſt. So much for Paganiſm, 'tis time to proceed further,

CHAP. XII. What are the Opinions of the Jews, and how neceſſary it is to examine them.

Sect. 1. WE have hitherto only conſidered Paganiſm, which has no other light but that of Nature; now we ſhall enquire, what thoſe that are illuminated with the light of the Holy Scripture, believe or practiſe upon that account, In the mean while, it muſt be obſerved, that they are not all of one ſenſe, being divided into Jews, Mahometans, and Chriſtians; which difference proceeds from the inequality of the light they have received, or made uſe of; I ſhall begin with thoſe that are at greateſt diſtance from Chriſtianity, and conſequently the neareſt to Paganiſm. It ſeems that the followers of Mahomet, ſhould have that place; ſo much the more, becauſe we have favourable prejudices on behalf of the Jews, as having Anciently been the People of God. But notwithſtanding what they have been, they are now ſo much degenerated, that the belief of the Mahometans, may be ſaid to have more conformity with ours, then theirs hath, both deteſt Idolatry, and acknowledge one God, and take his word for the rule of their Faith. The Jews receive only the Old Teſtament, but the Mahometans admit alſo of the New, adding the Alcoran or Mahomet's Law, to thoſe of Moſes and Chriſt, in order to correct and perfect them both. The Jews do almoſt the ſame as to the Law of Moſes, by the Addition of the Talmud, which contains the traditions of the Ancient. But if the Opinions of both parties were deeply ſearched into, perhaps it would be found that thoſe of the Mahometans favour more the infalibility of the Law and Goſpel, than thoſe of the Jews, that of the Law alone. Add to this, that Chriſt is acknowledged by the Mahometans for a great Prophet, and honoured in that quality, whereas he is horribly blaſphemed by the Jews. For theſe reaſons I ſay, that the Mahometans are halfe nearer to us, than the modern Jews. But what need we any farther proof, ſince as to this matter, it is plain that the Jews are leſs from Paganiſm than the Mahometans, as ſhall appear by the proof I ſhall produce.

Sect. 2. As long as we have had to do with Heathens only, we needed but to make an inquiry after their Opinions concerning their Gods, the Spirits, and the Souls. But here the Queſtion is not concerning the plurality of Gods, for thô formerly the Jews have been extraordinarily inclined to Idolatry, they have now ſuch a great averſion for Polytheiſm, ever ſince 2300 years, that they are returned from the Babylonian Captivity, that they will acknowledge but one Perſon in the Divine Unity. They believe, by the light of the Holy Writ, that this only God is Almighty, and ſufficient to himſelf, and to all things, which he has created of nothing and governs and maintains alone. Amongſt his Creatures they reckon Angels and Men, and think that the laſt have a Soul more excellent, than that of Bruits, tho' far inferior to the Angelical Perfection. Such has been in all times the belief of the Jews, and ſo farr is more agreeable to the Chriſtian Faith, then that of the Mahometans, as we ſhall ſay hereafter.

Sect. 3. But the ſtate of the Jewiſh Religion, whilſt the firſt Temple ſtood, muſt be well diſtinguiſhed from that into which it is inſenſibly fall'n. The Jews of that time were Orthodox, ſave only thoſe who ſuffer'd themſelves to be carried into Idolatry, and undoubtedly they had no other Opinion of the Angels, Demons, and Souls of Men, but what the Holy Writings ſtill teach us; ſo that if we ſtill look upon them as different from us, it is becauſe we conſider thoſe of latter times, when their State was in its fall, and Chriſtianity in its growth. But tho' they be now divided into two Sects, that of the Carraijim, who only follow the Holy Writ; and that of the Rabbanim, who adhere to the Traditions of their Doctors; there is yet but the latter, which deſerves to come into conſideration, the number of the former being altogether inconſiderable, they being a remainder of the Sadduces, which are hardly known in Europe, whereas, the other may be called the poſterity of the Phariſees.

Sect. 4. Tho' we deſign only to inſiſt upon the latter, yet a more particular difference may be obſerved betwixt the Ancient Jews, and the Modern. By the Ancient Jews I underſtand here, thoſe that lived in the time of our Saviour, of his Apoſtles, or a little after. Philo, who was the Learnedſt and Wiſeſt, is of an Opinion not far from that of Plato, when he ſays that the Stars are animated, and that they move circularly by their own intelligence. Ben Maimon is in that point of his Sentiment, of which he has made an abridgement in theſe words. All the Stars and Celeſtial Orbs have a Soul, Knowledge Ʋnderſtanding, and a laſting Life, knowing him by whoſe Word the Ʋniverſe was made. Each of thoſe [•]reatures, according to his Excellency and Dignity, praiſ[•]s and glorifies his Author, following the example of the Angels: but as they know God, ſo they underſtand what they are themſelves, as well as the Angels, who however, are above them. Their Knowledge being inferior to that of the Angels, and ſuperior to that of Men This is to be read in the Book of that Author Entituled, Of the Grounds of Faith.

Sect. 5. If we come more particularly to examine their Opinions as to the Spirits, whether Angels or Human Souls, we ſhall not find the Ancient and Modern Writers agree well together. Philo, who is amongſt the former, believes, That the Air is full of Spirits, the moſt perfect of whom never aſſumed Bodies, but go to and fro, aſcend and deſcend from Heaven upon Earth, for the ſervice of the Great God. That there are others, inferior in Dignity to the firſt, who take on Bodies, of which they are deprived by death, and into which ſome of them return. But others being wearied of this life, go up higher, and live there in peace. But there are others, the moſt pure and excellent of all, who have a ſublime and Divine Ʋnderſtanding, deſpiſe Terreſtrial and periſhing things, are the Miniſters of the Almighty, and as the Ears and Eyes of the Great God, thoſe ſee and hear everything. The Philoſophers call them Genii, and the Holy Writ names them moſt properly Angels, that is to ſay, Meſſengers; for they are really Meſſengers, who carry to Children the Orders of their Father, and to the Father the Prayers, of his Children: wherefore it is ſaid of them, that they aſcend and deſcend. This is contained in the Book of Dreams written by Philo.

Sect. 6. If you now deſire to hear the Jews of the latter times, and their Opinions upon the Nature of Angels; Vorſtius will tell you moſt truly, in his Annotations upon the Grounds of the Faith, written by Maimonides, that they do not perfectly agree together: For ſome believe: That thoſe Spirits have been created of the moſt ſubtile Elements, as Rabbi Juda relates it, in his Book, Entituled Cuſri. Chap. 4. Sect. 4. Others, as the Author of the Book Jezira, hold, as the ſame Rabbi Juda aſſures us, that the Angels proceeded from the Holy Ghoſt. We find alſo in the Book Chagiga, fol. 14. That by the word of God, adminiſtring Angels are created every day. But Maimonides ſpeaks of his own, more wiſely upon this ſubject, and generally upon all others. The Angels, ſays he, in Chap. 2. Sect. 4 Have an Eſſence that ſubſiſts without Matter, not having Bodies, but being Eſſences, diſtinguiſhed from one another.

Sect. 7. Upon this difference of the Angels, in the opinion of the Jews, I think it better to propoſe what has been ſaid by the ſame Author, than to quote any other; becauſe there is none amongſt them, that may be compar'd to him, either for Learning or Judgment, as not intending to impute to them more fooliſh Doctrines, than thoſe that are admitted by their moſt authentick Writers. Thus then Maimonides expreſſes this Opinion. When the Prophets ſay, that they have ſeen the Angels as a fire, and with wings, they ſpeak after the manner of the Prophets, and by a ſimile, deſigning only to ſhew, that they are neither corporeal nor heavy. In this ſenſe it is that God himſelf is called a Conſuming fire, viz. improperly thus, likewiſe this paſſage muſt be underſtood, he makes the Winds his Angels, or, as it is in ſome Translations, The Spirits, for the Hebrew word [〈 in non-Latin alphabet 〉] Ruach, having thoſe two ſignifications of Spirits, and of Winds. And therefore the Angels being material are eſſentially diſtinguiſhed betwixt themſelves, as by degrees, the one being above the other; to which the Author applies theſe words; For a higher than that high, takes notice of it, and there are yet higher than they are. Not that they are placed one above the other, as it is done amongſt Men; but as we ordinarily ſay of two wiſe perſons, that one is wiſer than the other, and that the Cauſe is more excellent than the Effect. So that he pretends that God himſelf has produced thoſe of the firſt Dignity, who have brought for h thoſe of the ſecond, and theſe, thoſe of the third, and ſo forth.

Sect. 8. Jewiſh Authors ordinarily eſtabliſh ten Degrees or Orders, who are diſtinguiſhed by their Names, in the ſame Maimonides, and in the Book Midraſch Bereſhjit, deſcending from the higheſt degree to the loweſt. 1. Chayos Hakkodeſch. 2. Ofanim. 3 Oralim. 4. Chaſmalim. 5. Seraphim. 6. Malachim, or Angels. 7. Elohim. 8. Bene Elohim. 9. Cherubim. 10. Yſchim. The ſignification of moſt of the Names, is very uncertain and far fetcht. However, I ſhall tranſlate them as briefly as I can, and as I can beſt gueſs by the explications they have given of them. 1. Living Holily. 2. Quick. 3. Powerful in ſtrength. 4. Flames of Fire. 5. G[•]owing Sparks. 6. Meſſengers. 7. Gods. 8. Sons of God. 9. Images of the Temple. 10. Men. 'Tis believed that the firſt are ſo called, becauſe they are originally Holy, in a more excellent manner than Men; and that by their influence, they are the cauſe of the life of all the Creatures inferior to them, which God has created by their Miniſtry. The name of Men may have been given to the laſt, becauſe 'tis ſuppoſed that they uſe ſometimes to appear by the order of God in a human ſhape. They only alſo, ſaith Maimonides, were thoſe who ſpoke by the Prophets, and are in the nearſt degree to the human Knowledge.

Sect. 9. That's the difference which is amongſt them. I ſhall yet ſet down in the words of the ſame Author; how thoſe ten Orders are diſtinguiſhed from God and Men. All thoſe living Beings, ſays he, know the Creator in an excellent degree of knowledge; each in reference to his Order, and not in relation to his Excellency. For which reaſon, the firſt Degree cannot conceive the Creator, ſuch as he is in himſelf, becauſe their Ʋnderſtanding is too ſhort to attain unto him. However, they approach nearer to him, than the Beings of an inferior Order, and each of theſe Orders, unto the 10th. knows the Creator more perfectly than Men, who are compoſed of Matter and Form.

Sect. 10. The Cabbaliſts, who have traced out the way to the Magick of the Jews, are not contented with theſe Ten Orders, but divide all the Creatures into four Circles. The 1ſt, is the Circle of the exhalations, Avilos, called otherwiſe Zephiros, Lights, ſo much exalted in all ages by the Jewiſh Doctors, who will not have them called either Creatures or Eſſences of the Creator, but perfections diſtinct from him, as Manaſſe Ben-Iſrael explains it more particularly, putting them into parallel with the Ideas of Plat[•], and eſteeming them to be the Principles of all things. He counts 10 of this Order, the Crown, the Science, Prudence, Majeſty, Valour, Beauty, Victory, Glory, Foundation and Kingdom. They name the ſecond Circle, that of the Creation, in which are the Angels ſeparated and diſtinct from all Corporality, and divided into 10 Orders, the names of which are ſet down, Sect. 8. They place▪ in the third Circle Jetzira, that is, the forms, amongſt which they reckon ſuch Angels, as have any communication with Bodies. The 4th Circle contains all the other Creatures named Alchiia or compounded Beings.

Sect. 11. If I would relate more at large, whatever the Jews have written of the Angels, and the Opinion of each of their particular Doctors, there would not be much agreement betwixt what I ſhoul ſay, and what has already been ſaid; they differ ſo much from one another. However, here follow the Thoughts of ſome of their Ring-leaders. They ſpeak of three ſorts of Angels, the firſt, is altogether free from Matter, and there are four Troops of that ſort, which have each their Captain, that ſtands at one of the corners of the Throne of God. Michael is on the Right, Gabriel on the Left, Ʋriel before, and Raphael behind: This we learn from Rabbi Eliezer, in his 4th Chapter. Thoſe Names have a very pregnant Senſe. Michael, that is, unleſs it be God; Gabriel, God is my Strength; Ʋriel, God is my Light; Raphael, God is my Phyſitian. They never appear'd to the Eyes of Man, nor in a human ſhape, unleſs in a Viſion, and to the Prophets only. The good Angels, whom God employs in the Adminiſtration of the World, are in the ſecond Rank. They have often appeared to the Prophets in an human ſhape; they dwell above the Coeleſtial Orbs, and are called the Army of Heaven. But the Devils, or Schediim, that are the wicked Angels, or as they uſe to ſpeak, Kacodaimones, the Bad Demons, of whom mention has been made, Chap. 2. Sect. 12. have their abode under the Moon, and are the Executioners of God's Wrath and Judgments. But as to this laſt ſort, we muſt more particularly enquire after the Belief of the Jews.

Sect. 12. They call the Devils Angels of Deſtruction or Death, Satanim, Satans, or Adverſaries. Philo, that was Contemporary with the Apoſtles, will beſt teach us what they think of it. Thus he writes in his Book of the Giants. Moſes uſed to call Angels what the other Philoſophers name Genii. Here he takes the [••]rd Genii in too large a Senſe, or he confines that of Angels to too ſtrict a Signification; according to that which has been obſerved before, Chap. 2. S. 13, 14. They are, purſues that Author, the Souls that fly into the Air, which none ought to account a Fable; and therefore it gives a more particular explication of it. As we ordinarily ſay that there are good and bad Spirits, and good and bad Souls, it is the ſame with the Angels: Some of them are called good, and are Meſſengers that go to and fro, from God to Men, and from Men to God, who are unreproachable and conſtant in their excellent Miniſtry; but on the contrary, there are others that are Prophane and Execrable, and may well be call'd Damnable, without fear of Lying.

Sect. 13. The Jews report very differently the origin[•]l of Spirits. Manaſſe Ben Iſrael aſſerts, That they were produced by God himſelf on the ſecond day of the Creation. Prob. 23. Rabbi Eliezer relates their fall in theſe words, Chap. 13. The Adminiſtring Angels ſay to God eternally Bleſſed: O Lord God of the Ʋniverſe, What is Man that thou ſhould'ſt put ſuch value upon him? What is he beſides Vanity? For he can but ſomewhat reaſon upon Terreſtrial Things. God anſwer'd, do you pretend that I only deſire to be Exalted and Glorified by you, here above. I am the ſame there below that I am here. Who is it amongſt you that can call all the Creatures by their Names? There was not one amongſt them that could do it: Whereupon Adam roſe and named all the Creatures by their Names, which the Adminiſtring Angels ſeeing, ſaid among themſelves; Let us conſult together how we ſhall do to make Adam Sin againſt his Creator, otherwiſe he is like to become our Maſter: Sammael, who was a great Prince in Heaven, ſhe has been before mentioned, Ch. 12. S. 8.) was preſent at this Council with the Saints of the firſt Order, and the Seraphins of ſix Troops. Sammael choſe ſome of the twelve Orders to acco[••••]ny him, and came down below to viſit all the Creatures, whom God, eternally Bleſſed had created. He found none ſo cunning and ſo proper to deceive, as the Serpent. The Author comes afterwards to the Seduction and Fall of Man, upon which he tells as many Stories as he has already done: So was the Seduction of Man the cauſe of the fall of the Devil. Afterwards he relates how God puniſhed Adam, Eve, and the Serpent, and impoſed on each of them his proper Pain. He call'd them all three before him, charged by his Sentence. Adam with nine Curſes, and condemn'd him to Death; but he precipitated Sammael, and his whole Troop from the Heavens, the abode of his Holineſs: He cut off the Feet of the Serpent, (for it had before the ſhape of a Camel, and Sammael rode upon him) and he curſed it above all other Beaſts and living Creatures. That's the Fall of the Devil, according to the Opinion of the Jews; for we muſt not charge this Story upon Eliezer alone: The Targums, that contain the moſt ordinary and received explications of their beſt Doctors, mention this Fable in ſeveral places.

Sect. 14. They give yet another original to the Demon, feigning him to be iſſued from Lilis; That's (ſaith Manaſſe) the Name of the Wife of the Devil; who, according to the Opinion of ſome, had been the Wife of Adam, [〈 in non-Latin alphabet 〉], Lilit. Is a word to be found in the Holy Scripture, Iſa. 34, 14. which our Interpreters tranſlate Satyr, the French Lutin, and the Dutch Duyuell; but we muſt hear Rabbi Eliſha, who in his Thisbi has ſet up the whole Legend. We find in ſome Writings that for one hunderd and thirty years, during which Adam abſtained from his Wife, there came ſhe Devils to him, who grew big with Child, and brought forth Devils, Spirits, Hobgoblins, and Night Phantaſms. I find again in other places, that the Devils have been brought forth by four Mothers, Lilis, Naome, Ogera, and Macholas. We likewiſe read in the Book of Ben Syra, Queſt. 60. that Nebuchadnezar asking him why moſt Children died within the eighth day of their Birth; he anſwer'd, becauſe Lilis kill'd them, of which matter there is more largely treated in the ſame place, but I ſhall not write more of it, becauſe I dont credit it. By that Narration may be ſeen, how groſs the Fictions of the Jewiſh Doctors are, ſince there are Men amongſt 'em, who cannot believe them, how apt ſoever that Nation may be to be impoſed upon.

Sect. 15. But, as if thoſe four ſhe Devils had not been ſufficient to People the World with wicked Spirits, they have invented a third ſort from what is mention'd, Gen. 6.2. That the Sons of God ſeeing the Daughters of Men, that they were fair, took for Wives ſuch as they liked. From very ancient times, the Jews by thoſe Sons of God underſtand the Angels. Wherefore Joſephus ſays in his firſt Book of the Jewiſh Antiquities, Chap. 4. That ſeveral Angels of God, mixing themſelves with Women, begot a very inſolent Generation. He even knows the Names of thoſe Angels that were carried to that exceſs of Letchery; Aza and Azael were the chiefeſt amongſt them, being both enamour'd with the Beauty of Naema, Cain's Daughter. Thence proceeded the Giants mention'd in the ſame place of the Holy Writ; who, as we may infer from that Narration, muſt have been half Devils, and half Men. Aſmodee, the wicked Spirit of Sara, Daughter to Raguel, of whom mention is made in the Book of Tobit, was likewiſe iſſued from that Marriage; but others affirm him to be Sammael. If it be asked, how Spirits have the faculty of Generating; Eliezer explains that difficulty in his 22th Chapter. When they were thrown down from their Holy abode, their ſtrength and ſhape became like to that of Men.

Sect. 16. But not to fill up this Book with Tales, they had rather imagine, as ſome Heathens have done, Chap. 2. S. 12. that thoſe wicked Spirits are half Angels, and half Men. Whereupon Vorſtius in his Notes upon Rabbi Eliezer, relates the following words, taken from Rabbi Scheem Toob, in that place where Rabi Nitron ſpeaks of Lilis. The power of the Devils, Night Phantaſms, and Wicked Spirits, which we ſometimes ſee in a human ſhape, proceeds from the concourſe of that Chief of theirs; and as to their ſtate, the Opinion of the Learned is, that they reſemble Men as much as they do Angels; becauſe on the one ſide they are not ſuch a ſubtle ſubſtance as thoſe of the other Spirits; and on the other they are not compoſed of ſuch a groſs matter as that of Men. If we deſire to know why thoſe curſed Creatures are called by the Jewiſh Doctors ſometimes Spirits, and ſometimes Male and Female, as tho' they were Men; the ſame Toob will tell us in his 5th Chapter, as Vorſtius relates in the 22th Chapter of Rabi Eliezer, where he ſpeaks of a ſecond Order of Spirits conſider'd as diſtinguiſhed into ten Orders. From that Order proceeds in the Univerſe two ſorts of Spirits of Error, or Satyrs, who behave themſelves like Men, who appear to them in their Dreams in the ſhape of handſome Women, transforming themſelves now into Men, then Women.

Sect. 17, 'Tis now time to learn their Opinion concerning human Souls, at leaſt if they underſtand themſelves diſtinctly enough, to inform us of it: For it already appears, from what I have quoted out of Philo, Sect. 12. that the moſt Learned do not ſtick to an accurate diſtinction betwixt Angels and Souls; And Joſephus that famous Hiſtorian, almoſt as ancient as that other Author, ſays in his ſeventh Book of the Wars of the Jews, Chap. 25. That the Spirits called Daemons are thoſe of the worſt of Men, who fall upon the living and kill them, if not hindred from it. Thence it appears, that he aſcribes ſomething Corporeal to thoſe Spirits, ſo much the more that he fancies that they may be expell'd by the Root Baaras, or by ſome other formerly ſhewed by Solomon, as the ſame Author intimates in his eighth Book of the Jewiſh Antiquities: But I am to make a large mention of that ſort of Enchantment, in the following Chapter.

Sect. 18. The Book, which the learned Hoornbeck has written againſt the Jews, contains in ſhort their Opinions, as to the Nature and Original of Souls. Their Opinion (ſays he, Pag. 319.) is, that the Souls were all created together with the Light, the firſt day of the Creation; and not only that they were Created together, but by Couples; the Soul of a Man and that of a Woman; ſo that thereby it may be eaſily underſtood that Marriages muſt be very happy, and attended with great Sweetneſs and Tranquillity, when one marries with his peculiar Soul, that is, with that which was created with her: Whereas they cannot be but unhappy, and turn to the puniſhment of Men, when they are bound to a Body whoſe Soul was not created with the Soul of him that Eſpouſes her. We have to ſtrive againſt that Ʋnhappineſs until we be rid of it, and that we may be united by a ſecond Marriage to the Soul that was made our Partner in the Creation to lead a happier Life. Manaſſe Ben Iſrael gives a more large account of that belief in ſeveral places, as in his Conciliador, Queſt. 6. Pag. 12. In his ſecond Book of the Reſurrection, Chap. 13. as alſo in the third Book, Chap. 9. and in his Treatiſe de Termino Vitae, Sect. 8. pag. 207. which he more largely confirms after the Jewiſh manner in his third Queſtion.

Sect. 19. As to the State of Souls after Death, the Metempſychoſis of Pythagoras is alſo received amongſt the Jews, which Tranſmigration they call Gilgul, that is to ſay, the Revolution of Souls; for they imagine that after Death, the Soul wanders for a year about the Body, whence ſhe is gone out, and goes ſtill rambling, till ſhe meets with another Body, into which ſhe may enter to be born again with it. They fancy that this happens three times, as it is obſerved in the Thisbi, upon the word Gilgul, in this manner. The Opinion of the Cabbaliſts is, that every Soul is created thrice; to let us underſtand that ſhe introduces her ſelf ſucceſſively into the Bodies of three Children or Men. This they hope in ſome manner to confirm from the Book of Job, ch. 23. v. 19. according to that they ſay, That the Soul of the firſt Man enter'd into the Body of King David, and is now to paſs into that of the Meſſiah; that Myſtery being contained in the three Hebrew Letters of Adam, [〈 in non-Latin alphabet 〉]; taking the [〈 in non-Latin alphabet 〉] as the initial Letter of the name of Adam, the [〈 in non-Latin alphabet 〉] as the firſt of that of David, and the [〈 in non-Latin alphabet 〉] as the firſt of that of Meſſiah. Their learned hold, that the Souls of the wicked paſs into the Bodies of Beaſts, each Soul according to the nature of the Sins ſhe has committed. Thus the Soul of a Man that has debauch'd his Neighbours Wife, is to enter into a Camel; And therefore, (ſays David) I ſhall ſing to the Lord, ki gamal alaii, [〈 in non-Latin alphabet 〉], becauſe he has deliver'd me from the Camel; as they interpret it, uſing this Reaſon, that when the Hebrew word [〈 in non-Latin alphabet 〉] is punctuated, it is read otherwiſe, and pronounced Gamaal, which ſignifies a Camel.

Sect. 20. There are ſome however who believe that the Souls of the wicked periſh with their Bodies. Joſephus ſays of the Phariſees of his time, that they aſſerted the Tranſmigration of the Souls of the good only, but that they ſent thoſe of the impious to the eternal Torments, in his ſecond Book of the Wars of the Jews, Chap. 7. The Sadducees, according to the Teſtimony of the Holy Scripture, believed neither Reſurrection, nor Angels, nor Spirits▪ in St. Matth. Chap. 22. v. 23. and in the Acts, Ch. 23. v. 8. but now the Jews have invented a great many Chimaera's, that powerfully confirmed them in their Magick, and the practice of their Conjurations; for, as it has already been ſaid, the Soul ſeparated from the Body muſt wander a whole year about her Corps, during which the wicked Spirits that abide in the Air, and are call'd [〈 in non-Latin alphabet 〉], Malachi Chabbalah, or Devils of Torments, and have yet ſeveral other Names, find occaſion to make them reenter into their Bodies, as they have power to do, when they are required to it by Conjurations. Thence proceeds in their meaning, That the Witch of Endor, called again the Soul of Samuel into his Body, becauſe he had not been dead a whole year. Manaſſe Ben Iſrael teaches the ſame Doctrine, and aſſures us, 'tis that of the Ancients, which he has extracted, eſpecially from Gemara Siabbas. There are ſome however, who have more rational Opinions, as we ſhall ſee in the ſecond Book, when we have occaſion to examine that inſtance.

CHAP. XIII. That the Witchcraft anciently Practiſed, and ſtill in uſe amongſt the Jews, proceeds from the ſame Original.

Sect., 1. WE have examined the Opinions of the Jews upon that matter, as much as they differ from the holy writ; for as far as their belief is conſonant to it, we receive and approve of the ſame. Let's now ſee what they practiſe as to Witchcraft, the Holy Scripture may fully convince us of the great inclination that People ever had for it; which doubtleſs proceeded. Firſt, from the practices they had ſeen in Egypt, and of which perhaps they had not abſtained, but had ſeen the continuation of them in the Country they inhabited, that was ſurrounded and intermixed with ſo many Nations addicted to that Art. 'Tis for that Reaſon the Law gives them ſuch frequent warnings to beware of it, Exodus, 22, 18. Levit. Chap. 18. v. 31. Cap. 5. v. 27. Deuter. Chap. 13, 8, 9, 14. Iſaiah, Chap. 6. v. 12.20. And that he threatned them ſo ſeverely, becauſe they could not reſolve to forſake that impious exerciſe, as may be ſeen, eſpecially in Manaſſeh King of Judah, 2 Kings, Chap. 21. v. 6. 2. Cron. Chap. 3. v. 6. That Sin became general in the midſt of Iſrael, or the Kingdom of the 10 Tribes, ſo that the Scripture ſays, that They uſed Divinations, and obſerved the cry of Birds, 2 Kings, Chap. 17. v. 17. In the Apoſtles time, there were Seven Sons of the ſame Father, one of the high Prieſts, who took upon them to be Exorciſts and to conjure Devils. Acts, 19. v. 13, 14. But all theſe things made no part of the contents of their Law, and on the contrary were the effects of their Rebellion, ſo that Judaiſm was not properly anſwerable for them, until they were taught by the Rabbins themſelves, and at laſt introduced to make up part of their Religion. Such are the Doctrines, which I have repreſented in the preceeding Chapter, to which the practices of the preſent Jews, are perfectly agreeable.

Sect. 2. The inquiſitive Lighfoot, has ſhewed by many proofs that the Jews at their return from the Babylonian Captivity, having entirely forſaken Idolatry, and finding they were deſtitute of Prophets▪ addicted themſelves by degrees to Witchcraft and Divination, about the time of our Saviours coming. The writings of the Talmud, that are full of Inſtructions for that purpoſe, and are nevertheleſs in great credit among them, give upon that ſubject a teſtimony not advantageous to them, eſpecially ſince, in the following times, they uſed the ſame Arts againſt Chriſtianity. Lightfoot aſſures us, That after the Deſtruction of their City and Temple, there were ſeveral Impoſtors amongſt tbem, who eagerly addicted themſelves to Magick, by which they got afterwards into great reputation, and that the expounding of Dreams was a pretence they made uſe of, to commit a vaſt number of Deceits and Villanies. We ſee, continues that learned Author, in the Book Maarſar Shemi, fol. 45. Col. 2, 3. That Rabbi, Joſeph, Ben Calpata, Rabbi Iſmael, Ben. Joſe, Rabbi Lazarus, and Akiba, made it their whole buſineſs, many of their expoundings are related in the place I have quoted out of Lightfoot, and from ſeveral things contained therein, it may be infer'd, that they inſtructed their Diſciples in thoſe Arts. In the Book Shabbat, fol. 3. Col. 2. mention is made of a Phantaſm, that appeared to one of their Bigots, whilſt he was meditating the Law, and fol. 8. Col. 2. fol. 14. Col. 3. all ſorts of Conjurations are treated of, ſome to cure Wounds, others againſt the ſting of Serpents, againſt Theft, and even againſt Enchantments; this I have Collected from the Second part of the works of Lightfoot, page 147. where many other things of that nature are to be found, but not neceſſary to relate, and much leſs to extract out of the own Books of the Jews.

Sect. 3. However it will not be beſides the purpoſe, to add, what the ſame Lightfoot has gather'd from ſeveral of their writings, eſpecially from the Book Sanhedrin, concerning their Bathkol or the Daughter of the Voice, which is the name the Jews gave to the Echo, pretending it was an Oracle, that under the Second Temple, ſupplyed the want of the Ʋrim and Thummim, with which the Firſt Temple was honoured. This is known by all that are but a little acquainted with the Jewiſh affairs, and have read ſome of their writings, but here are proofs that ſhow they made uſe of Bathkool Divinations. Rabbi Jochanan and Rabbi Simeon, deſigning to conſult Bathkool, to go and ſee Rabbi Samuel the Babylonian, they paſs'd before the School, and heard a Boy reading what is contained, 1 Sam. Chap. 25. verſe 1. Samuel is Dead. They obſerv'd that, and found that the Samuel they ſought was Dead. Here follows another ſtory, Rabbi Jonah, and Rabbi Joſah, went to viſit Rabbi Acha, while he lay ſick, they ſaid let us hear what Bathkool will ſay, and immediatly they heard a Voice of a Woman that ſaid to her Neighbor, The Candle goes out, to which the Neighbor anſwer'd, Pray don't let it go out, nor extinguiſh the light of Iſrael, Lightfoot, Tom. 2. p. 167. It is as ſure that thoſe words proceeded from Bathkool, as it is certain, that Elijah is preſent at the Circumciſion of the Children of the Jews, as 'tis commonly believed among them and as all the learned know.

Sest. 4. But beſides thoſe ſingularities, we may take notice that all their Witchcraft is founded upon two grounds, the influences of the Stars, and thy apparitions of Spirits, the reaſon of the former ground is, that thô they eſteem not the Celeſtial lights to be Gods; yet they aſcribe to them a particular virtue, working upon, and influencing Human Actions, as well external as internal ſenſes. We have already heard Philo and Ben. Maimon upon that matter. 'Tis very uſual with them to ſay, The Planets make ſuch a one Wiſe, or Rich, as Buxtorf relates it in his Lexicon Talmudicum, out of the Books of the Sabbath, theſe are happy influences or Conſtellations, that are called Mazzal-toob, but Mazzal-ra is a malignant Star, under which one is born, or whoſe virtue influences him all his Life. Buxtorf ſays again upon the Authority of the ſame Book, That the Planet of the Day of ones Birth, influences him not, but only that of the Hour. And even, we find in that Book which is the Genius of every Man, according to the Planet under which he's born, He who is born under the Sun, will be handſom, free, not diſſembling, but of an unconſtant humour. Under Venus, he'll be rich and letcherous. Under Mercury, skilful and of a good memory. Under the Moon, ſickly, and unſtedfaſt. Under Saturn, unfortunate. Under Jupiter, juſt; and Under Mars, happy. Which is the ſame with all the other Conſtellations. In the mean while it is commonly ſaid, That there is no Planet in Iſrael, becauſe all the Jews ſeem to be born under one Planet, being all of the ſame Genius and Conduct; therefore we muſt conclude, that thoſe diſtinctions concern only ſtrangers, and that Iſrael has the skill of foretelling their good and bad Fortune. However they are much diſturb'd when the Moon is Eclipſed; becauſe they take that accident as an ill preſage to them, which is an evident proof of the unſtedfaſtneſs of the Jewiſh Nation.

Sect. 5. As to the Spirits, Manaſſe, Ben Iſrael, diſcovering the true ground of the Jewiſh Divinations, leads us to the wicked Spirits, ſaying, That ſome of them are skilful and ſhrew'd, and others fooliſh and dull. The moſt skilful, flying from one corner of the World to the other, ſometimes learn what is to happen. For this Reaſon he acknowledges page 18. That ſeveral Conjure up thoſe Spirits, and do wonders by help of the black Art. We read even in ſome Cabbaliſtical Books, as in Pirke Chalos, and Ratſiel, and in ſome others, the names of thoſe Spirits, and the form of the Conjurations uſed for that purpoſe, There are alſo to be found all the preſages that may be drawn from the various ſorts of Apparitions. If thoſe Sprits appear to a Man alone, they forebode nothing good; if they appear to two perſons together, they preſage nothing ill; but it never happens, that they ſhew themſelves to three in a company.

Sect. 6. The ways and means they uſe for their Witchcraft and Divinations, are to be obſerved in the Ceremonies of their Feaſts, and the whole courſe of their ordinary Life. Every one knows that Marriage is the lawful way to beget Children, which makes them believe one muſt needs know how to preſerve himſelf in that occaſion, from the wicked Spirits. There is none but has read the Book of Tobit, how he expel'd the Devil Aſmodee, by the inſpiration of the Angel Raphael, and how they took together a Fiſh, which as ſome ſuppoſe was a Pike, as to the Heart and Liver, ſays Raphael, if the Demon, or wicked Spirit diſturbs any Perſon, whether Man or Woman, he needs but make a perfume before him, and the party ſhall be no more vexed, Chap. 6. v. 7. When he was marryed with Sara, he remembred the words of Raphael, and took the Aſhes of the perfumes, put the Heart and the Liver of the Fiſh thereupon, and made a ſmoke with it, which when the Evil Spirit had ſmelt, he fled into the utmoſt parts of Egypt, and the Angel bound him there, Chap. 8. v. 23.

Sect. 7. If that Narration is eſteem'd Apochryphal by the Proteſtants, that of Joſephus deſerves not a better name, when in the Second Chap. of the 8th Book, of his Jewiſh Antiquities, he deduces the Original of Magick from Solomon, and lays the foundation of it, upon the wiſdom of that King, nay he aſſerts, That God himſelf had inſpired him with that Art ſo powerful againſt Demons, for ſays he, He has made uſe of Witchcraft to expel diſeaſes, and has left in his writings, forms of Conjurations, by which the Devils that moleſt mankind are ſo far baniſhed, that they never dare come back again. And that ſort of cure is now in great requeſt amongſt our Nation. It conſiſted according to the deſcription given of it, in the uſe of ſome certain Root, which they ſeal'd up, and put under the Noſtrils of the poſſeſſed. At the ſame time they uttered the name of Solomon, and the words of his Conjuration, and ſo was the Devil forced to flie. He declares to have been an Eyewitneſs himſelf of an operation of this nature, made in the preſence of the Emperor Veſpaſian and his Sons, on the Perſon of one Eliezer. We will examine in our 4th Book, how the ſight of Joſephus was then diſpoſed; but in the mean while, we could wiſh he had explained to us, whether this Root is the ſame with that he mentions in the 28th Chap. of the 7th Book of the Jewiſh Antiquities, which he calls Baaras, becauſe of the place where it grows, ſince he alſo aſcribes to this laſt, the wonderful virtue of expelling Demons; for according to his relation, one needs but touch the poſſeſs'd with it, and the Devil is forced to run away, but of this more in the 4th Book.

Sect. 8. Here follows how the preſent Jews are moleſted all their Life by the wicked Spirits, and how they beware of them. When a Child comes into the World, the terrour of Lilis comes with him, to ſeize upon the Spirits of the Parents, becauſe that Lilis intends to kill the Boys, within 8 days of their birth, and the Girls within the 21th. The remedy of the German Jews, to preſerve themſelves from that danger, is, To draw circular lines with Chalk or Charcoles, upon the 4 Walls of the Chamber, wherein the Woman lies, and to write upon each Circle Adam, Eve, let Lilis be gone, they alſo write upon the Door of the Chamber the names of the three Angels that preſide over Phyſick, Senoi, Sanſenoi, and Saumangelof, as Lilis her ſelf taught them, when ſhe hoped to drown them all in the Sea. This is related by Elias in his Book entituled, Thisbi, to which he gives no great credit, as he himſelf witneſſes. I cannot omit what Buxtorf ſays in his Lexicon Talmudicum, concerning the weapons wherewith they arm themſelves againſt Phantoms. A Vail ſpread over the Face, hinders the Phantaſm from knowing him that is frighted, but if God judges that he deſerves to be terrified for his ſins, he cauſes the vizard to fall down, that the Ghoſt may ſee and bite him.

Sect. 9. But what terrour ſoever the Devil cauſes to them, they nevertheleſs believe, that if they take their opportunity, they may prevent his endeavours without trouble. To this the choice of days is of great uſe, and they have ſo great a regard for them, that they do no longer deſerve the reproach, that was caſt upon them, of Not underſtanding the ſigns of times. The ſame Buxtorf, in his School of the Jews, will ſupply us with a ſpecimen of that Cuſtom, At the great day of propitiations, they appeaſe Sammael with a preſent, for on that only day in the whole Year, he is allowed, by a compact with God, to accuſe Iſrael of their transgreſſions. Beſides, they believe themſelves ſo cunning as to cheat the Devil. The Firſt means they uſe for that purpoſe, is to blow upon the Corn, withall their ſtrength, from morning to night, fancying to make Sammael forget the quality of it, by the fright they caſt upon him. The Firſt Day of the Year is alſo fit to put another cheat upon him, for as on that day, God ſits in judgment for the examination of Sins, they endeavour to hinder their Enemy from bringing his accuſations againſt them, by concealing from him the date of the Day. The ſubtilty they uſe in that occaſion, is that they forbear to read, either the begining or the end of the Law, as Sammael ſuppoſes, that they ſhall do that Day, and thus they never fail to catch him. They alſo abſtain as much as they can on the 17th day of the Month Tammus, that anſwers to our June, and the 9th of the following Month on which falls their Second faſt to go from home, and eſpecially avoid to make any journey of 4 or 5 Miles, or to appear in a Court of Juſtice, becauſe that time is the reign of a wicked Spirit call'd Ketelmeriri, bitter Deſtruction, a name drawn from Deut. Chap. 32. v. 24. Where Moſes however ſpeaks of quite other matters.

Sect. 10. The Cabbala chiefly uſes ſuch Witchcraft, as is made by numbers and Letters, and is in great requeſt amongſt the Jews. It even teaches to apply to it the ſacred word of God, and withal ſome ſentences and diſcourſes, or only ſome proper words and particular names, to which the Jews aſcribe a great Virtue; whether they attribute it to the power of the apparition of abſent bodies, or of incorporeal ſubſtances, or whether they preſume to effect by that means, ſtrange and wonderful things. Malka Scheva, or the Queen of Sheba, that went to viſit King Solomon in his glory, has been often conjured up, as they fancy, and has appeared to the ſuperſtitious, In ſhort, as to what concerns the other extraordinary effects, which they boaſt to produce, they are held for great forcerers, even by Chriſtians, over credulous in this point; for there are Germans, who look upon them as Men, that can ſtop conflagrations, and quench Fire, by throwing upon it ſome bewitch'd things; that can draw two or ſeveral ſorts of Wine out of the ſame Veſſel, and are capable of producing many other wonders.

Sect. 11. To ſpeak of the other uſes, they make of names in Witchcraft, it muſt be granted, that they make no more difficulty to mix the name of God with it, than that of the Devil. The famous name of [〈 in non-Latin alphabet 〉] that which we uſe to read Jehovah, when punctuated, is multiplied by their Doctors, by 12, 42, and the 72 Letters, which they diſpoſe and make words of them, and apply them to Witchcraft. For that Reaſon, they call it Shem Hamphoraſh, a name explained or divided. They believe it to have a great Virtue; by him Moſes kill'd the Egyptian, by him Iſrael was preſerv'd from the hand of the deſtroying Angel in the Wilderneſs; and by him Jeſus Chriſt expel'd wicked Spirits. Thus they blaſpheme the Second Perſon of the Holy Trinity, not being able to deny his power. It is eaſy to be inform'd of all theſe things in their own writings, and by their own conſent. The name of the Devil is likewiſe of much force to his great loſs and ſorrow. That force proceeds from the 4 Hebrew Letters, that compoſe this name, with the Article perfixed to it, [〈 in non-Latin alphabet 〉] Haſſatan that make up juſt the number of 364, that is, of all the days of the Year but one. Now the Jews pretend, that by Reaſon of the Virtue of that number 364, included in the name of Haſſatan, he is deprived of the right of accuſing them during a like number of days in the Year, and therefore he has but one remaining, in which he may do it, ſo that if he chance to neglect that day, or to be then deceived or puzled, he may well be ſorrowful, and the Jews very glad, all this is grounded upon the paſſage of Zacharia, Chap. 3. v. 2, The Lord rebuke thee, O Satan.

Sect. 12. They alſo pretend to find a great Virtue in the reckoning of Letters, and their diſpoſition into ſeveral different orders▪ They write on the forepart of Houſes, and the Walls of Chambers, ſome ſtrange Characters of no leſs extraordinary names, which they uſe to give to thoſe Angels, that are eſtabliſhed over the plague, ſuppoſing by that means to be ſufficiently ſe[•]ure from the burning darts of that conſuming ſcou[•]ge. The word [〈 in non-Latin alphabet 〉] Diriroon is likewiſe an infallible preſervative againſt the Peſtilence, when 'tis written 22 or 23 times, that is as many times as there are Letters in their Alphabet, of which they put one every time before that word, beginning with the firſt Letter, and ending with the laſt. They have likewiſe excellent remedies againſt Agues, the word [〈 in non-Latin alphabet 〉] that is made up of Six Letters, being written 6 times in as many different files,^[1] leaving out a Letter of every file on the left ſide, is, in their Opinion, an excellent remedy againſt the quartan Ague, the ſtumbling block of the Phyſitians. By this any one may perceive how great Virtue the Jews aſcribe to Letters, Characters, and Names. Here you have another Myſtery taught in the Book Aroda Zara, 'Tis dangerous to drink at Night, ^[2] why? becauſe that makes People blind, but if one be dry and he drinks, what then? here is the remedy. The Hebrew word [〈 in non-Latin alphabet 〉] Shebriri, that is, loſt ſight or ſudden blindneſs, being written as it is here in the Margent, and hung about the Neck, cauſe the blindne[••] to go off, as much as we ſee decreaſe the firſt Letters of this word, untill they be altogether vaniſhed, and the blindneſs gone. Thoſe Inſtructions are to be found in the Lexicon Talmudicum of Buxtorf.

Sect. 13. By this ſhort Specimen of their Witchcrafts, may be ſeen the Relation that there is, betwixt the Practices and Doctrines of their Rabbins, contained in the fore-going Chapter, from which, doubtleſs, thoſe practices take their Original.

Firſt, Their opinions of the Materiality, as I may ſay, of good and bad Spirits, Chap. 12. Sect. 8.10, 14, 15. was the cauſe that they aſcribe to them, external and viſible ſhapes, with effects of the ſame nature, as they have been deſcribed, Sect. 6.8. For material Cauſes act materially, whereas Spiritual things are for thoſe that are Spiritual. 1 Cor. 2.13.

Second. It was no hard matter that the ſt a[•]ge Thoughts they have of Sammael, Prince of the Devils, and of Lilis his Mother, according to ſome Chap. 12. Sect. 13, 14, ſhould carry them to practiſe Conjurations, by which they hope to put Mother and Son to flight, or at leaſt to turn them off. Sect. 7, 8, 9. Whoever is ſo credulous in that point, is very apt to miſtake in all others.

Third. Their great and general eſteem for the Cabbala, that aſcribes ſo much power to Letters, Names and Numbers, is the original of all the ſorts of Witchcraft, that are performed with Letters, Numbers and Characters. Sect. 10, 11, 12. And 'tis no wonder that a Nation, who has loſt the vivifying Spirit of the Letters of the Holy Writ, ſhould now ſo curiouſly, and with ſo much trouble, ſeek the help of thoſe Letters deſtitute of the Spirit of Life.

Fourth. It muſt be obſerved, that being antiently uſed to Propheſies, Viſions, Ʋrim and Thummim, they now bethought themſelves of the empty ſound of Bathcole, and the influences of the Stars, to ſupply the want of the advantages they had loſt.

Sect. 14. When we recollect all thoſe things, we eaſily perceive, that thô the Jews are not partakers of the Pagans Idolatry; yet they have a near Relation to them, as to the Opinions and Cuſtoms they have not drawn from the Holy Scripture. Nay, they go farther than the Heathens, and are in a more Diametrical oppoſition to the Principles of their own Doctrine, than the Heathens with thoſe of their Religion; for the Jews conceiving plainer than they do, that there is but one Creator and Director of all, ſufficient to himſelf, and having ſuch a ſtrong prejudice againſt all the Gods invented by Men, and againſt whatever has any nearneſs to Idolatry. 'Tis not eaſie to forgive them their dependency upon the Stars; their fear of the great Devil Sammael, nor their Faith for the virtue of Words, Letters, Characters and Numbers; ſince the Heathens were obnoxious to thoſe faults, only becauſe they had not a ſufficient knowledge of the Supreme Deity, and did not relye ſo much upon him as they ought to have done: whereas they truſted too much upon the Creatures, which they had Deify'd themſelves. However, our amazement will diminiſh, if we obſerve that all theſe Doctrines have been drawn from Paganiſm, and have been received amongſt them, only by an effect of the natural inclination and eagerneſs of that People, for ſuch Fables and Inventions, without conſidering, whether or no they were agreeable to the Rules of the Law. But the utmoſt blindneſs is to perſiſt in them to this very day, without reflecting upon the State, in which the Divine Juſtice has put them, by an entire deſtruction of their Common-wealth, and ſcattering of their Nation amongſt the Heathens. In the mean while I deſire the Reader to obſerve, that hitherto we have met with nothing, of whatever is called Witchcraft, Phantaſms, or Diabolical Apparitions, but it draws its Original from Heatheniſm.

CHAP. XIV. That the Doctrine of the Spirits, and the exerciſe of Magick, are alſo in requeſt amongſt the Mahometans.

Sect. 1. WE cannot ſay many things with great certainty, concerning the Mahometans, upon the matter in hand, for we muſt learn it, either in the Alcoran, that is the Law of Mahomet, or from the Precepts of their Doctors, which very much differ from the Law. As to the Alcoran, I would not truſt to any but my ſelf, and therefore have read it, ſheet by ſheet, from the beginning to the end; but could not gather any particulars, relating to our ſubject, except that little which I ſhall mention hereafter. Beſides, there are come to my hands but very few writings of the Mahometans: yet I have read ſome very credible Chriſtian Authors, that treat of their belief, whom I ſhall preſume to make uſe of; becauſe every one knows, that during their abode amongſt thoſe Nations, they have examined very impartially and narrowly, ſuch things as they relate. Now there's none but knows, that the Doctrine and Worſhip of that Sect, as they are contained in the Alcoran and their other Writings, are involved with many Fables and Fictions, which are generally received as Truth amongſt them, but explained in a very rational ſenſe by the Learned, which makes it, that they are not ſo intolerable in that reſpect, as that they are falſe and groundleſs. And therefore, 'tis but reaſonable to uſe this circumſpection that knowing that ſort of People to be Men of ſenſe, as there are many in other Sects, we interpret their Fables only with relation to that, which is clearly and ſignificantly expreſs'd in other places, and in reference to the tendency they ſeem to have, in what is related of their other Opinions.

Sect. 2. It is alſo reaſonable to relate at firſt, what is to be gathered from the Alcoran, and to joyn to it afterwards, what other Authors ſupply us with, either as to the Doctrine of the Spirits taught amongſt the Muſulmans, that is the Faithful, as they love to call themſelves, or as to their practices in Witchcraft and Divinations. But becauſe the Book of Laws collected after the death of Mahomet by his Diſciples, that are the moſt famous Doctors of the Muſulmans, is not uniform, as to the Order in which it is tranſlated in ſeveral Languages; for the conveniency of the Reader, I deſign to follow the diviſion obſerved by du R[•]er, in his French Tranſlation, and by le Verrier in his Dutch, who both div[•]de the whole work into 113 Chapters.

Sect. 3. Firſt of all, 'tis amongſt them a fundamental point, repeated above a hundred times in the Book of the Law, that God is but One, and hath no partner: in which they perfectly agree with the Jews, even in reference to the Holy Trinity, as has been already mention'd, Chap. 12. Sect. 1. Marmol ſays however, in the firſt part of his deſcription of Africa, Pag. 128. Edit. Paris. That the Morabites, a Sect of Mahometan Arabs, hold that the Heavens, Stars and Elements make up but one God together. The Sahis, another Sect of the Turks, believe that there is ſome Deity in the Sun and Moon, becauſe of the influence thoſe two great Lights of the Univerſe, have upon ſublunary Creatures, according to the Relation of Ricaut in his deſcription of Turkey, Book 2. Chap. 12. De la Vall in his journey, Book 4. Chap. 17. ſays, that amongſt the Perſians, ſeveral Mahometans aſcribe aſſiſting Forms and Intelligences to the Sun, Moon and Stars, by which they are quickned and directed, as our Bodies are by our Souls.

Sect. 4. In moſt, or all the pages of the Alcoran, mention is made of the Holy Angels, of the wicked Devil, and of the Original of Devils, far more rationally, than in the Books of the Jews. For they make the Angels immaterial, tho' they believe that they appear in a Corporeal ſhape, as is to be read in this paſſage of the 5th, Chapter. The Angels, ſay they, are the only conſtant and immutable Creatures, there being no others endued with ſuch Properties. Thus is this paſſage quoted by Levinius Varnerius in his Miſcellanies, who has extracted it from ſome other Book. But this is a reaſoning of the mo[•]t thinking part and the beſt Philoſophers amongſt them. For Mahomet himſelf believ'd that the Angels had been created of ſome certain Matter, as he gives us to know in one of his Fables, to be related anon. He often ſpeaks too groſly, and gives us occaſion to doubt whether he underſtands in a proper or figurative Senſe, what he ſo frequently ſays, that the Angels go to and fro, hear the Law, have Beings, and even are diſtinguiſh'd into Males and Females; for he believes that diſtinction of Sexes to be found in every thing; See his 52, Chap. pa. 594. He no leſs vilifies the Dignity of Angels, aſcribing the cauſe of the fall of ſome to their refuſal of paying an extraordinary Honour to Adam, who was wiſer than they were, and convers'd more familiarly with God. For God taught Adam the Names of all things, and Adam taught them to the Angels, Chap. 2. pa. 5. Laſtly, the great number of Guardian Angels, whom he gives to every Muſulman, evidently infers, that one of his Diſciples was look'd upon by him of greater worth than ſeveral Angels.

Sect. 5. Mahomet has very plainly expreſs'd, in ſeveral places of his Book of the Law, his Opinion upon the Nature and Original of Devils, who at the beginning were created in the rank of the Angels, whence they fell for their envy. Thus in the 6th, Chap. Pag. 109. he introduces God, ſpeaking to him. I have created and made thee, I have commanded the Angels to adore Adam, which they have done, ſave only the Devil. This place muſt be underſtood with the diſtinction, brought by Levinius Varnerius, out of a Turkiſh Book, Adoration belongs to the Great God as a Worſhip, but it may belong to others as a mark of Veneration. In that Senſe it is that Adam was adored by the Angels, and Joſeph by his Father and Brothers. Mahomet proceeds, relating what God ſaid to the Devil. What hinders you from adoring Adam, as I have order'd you? The Devil Anſwer'd, Becauſe I am Superior to him, ſince thou haſt created me out of Fire, and Man out of Clay. Hereupon I ſaid, Go out of Paradiſe, 'tis not the abode of the proud; thou ſhalt be in the number of thoſe that are cover'd with infamy. He replyed, Let me be here till the day of the Reſurrection. Why, ſaid he, haſt thou tempted me? I ſhall, ſaid he, turn Men from the right way, I ſhall hinder them by all means from believing thy Law, and even let the greateſt part fall into ungratefulneſs. I ſaid to him, Go out of Paradiſe, thou ſhalt be rejected by all the world, and deprived from the effects of my Mercy, and I ſhall fill Hell with thoſe that ſhall liſten to thee, and follow thee. The ſame Relation is repeated in the 14, 16, and 37 Chapters. Pag. 293, 381, and 511. And thô he mentions but one Devil, as the Chief, he nevertheleſs believes a vaſt number of good and wicked Angels; for in the 7th, Chapter he ſpeaks of thouſands of good Angels, whom God ſent once from Heaven to his aſſiſtance, whilſt he prayed; he likewiſe mentions the Demons in the plural number, as Chap. 6. We have created Hell to puniſh Devils and Men.

Sect. 6. His diſtinction betwixt the ſtate of Angels and Devils is not to be rejected in all reſpects: ſuch as they are towards God and the Faithful, ſuch he deſcribes them to be one towards another: Chap. 7. Pag. 198. God ſaid to his Angels, I will be with you, confirm the ſteps of the true faithful. Chap. 11.278. The Angels tremble in the preſence of God, Chap. 20. Pag. 360. They are not aſhamed to ador[•] him. And again, Chapter 15. Pag. 296. God orders his Angels to go down, and ſends his inſpiration to whom he pleaſes. This, as he believes, particularly happens ſome certain Nights; Chap, 96. Pag. 284. The Angels deſcend at night upon Earth, by the leave of their Lord; and viſit the true faithful, till the break of the day: Chap. 12. Pag. 290. They will viſit the faithful in the Garden of Eden, they will ſalute them, and ſay, here is the reward of their perſeverance; here is the Eternal Grace.

Sect. 7. As he holds that the Angels are always ready to ſerve God, on behalfe of the Faithful; ſo he believed them no leſs forward, in performing his Orders againſt the impious. When, ſays he, Chap. 5. pag. 155. the wicked are at the point of death, the Angels ſtretch out their hands to ſeize upon their Souls. And further, P. 172. The Angels of death ſhall kill thoſe that blaſpheme God and his Commandments; Chap. 7. Pag. 203, 204. Thou haſt ſeen that the Angels have put to death the unfaithful, and ſtricken them, before and behind. A great power for the executing of God's Judgments, is aſcribed to them: for an Angel is ſufficient to deſtroy all the Inhabitants of the World, as Levinius Varnerius quotes it out of a Turkiſh Book.

Sect. 8. He forgets not the evils cauſed by the Devil for the ſeducing of Man. The firſt was his having them baniſh'd from Paradiſe, Chap. 1. Pag. 7. He cauſed Adam and his Wife to ſin, and to fall from the Grace in which they were, Chap. 2. Pag. 8. God advertiſes Mahomet▪ that the Devil would make h[•]m afraid of the unfaithful, Pag. 150. The Devil will make them forget my Commandments, Pag. 160. Think upon the day in which I ſhall gather all the Peop[•]e, and ſay to the Devil, O thou Prince of the Devils, why haſt thou rebelled againſt me? Chap. 56. Pag. 608. For the Devil has puft up Man, and made [•]im revolt from the Commandments of God. He ſeems even to believe, that the malice of the Devil extends as far as the Stars, with which, he ſays, God has adorned the Heavens and which he preſerves againſt the attempts of the Devils, Chap. 40. Pag. 534.

Sect. 9. Such are his Opinions as to the Angels in general; but as to their particular Miniſtry, Thevenot relates, That the Turks acknowledge Guardian Angels, but in far greater number than we do, for, ſay they, God has ordained 70 Angels for an inviſible Guard to each Muſulman, and there happens nothing to any perſon, but they attribute it to them. Each has his particular Office, one watches over one Member, and th'other over another; one is ſo ſubſervient in this, and the other in that Affair. Amongſt all thoſe Angels, there are two who preſide over all the reſt, ſitting one on the Right, and th'other on the Left hand, and being call'd Kerim Kiatib, that is to ſay, Merciful Writers: That on the Right hand keeps account of the good Actions, and that on the Left of the bad. They are ſo merciful that they ſpare him, if he commits any ſin before he falls aſleep, hoping he ſhall repent, if not, they ſet it down, but if he repents, they write, Eſtig fourillah, God forgive. They accompany him every where, unleſs when he goes to the Neceſſary houſe, whither they let him go alone, waiting for him at the door where they again take poſſeſſion of him. For that reaſon, when the Turks go to that place, they go in with the Left Foot, and when they come out, they put the Right Foot foremoſt, that the Angel who ſets down their good Works, ſhould ſeize firſt upon them. Mahomet himſelf confirms that Fable, ſaying, Chap. 52. Pag. 594. Think, O Man, on the day when thou ſhalt ſee near thee, thy good Angel on thy Right hand, and thy bad Angel on thy Left, who have noted and written whatever thou haſt done.

Sect. 10. 'Tis obſervable, that this Fable has its Original from the immortality of the Soul, and the reſurrection of the dead, which the Turks believe, and are plainly expreſs'd in the foregoing words and elſe-where: as Chap. 12. Pag. 280. The faithful ſhall go into the Garden of Eden: but to the unfaithful he ſays, Pag. 288. Hell is the place to which you are deſtin'd. Chap. 52. Pag. 594. God takes up the Soul of Man, as he thinks fit, to ſend her into one of thoſe places. But firſt, ſhe returns into the Body after its burying, to undergo the ſtrict examination of two frightful Angels, Munquir and Guauquir; the Fable which Thevenot relates upon their account, and that of the Beaſts, is ſo groſs, that I ſhould be aſhamed to recite it at large.

Sect. 11. In the mean while it will not be unſerviceable to our ſubject, to give a more particular inſtruction of their belief upon the ſtate of the Dead. I will not here ſpeak of their Carnal Paradiſe, becauſe I treat not of all the points of the Mahometan Religion, but only of what concerns the the Spirits; they acknowledge that there are appointed two very different places, one for the damned, and the other for the ſaved; that is to ſay, there are Men, who have done ſo many good works, that at the very hour they expire, they are admitted into the happineſs of Paradiſe; but there are others, who having not a ſufficient Faith, are ſubjected to I pains for their Sins, until they be all expiated; after which they enjoy in Paradiſe, the ſame felicity with the others, that are gone in firſt. But as to the unfaithful and wicked, they go to burn forever in Hell, where there bodies are as often repaired by God, as they are reduced to Aſhes, that their torments may be Eternal: That's the ſubſtance of what Thevenot writes, Chap. 20 and 31 of his journey, and Ricaut ſays almoſt the ſame thing, Chap. 2.6. and 12.

Sect. 12. The tranſmigration of Souls from one body into another, not only of Human Souls, but likewiſe of thoſe of Beaſts, is alſo believed by ſome Mahometans. Ricaut teſtifies, Book 2. Ch. 12. That one of their Sects, called Munaſichi, holds that Opinion; and takes occaſion from thence to relate how one Roboroski, a Polander, was dealt with by a Drugiſt, that was angry with him, becauſe he had kick'd his Dog, for they believe, That the Souls of Men after Death, enter into the bodies of ſuch Beaſts, with which the Nature and temper of the bodies, that were animated by thoſe Souls, had moſt relation; that the Soul of a Glutton paſſed into the body of a Hog; that of a Letcherous, into that of a He-goat; that of a Generous perſon, is deſtin'd to animate a Horſe, and that of a Watchful Man to quicken a Dog. To this he adds, ſeveral circumſtances, which the curious may ſee in his own Book. He likewiſe aſſerts that the Sect Eſchrakin, that is, illuminated, is likewiſe Pythagorean, but that it holds not much of the Doctrines of the Alcoran, thô moſt of it's followers are the Schicks, or the Preachers and chief Doctors of the Turks. They have more rational Opinions than the others, concerning the immateriality of Spirits, and the Heavenly happineſs.

Sect. 13. For the Sahins or Sahis, of whom mention is made before, ſcarce believe that the Soul is immortal. Delavalle in his 4th Book, Ch. 23. deſcribes ſome Perſians that are like them, they are calied elh eltabquid, that is, People of truth or certainty. They conſtitute the Eſſence of the Soul in the mixture and union of the 4 Elements, as far as I can obſerve by the explication he gives of their belief. The Soul returns to God in the ſame manner as ſhe proceeded from him, for ſhe proceeds from him, in as much as he is the Author of that complication, of the 4 Elements, and ſhe returns to him, in as much as he ſeparates them. That Sect is very numerous, thô look'd upon as Heretical by other Perſians.

Sect. 14. Every one of thoſe various Opinions, is diſcoverable, by the practices of it's followers. Delavalle relates Ch. 17. that the Perſians have a great veneration for the greateſt and eldeſt Trees, becauſe they perſwade themſelves, that they are the abode of the Souls of the bleſſed; for which Reaſon they call them Pir, that is, An Ancient Man, or Scheich, the Eldeſt, or Iman, Prieſt, ſuppoſing that the Souls of the Prieſts and Old Men, dwell in ſuch Trees. There are others, who having learned from Pythagoras, to enquire afrer the Virtue and Myſtery of numbers, are addicted to all ſorts of Witchcraft, as the Inhabitants of the Coaſt of Coromandel, Ch. 8 Sect. 5. They boaſt ſays Marmol, Book 2. Chap. 3. pag. 131. That the Celeſtial Spirits appear to them, and communicate to them an entire knowledge of the affairs of this World. They are much feared and reverenced in Africa, as being great ſorcerers. The rule they keep was compoſed by one Boni, named by the Arabs, The Father of Enchantments and Witchcrafts; the laſt of the three Books he has written is called The ſecret of the Divine Attributes; and treats of the Virtue of 90 Names of God. But 'tis fit to mention here, a ſort of Cabala in great requeſt with part of thoſe Nations, and like that of the Jews, ſave that it is not drawn from the Holy writ, for they name it a natural Science, but ſay, that he muſt be an Aſtrologer who preſumes to put it in uſe.

Sect 15. The ſame Author adds, That in Great Cairo, and the Towns of Barbary, there is a vaſt number of People that runs up and down, and pretend to three ſorts of Divination; ſome divine by the black Art with Draughts and Figures, ſome with a glaſs Veſſel full of Water, into which they power a drop of Oyl, that becomes very thin and clear, wherein they pretend to ſee Troops of Devils marching in order of Battle, ſome by Water, and others by Land; as ſoon as they ſtop, Queries are put to them, and they anſwer by ſigns with the Eyes and Hands. But to that Witchcraft, little Children are required, for the great ones ſee nothing, whereas the others look into the Oyl, and being asked, whether they ſee the ſigns which the Devils make, they anſwer yes, which gives them great credit, and gets them plenty of Money. The Catoptromancy of the Ancients was ſomthing like that, Chap. 3. Sect 10. That ſort of People are called in Mauritania, Moralcimines, that is, Enchanters, becauſe they boaſt of bewitching the Devils by words. The third ſort of thoſe rambling Diviners, are Women, that make People believe, they converſe with Devils, ſome of whom are white, and others red or black. When they are about to Divine, they beſmoke themſelves with Sulphur and other ſtinking drugs; after which the Demon, as they ſay, ſeizes upon them, and they change their Voice as thô be ſpake by their Mouth; then the enquirers approach and ask with great humbleneſs, what they deſire, and having received an Anſwer, go away leaving a preſent in the Witches Houſe.

Sect. 16. The Bumicils are doubtleſs great forcecers too, Theſe fight againſt the Devils, as they ſay, and go all bruiſed and cover'd with blows in a great fright; often at Noon day they counterfeit a Skirmiſh before the People, two or three hours long, with Spears or Zagaies, until they fall down all loaden with blows; but having reſted a while, they come to themſelves again, and walk. I could not hitherto diſcover what rule they follow, thô they are held to be Monks. There are others in Barbary maimed exorciſts, who boaſt of expelling Devils, and when they cannot compaſs their end, they ſay that the party is credulous; or that it is a Celeſtial Spirit. Theſe draw Circles, or write ſome Characters, and make marks on the Hand or Face of the poſſeſſed; then they beſmoke him with ſtinking ſmels, and make their Conjuration. They ask the Spirit how he is entered into that body, whence he comes, what he is, how he is call'd, and at laſt order him to be gone.

Sect. 17. I muſt yet relate ſomthing out of Ricaut concerning the Turbes. There is a ſort of Dervis called Mevelevi, who turn with great skill and ſwiftneſs at the ſound of the Flute, affirming, that it is by devotion and the example of their Patron Mevelava, who always turned in that manner, without taking in any nouriſhment during a fortnight, whilſt his friend Haraze was playing on the inſtrument; at the end of which, he fell into an extaſie, wherein he received from Heaven, the rules of his order, with many wonderful revelations. Now his ſucceſſors, who are inclin'd to Lazineſs, and yet cannot be quiet, follow his example in this manner. Some learn Legerdemains to amuſe People and apply themſelves to Magick and Conjurations, by the help of familiar Spirits. From this place, in which the Author ſpeaks of his own Head, it appears that he acknowledges ſome ſuch Spirits, and argues about them according to his Opinion. Afterwards he makes ſome quotations out of Busbeek that are very pertitent to our ſubject.

Sect. 18. There is, ſays he, in Egypt, a Cloyſter conſecrated to a Saint, called Kederlei; the Dervis that dwell in it, boaſt that by the Virtue of Kederlei they bewitch Serpents and Vipers, and handle them at boldly as innocent Beaſts. Others are not afraid of the ſtings of Vipers, or Aſps, and put them with the Hand into bags, as we do worms, where they keep them. Others enchant Snakes by certain words, and make them ſtop on a ſudden, when they are creeping on the banks of the Nile, ſome of them pretend that power to be Hereditary in their Family, and to paſs from Father to Son; and others boaſt, that it is a gift of God, in reward of Virtue and Holineſs. I have heard ſome Travellers ſay, there are Men in Perſia and the Indies, whom our People look'd upon as great ſorcerers, becauſe they made Serpents dance and ſtand upright in a box at the ſound of their Voice, at the winding of a Pipe, or the playing of ſome other Muſical Inſtrument. This will be matter of examination hereafter.

Sect. 19. Whatever has been hitherto ſaid of the Mahometans, makes it ſufficiently known, that amongſt them, as amongſt other Nations, their practices are anſwerable to their Doctrines; for if their Witchcraft and Exorciſms proceed not all from their ſuperſtitions, yet they are not inconſiſtent with them. It is ſtrange, that ſuch as aſcribe a Soul and Life to the Celeſtial Lamps, that acknowledge the Stars to influence, Human Actions, and ſearch for Myſteries, in numbers, letters and names, ſhould be addicted to Witchcraft and Divinations, and make them part of their religious worſhip; neither is it ſurpriſing, that not conceiving Angels, as altogether immaterial, they ſhould fancy Apparitions, either waking or dreaming. 'Tis yet leſs ſtrange, looking upon them, as Creatures of a dignity inferior to their's, ſince they eſtabliſh great numbers of them for the guard of each Muſulman; they ſhould invite and call them to their ſervice by Witchcraft, conſiſting in Characters, in which they imagine a ſecret virtue for that purpoſe; or if they ſhould believe, by the ſame means and Virtue to be able to expel wicked Angels, their mortal Enemies. But 'tis time to come to the Chriſtian World, and to examine in what ſtate things are at home.

CHAP. XV. That ſome of the Heathen Opinions upon this ſubject, have in proceſs of time, crept in amongſt the Chriſtians.

Sect. 1. WE muſt not wonder that great, part of the Doctrines above mentioned, have not yet been baniſhed by the light of the Goſpel. For what Man naturally conceives, is not always darkneſs, neither is the illumination which the Holy writ affords to the underſtanding, always efficacious; ſo that a Chriſtian, often better knows what he ought to know, then he does what he ought to do. This plainly appears, in that Man is readier to ſearch after the Truth by his reaſon, than to put it in practice by his Virtue. The cauſe of it is, that our natural curioſity that has contributed to the fall of our firſt Parents, has been ſince increaſed and ſtrengthned by the effect of the fall it ſelf; and that it drives us on ſo much the more to deſire to know much, as our underſtanding is become leſs capable of true conceptions. But the corruption of Man allows him not to make ſuch Progreſſe. And therefore we muſt imagine, that whatever is practiced amongſt ſuch or ſuch People, eſpecially as to Religion, always and only proceeds from their belief and Doctrine. This will quickly be known to us, if we take the trouble of conſidering Chriſtianity, ſuch as it formerly was, and ſtill is at this preſent.

Sect. 2. I ſhall name ancient Chriſtianity the ſix firſt Centuries before the Pope and Mahomet aroſe: However, I ſhall not conſider it as it was eſtabliſh'd by our Lord and his Apoſtles, which will be done more conveniently hereafter, but with relation to the ſucceſſion of times: In the mean while a careful diſtinction muſt be made between the Opinions of the Church, or of the Chief Doctors of her Communion, and the Errors of thoſe ſhe has condemn'd. We muſt afterwards take notice of what certainty may be had both of the Practices and particular Senſe of thoſe that have been branded for Hereticks. For we pretend not to impute to Chriſtians what has been rejected by the generality of them, nor to charge the Hereticks with whatever is ſaid of their Errours. Now, one may, methinks, take for Opinions generally received in the Church, thoſe that have been taught by their Chief Doctors without being contradicted by the others, as far as it appears by any Writing, though they muſt not for that be taken for Articles of Faith. And likewiſe, though the Hereticks ſhould have been charged, as to the Doctrine, with ſome Opinions they owned not, yet 'tis not conceiveable that they ſhould have been falſly accuſed of Acts of Magick, the poſſibility of which they did not ſo much as believe. After that Obſervation let's ſee what the moſt famous Chriſtians of the Primitive times have believed, as to Spirits and their Operations, and at the ſame time what they relate of other Sects and People.

Sect. 3. Following ſtill the ſame Order, I ſhall firſt ſpeak of the Angels, and then of the Souls ſeparated from their Bodies. I ſhall paſs by the firſt Century, in which the Apoſtles lived, becauſe in my ſecond Book I take their Writings for the Rule of Faith, and for the Fountain whence Truth muſt be drawn. But we muſt examine thoſe that have followed them from Age to Age, and ſee what was their Opinion upon thoſe two Points, without preſuming it was grounded upon Rule, or Eccleſiaſtical Aſſemblies, which appears not. And though thoſe two Points are of the higheſt conſequence, yet every one had ſtill liberty to expreſs his particular Opinions. However, for other Opinions of leſs conſequence, and I durſt almoſt ſay of nothing, Men have been dealt with as Hereticks, and the whole Chriſtian World muſt be call'd together to come to a concluſion. And therefore I ſhall only make uſe here of ſuch Explications of the chief Doctors, as I have read my ſelf, which I ſhall endeavour to tranſlate faithfully, and word for word, as much as poſſible.

Sect. 4. We ſhall firſt hear in the ſecond Age, Tatian, Clement, and Juſtin, concerning the Nature of Angels. Tatian indeed aſcribes not a groſs material Being to the Angels, and yet he ſeems to attribute to them ſome Corporeal Being. Here are his own Words that ſeem very ſtrange. All Demons are ſo as that indeed they have nothing Carnal, but their Compoſition is Spiritual, and as a Fire and Light. The Nature of their Bodies can however be penetrated by none but ſuch as are endued with the Spirit of God. What he adds afterwards is more Conſonant to Reaſon, That the Demons are not the Souls of Men. He believes not however that Souls are ſimple Natures, but that they are compoſed of parts [〈 in non-Latin alphabet 〉] becauſe he believes they cannot be conceived as Corporeal, without having a Body, and that the material part cannot riſe without the Soul. Several Doctors of that time ſpeak very near the Words, tho' they explain not themſelves ſo openly, ſo that they muſt not be look'd upon as very far from that Opinion, as will more plainly appear, when we mention the fall of the Angels.

Sect. 5. Clemens Alexandrinus in his 6th Book of Miſcellanies, ſhows, that he holds the Angels for the Inſpectors of Men, and thoſe that inſpire Wiſdom into them, that each Country, and perhaps each Man, has his own. A little after he ſays, [〈 in non-Latin alphabet 〉]. God has diſtributed amongſt Angels the Inſpection and Care of each City and Nation. He ſays alſo, [〈 in non-Latin alphabet 〉]. The Divine Power diſtributes good by the means of Angels, whether they be viſible or inviſible. Juſtin favours that ſupppoſed viſibility of the Angels, or at leaſt he tolerates it, ſince he aſſerts in his 4th Apology, That God entruſted the Angels with the Conduct of the other human Affairs under the Heavens, ſome of whom fell off, becauſe of their Converſation with Women, from which iſſued the Demons [〈 in non-Latin alphabet 〉], pag. mihi 44. St. Athanaſius, who was of the ſame mind, explains thoſe two things more at large in his Ambaſſy. As to the firſt, he ſays, That God created the Angels to take care of the Affairs of Men that are under their direction, ſo that God takes indeed a gen[••]ral view of all things, but as to the particular Inſpection, he has left it to the Angels conſtituted over them. As to the ſecond, he ſpeaks the ſame Language with the others, that the love of Women made ſome Angels fall into Apoſtaſie, whence proceeded a ſort of Demons.

Sect. 6. Juſtin that enters more into particulars, as to what concerns Demons, declares that he knows none that has that Divine Power of preſerving, and rewarding ſuch as obey him; and therefore, that he knows none likewiſe that has the power to avenge himſelf upon the Diſobedient and Rebels. This he teaches in his 42th Queſtion, having ſaid before in the 40th, That a Wicked Spirit that has been once expell'd cannot torment him any more whom he had before poſſeſs'd. In the aforeſaid 42th Queſtion, he ſays, That when a poſſeſs'd ſeems to break his Bands and Fetters, it is the Demon that does it who has that ſtrength himſelf, but cannot communicate it to the Body of any Man. This is very particular, and it will be fit to call it to mind again in another place, wherefore I deſire the Reader to obſerve and remember it.

Sect. 7. Irenaeus explains himſelf but obſcurely concerning the State of Souls after this Life, when he ſays, at the end of his Book, That they go to an inviſible place God has prepared for them. But Juſtin in his ſecond Apology, pag. mihi 58. explaining himſelf more at large, goes alſo more out of the common road; for he affirms, that the Souls of the Dead have ſome power over the living, ſaying, That Men being ſeized and caſt down by the Souls of the deceaſed, are ordinary call'd poſſeſt and furious. It muſt be obſerv'd here, that having ſpoken immediately before of human Souls ſeparated from their Bodies, [〈 in non-Latin alphabet 〉], though the Latin Interpreter has uſed two different Words, viz. firſt Animae, the Souls, and then Manes, the Ghoſts. Mention i[•] [•]ade of the latter in his ſecond Chapter of this Book, S. 14. But in my Opinion, the ſame word cannot be taken in two different Senſes at the end of one period, and the beginning of the following. He muſt therefore aſcribe to the Soul of the deceaſed, of whom he undoubtedly ſpeaks in his firſt period, all the Operations upon the living, which the Heathens uſed to attribute to other Spirits call'd Demons, for he there ſpeaks of the Heathens.

Sect. 8. Origen, who lived in the third Age, had ſtrange Notions concerning the Angels; ſometimes he gives them a Nature but equal to that of Men: For Writing of the Light, which St. John in his firſt Chapter, ſays to be our Saviour, he ſeems to believe that it was equally communicated to Man and Angels, as may be ſeen more at large in his third Volume on St. John. But in another place he makes ſo great a diſtinction betwixt Angels and Men, that going from the firſt of Creatures endued with Reaſon, to the laſt, he puts the Angels as betwixt God and Men: For he teaches, on 1 Sam. 28. that the firſt Creatures are thoſe which the Holy Writ names Gods; The ſecond, thoſe that we call'd Thrones; and the third, thoſe that bear the name of Principalities. Afterwards he calls in Queſtion, Whether Man is the laſt of rational Creatures, or whether ſuch Creatures as dwell upon Earth, amongſt which he ranks all the Demons, or at leaſt part of them, are inferiour to Men? that's his Opinion in his firſt Vol. St. John.

Sect. 9. He again intimates elſewhere, that as Men who have had the fear of God in this life become Angels after their Death, as 'tis read in St. Matth, 22.30. though there it is not properly, they become Angels, but they ſhall be like Angels: So that the preſent Angels might formerly have been Men: Moreover, he imagines that Angels and Men may diſpute which are more perfect, eſtabliſting betwixt the Nature of thoſe two Subjects, the ſame difference which our Saviour puts between the firſt and the laſt, St. Matth. 19.30. and ch. 20.16. he aſcribes to Angels, not only the Subregency of the World, in his tenth Homil. upon Jeremiah, and conſtitutes, as well as other Doctors, Guardian Angels upon that Principle; but he perſuades himſelf that their Virtues and Devotions may increaſe, as thoſe of Men, proportionably to thoſe of the Perſons they keep. Afterwards he deſtines ſome to watch over little Children, and others over the Adult, grounding his Opinion upon St. Matt. ch. 18.10. where mention is made of the Angels of little Children that ſee the face of their Heavenly Father.

Sect. 10. He has this particular Opinion concerning the Stars, that they may have Light and Intelligence, and though he expreſſes not himſelf ſo plainly upon that, yet 'tis a neceſſary conſequence of his Principles, for upon the Words in the Hebrews, 2.9. That Chriſt has taſted Death for all: He ſays firſt, that by that all muſt not ſimply be underſtood all Men, but whatever, is capable of Reaſon, [〈 in non-Latin alphabet 〉]. and amongſt thoſe, [〈 in non-Latin alphabet 〉], Rational Creatures, he reckons the Stars a little after, and upon that foundation he is not afraid of making our Lord, not only the Redeemer of Men, but alſo of Stars that have likewiſe ſin'd, becauſe 'tis ſaid, the Stars are not pure in his ſight. Job 25.5. he repeates the ſame at the end of his 2d Volume upon St. John, denying however that their Influences ſhould hurt Men, notwithſtanding what is read of Lunaticks, Matth. 17.14, 15. Writing upon Geneſis, he likewiſe rejects Aſtrology, to which he believes that ſome Angels having forgotten their Duty, have perſuaded Men to addict themſelves.

Sect. 11. Tertullian in his ſecond Book againſt Marcion, ſays, as to the original of Devils. He has made the Angels that are Spirits, now, in as much as the Devil was made by God, he is an Angel, and belongs to his Maker; but inaſmuch as he has not been made by God, viz. as a Devil, or a Slanderer, it follows, that he has made himſelf ſo by forſaking God, and withall deceiving himſelf. That Language is ſomewhat obſcure. Origen ſpeaks not better; for in his firſt part upon St. John, he ſeems to recite a Riddle concerning the Dragon, as having been one of the firſt created by God in a Bodily ſhape, and before Man. He ſtrains the Words of God to Job, ch. 40, v. 15. for he takes them as they are now read in the Greek Bibles, as though there was this or that Dragon, (whereas the Hebrew Text has Behemoth, that ſignifies a great Beaſt) Tranſlating the Verſe thus, This is the beginning of what God formed, which he mad: for a matter of laughter to his Angels.

Sect. 12. Tertullian explains himſelf more plainly as to the knowledge he aſcribes to the Devils, when he in his fifth Book againſt Marcion ſpeeks thus. Servants cannot know the Reſolutions of their Maſters, and therefore the Rebellious Angels, and the Devil their leader, can much leſs know the deſigns of God, whence I would willingly take occaſion to aſſert, that the greater their Crime has been the more remote they are from the knowledge of their Creator. So far only he goes, as to the Secrets of God. But as to thoſe of Men, we hear the Doctors of that Age giving to the Demons a power over Bodies and Souls. St. Cyprian eſtabliſhes both, ſpeaking of Idolatry. Spirits, (ſays he) deceive us; they diſturb our Life, and our Sleep, inſinuating themſelves into our Bodies, raiſe terrour in our inward Thoughts, bruiſe our Members, impair our Healths, and cauſe us Diſeaſes. Tertullian is of the ſame Opinion in his Book, of Paſſions. The Malice of that inveterate Enemy never leaves him quiet, but it encreaſes his Rage when he ſees Man fully deliver'd. In his Apologetick, Chap. 20. he gives a more particular explication of what he believes as to the Aſſaults made by Demons upon Soul and Body. He thinks, That having a very ſubtile and thin Eſſence, they are ſo much the apter to act in an inviſible and inſenſible manner. He ſhows thereby, that he conceives created Spirits as the thineſt and ſubtileſt of all Bodies, and therefore explains his meaning by this Compariſon. As it happens that a flame inviſible to us burns Corn, and the Fruits of Trees when they are in flower, or withers them whilſt they bloſſom, or corrupts them when the Flower falls off, and they are formed; or as an infected Air communicates it ſelf in a manner unknown to us, ſo the ſuggeſtions of the Devil, by a ſecret contagion, ſeduce the depraved underſtanding of Man.

Sect. 13. Origen believes, that the Souls of Men exiſted together, before they came to animate the Bodies; which he eſtabliſhes upon St. Matth. Chap. 20. from Ver. 1, to 16. and in his 6th, Vol. upon St. John, having before propoſed in his 5th, Chap. the common Opinion of the Chriſtians of his age, he aſſerts, acco[•••••] to the ſenſe he gives to the Holy Writ, that [〈…〉] the Soul muſt be diſtinguiſhed from [〈…〉] the Spirit of Man from the [〈…〉] [••]ys, that the Soul may app[•] her ſelf [〈…〉] evil, but that the Spirit [•]f Man can [〈…〉] [•]e[•]f only to evil. In his 19th Chapter, he d[•••••]es on occaſion of the ſepalation of the Soul at the point of death, that he believes ſhe is taken out of the Body by ſome Spirits, ordained for that purpoſe; and that the Spirits who have that imployment, are of a more noble Nature than the Soul they fetch. He puts a very ingenious ſenſe upon the Words of our Saviour, in St. Luke, Chap. 10. v. 20. and John, Chap. 10. v. 18.

Sect 14. Tertullian's meaning, as to the ſtate of Souls after this life, to the day of the Reſurrection, is, that they are in a certain place, known by the name of Abraham's Boſom, and ſituated betwixt Heaven and Hell, as he writes hi his 4th Book againſt Marcion, That there is a certain and determined place call'd the Boſom of Abraham. If you ask where that place lyes, and how long the Souls are to ſtay there; he will anſwer, as to the Firſt Queſtion, Sinum dico Abrahae, regionem etſi non Caeleſtem, ſuperiorem tamen Inferis. I call Abraham's Boſom a a Region ſuperior to Hell, tho' it properly belongs not to Heaven. As to the other he will ſay, Refrigerium praebiturum animabus juſtorum, donec conſummatio rerum reſurrectionem omnium plenitudine Mercedis expungat. The Latin phraſe is ſomewhat obſcure, but it matters not to Tranſlate the words ſo much as to give the Senſe, which is, That it will be a place of refreſhment for the Souls of the juſt, until the conſummation of all things comes and brings on the Reſurrection, in which every one ſhal1 be obliged to give account, and then receive a full reward.

Sect. 15. He calls in this place, the Subterraneous places, Inferos, Hell, becauſe he puts the place of Abode of the Damned, under the Earth, or in a great Gulf, contained in the bottom of the Earth, and believes, that for their puniſhment they ſhall go to burn in a material Fire: For about the end of his Book of Penitency, he calls Hell Theſaurum Ignis aeterni; The Treaſure of Eternal Fire. Through the Chimneys of that Fire, come out ſometimes frightful flames during Earthquakes: and immediately after, he calls that Abyſs of Fire, Magni alicujus & inaeſtimabilis foci ſcintillas miſſilia & exaercitoria jacula. The ſparks of a prodigious great and unexpreſſible Fire. St. Cyprian ſpeaks ſo obſcurely about the end of his Letter, againſt Demetrian, upon that ſubject, that it ſeems he threatens the Soul with corporeal puniſhments, it being a conſequent of the Series of his Reaſoning. Hell, ſays he, ſhall Eternally burn for the Damned, and the puniſhment of a devouring fire, and moſt glooing flames, will neither ſuperſede nor ſuſpend their Torments; there the Souls with their Bodies, are deſtined to infinite pains. He ſeems to mean thereby, that the Souls and Bodies ſhall have one and the ſame ſhare; for otherwiſe, he would have declared, what peculiar ſufferings the Soul is to undergo.

Sect. 16. In the 4th, Age, we ſhall firſt hear St. Athanaſius he alſo believes, that the Angels are not all of an equal Dignity, of which he gives a formal explication according to his meaning, on the 31ſt. Queſtion to Antiochus, where having ſaid ſomething as to the Orders of the Angels, he proceeds thus. Becauſe thoſe Orders are called Legions and Armies, we muſt thereby underſtand ſuch Orders as are eſtabliſhed to teach, to defend, provide, adminiſter, help, as alſo ſuch Orders as receive the Souls, and remain by them. Now, as the difference betwixt the Celeſtial Orders, is known to us, we muſt likewiſe know which is their State, and what Knowledge they have. The Thrones, Cherubims and Seraphims are taught immediately by God himſelf, as being the neareſt to him, and raiſed above the others: Theſe teach the inferior Orders, and theſe again, others that are under them. The laſt of all are the Angels (taking that Name in a particular ſignification, and determin'd to a certain Order of Spirits, diſtinguiſhed from all others;) and theſe are the Teachers of Men. 'Tis eaſie to perceive that St. Athanaſius has taken this from the Writings of Philo and other Jews, as 'tis related above, Chap. 12. Sect. 4, 5, 8, 9, 10. But whatever it be, St. Athanaſius being the Author of the Confeſſion of Faith, ſo much commended in our Churches, and quoted in the 9th Article of the Low-Dutch Confeſſion of Faith, as a pattern of Orthodoxy, we cannot but admit what he has written upon the preſent matter, as the common Opinion approved of, and received by the Principal Doctors of that Age,

Sect. 17. I grant that ſome very exact Criticks believe not this work of Queſtions to be Athanaſius's: but there is no leſs controverſie, as to the true Author of the Confeſſion aſcribed to that Father. However, both muſt needs be very Antient, and the former cannot be of much later Date than the age of Athanaſius; ſo that the proof drawn from thence, to ſhow what was the Doctrine of that time, is ſtill of the ſame force. At leaſt, none doubts but St. Baſil contemporary with St. Athanaſius, has written the three Firſt Books againſt Eunomius, and therefore his Teſtimony will be admitted with leſs difficulty. After St. Athanaſius, or ſome other, whoever he may be, has deſcended from God through the ſeveral degrees of Angels, to Men; St. Baſil comes to teach us how we are to conſider the Holy Angels of God in their different Orders and Adminiſtrations. He ſays, at the beginning of his 3 Book againſt Eunomius, That all the Angels have indeed the ſame name, and are of the ſame nature; but that ſome preſide over whole Nations, and others take care of every faithful perſon. Now, as much as a whole Nation is to be preferr'd before a ſingle Man, ſo much is the Dignity of an Angel committed over a whole Nation, above that of another Another Angel, who has only the keeping of a ſingle perſon.

Sect. 18. However, St. Auſtin, who writ very near 50 years after St. Baſil, expreſſes not himſelf ſo freely upon this matter in his Manual, Chap. 58. We cannot, ſays he, preciſely tell what paſſes amongſt thoſe Bleſſed Societies above, nor what difference there is betwixt perſons, &c. And as to the ſignification of thoſe four words, in which the Apoſtles ſeem to comprehend all the Heavenly Societies, ſaying either Thrones, or Dominions, Principalities or Powers, they ſhall prove as they can, what they aſſert; for my part I freely confeſs I know nothing of it. St. Jerom his contemporary, for they both lived betwixt the 4th, and 5th, Century, ſeems not to be ſo reſerved; but on the contrary, undertakes to prove what St. Athanaſius and St. Baſil had aſſerted, whereas St. Auſtin ſeems to doubt of the Truth of their Opinions; ſaying in his Commentary on the 46th Chapter of Iſaiah. For many paſſages of the Holy Writ, teach us, that each of us has his Angel, eſpecially that of Matth. Chap. Ver. 10. Take care leſt you deſpiſe one of theſe little ones, for their Angels, &c There are therefore in his Opinion, Angels for particular perſons. He likewiſe names in his Commentary on the 47th Chapter,—Pag. mihi 476. Tom. 5. Angelos praeſides Judaeorum. The Angels preſiding over the Jews. And upon Daniel, Chap. 7. ver. 2. he ſaith, I hold the four Winds to be Angelical Powers, to whom the principal Kingdoms have been entruſted, according to what is written, Chap. 32. ver. 8. where inſtead of theſe words, the moſt High eſtabliſhed the bounds of Nations, according to the number of the Children of Iſrael, he reads according to the number of the Angels of God, to ground his Opinion thereupon.

Sect. 19. St. Auſtin ſeems ſo modeſt upon the difference amongſt the Angels, is perhaps too reſerved in what follows; for immediately after what he ſays, he ſpeaks of the Stars in too dubious a manner, ſaying, I ſee likewiſe nothing certain upon that point, whether the Sun, Moon, and other Stars muſt be comprehended in that Society; tho' ſome hold them to be luminous Bodies without Knowledge and Senſe. He ſeems not inclinable to that laſt Opinion, but is more apt to believe that the Stars are a kind of Angels, or at leaſt, of living and underſtanding Creatures, without daring to determine, whether they are part of the four Orders, to which he applies the names contained in St. Paul's paſſage before quoted; whence 'tis eaſy to infer, that he was taken up with the Intelligences of Ariſtotle.

Sect. 20. St. Jerom explains himſelf openly, as to the Miniſtery of the Angels upon the 9th Chap. of Daniel, Angelorum duplex officium eſt aliorum qui juſtis praemia tribuunt, aliorum qui ſingulis praeſunt Cruciatibus. The Angels diſcharge 2 ſorts of functions, ſome are eſtabliſhed to diſtribute rewards to the juſt; and others, to inflict puniſhments on the Damned. It appears by the ſeries of his diſcourſe, and by the paſſage of the Holy Scripture, at which he aims; that he equally aſcribes thoſe 2 things to the good Angels, according to that Opinion, that there happens neither good nor evil without the Miniſtry of the Angels of God, and conſequently he attributes nothing to the Devil.

Sect. 21. Lactantius ſhows what were the Opinions of his time, concerning the Devil, of whom he makes a very large deſcription, in the 7th Book, of his Inſtitutions, eſpecially Sect. 8. which deſerves, I ſhould give the ſhort of here. He ſays, That God produced a Spirit altogether like him that was endued with the Virtues of his Father. He ſeems, that thereby he ſhould underſtand our Lord Jeſus Chriſt. Afterwards he created another Alterum, not Alium, that preſerved not the perfections of his Celeſtial Original, becauſe, according to the meaning of [•]actantius, he envyed that firſt Spirit, who remained faithful and obedient to God his Father: Wherefore the latter bears the name of Diabolus, Criminator, Accuſer and Slanderer. The Author ſtops there and ſpeaks no more of it, but Sect. 14. He ſays, that God, for that Reaſon, has granted to the Devil, power over the Earth, ab initio, from the begining; but to prevent, the Devil from ſeducing Men, he ſent Angels to defend them, advertiſing them withal, not to ſtain themſelves by their Converſation with Men, but the Devil ſeduced the very Angels ſo far, that they mixt with Women, and were caſt down from Heaven to Earth. If it were ſo, that old proverb would be verified, That there would be no Devils, if there were no handſom Women.

Sect. 22. One thing's eſpecially obſervable, that Athanaſius in his Firſt and Second Book againſt the Arrians, is the firſt Author, as far as we know, that applies to the fall of the Devil, that paſſage of Iſaiah, Ch. 14. v. 12. How art thou fallen from Heaven, O Morning Star? which is undoubtedly ſaid of the King of Babilon, becauſe of the great figure he made in the World. Now the Morning Star is called in Greek [〈 in non-Latin alphabet 〉], and in Latin Lucifer, which words are ſtill to be read in the Greek and Hebrew Bibles, whence ſeveral that have followed St. Athanaſius have taken occaſion to give the name of Lucifer to the Prince of the Devils, which name he ſtill bears. If thoſe who underſtand not the Latin Tongue, knew that is the name of the Morning Star, they would never beſtow it upon Belial, ſince it agrees ſo well to our Saviour, who calls himſelf the bright and Morning Star, Revel. Ch. 22. v. 16. to which St. Peter undoubtedly alludes in his Second Epiſtle, Ch. 1. v. 19. Where he ſays, That the Morning Star muſt ariſe in our Hearts. And our promiſes in another ſenſe, to give us The Morning Star, Revel. 2.28. So that the name of Lucifer is ſo far from being that of the Prince of the Devils, th[•]t it is the moſt Chriſtian name to be read in the Bible.

Sect. 23. Let's go back to Lactantius, he ſays that Monſters were generated from that odious conjunction of Angels with Women, that are half Angels, or rather, Half Demons, or half Men, thence he infers, Duo genera daemonum, unum caeleſte, alterum terrenum. That there are 2 ſorts of Demons, one of Celeſtial Demons, and another of Terreſtrial; by Celeſtial, he ſeems to underſtand Aerial; but after the word Terrenum, there follows immediatly, Hi ſunt immunedi malorum quae geruntur auctores, quorum idem diabolus eſt princeps. Theſe are unclean Spirits, Authors of all the Evil that happens in the World, the chief of whom is the Devil already mentioned. From this paſſage may be clearly perceived, that he takes for Demons, thoſe very ſame Spirits whom the Heathens made their Gods, as has been ſeen Ch. 2. Sect. 9 to 13, which ſtill confirms more and more what I have aſſerted, Ch. 5. Sect. 4, 5. That the Heathen never adored Demons, but in as much as they believed them to be Gods.

Sect 24. The ſame Lactantius tells us, that the Demons are indeed Spirits, but Spiritus tenues & incomprehenſibiles, Spirits of a thin ſubtle matter, and imperceptible. This we have heard before from Origen and Tertullian. He explains himſelf very clearly, as to the power he aſcribe to their underſtanding, ſaying, That they know many future things, but that it is not poſſible they ſhould diſcover the depths of the ſecrets of God. We have already heard Tertullian confirming this propoſition, by his Reaſonings. However Lactantius believes, that Divinations by the Contemplation of the Stars, by the Inſpection of the intrals of Beaſts, and by the Obſervation of Birds, of which mention has been made; Ch. 3. Sect. 4, 5, 7. Are Diabolical Inſpirations, and therefore holds, that they are ſtill capable of diſcovering to Men many future things.

Sect. 25. St. Jerom as far as I can conceive, conſtitutes not the ſame difference of places betwixt the Spirits. Yet he believes, Ex Pauli dictis ad Ephe Cap. 2. ver. 2. & 12. colligi Diabolos in aere vagari ac dominari. That from what S. Paul writes to the Epheſians may be inferr'd, That the Devils are wandering in the Air, and [••]igning there. And writing upon the 6th Ch. v. 12. to the Epheſians, he explains more at large, that propoſition, as containing the common Opinion of the Chriſtians of that Age. This is the Opinion of all the Doctors, That the Air which is betwixt the Heavens and the Earth, ſeparating both from what it call'd the Vacuum, is fil'd with powers contrary to each other. We muſt yet examine hereafter whence the Principalities, Powers, and Dominions of this World, have received their powert? His Opinion upon this laſt Queſtion is, that they have it from God himſelf, and that they exerciſe it more or leſs, as a leſs and greater pain is inflicted upon 2 different Criminals, according as 'tis reſolved to make their life more or leſs bitter; he alſo ſuppoſes, that the unclean Spirits, as well as the Holy Angels, are divided into certain Orders; which Opinion of his may be ſeen in his Commentary on the 3 Ch. of Habakuk, As Chriſt is the head of the Church, and of every particular faithful Man; ſo is Belzebub the chief of all the Demons, who exerciſe ſo many cruelties in this World; and each Troop of Demons has it's particular Chief, and Captain under him.

Sect. 26. Lactantius muſt yet inform us what in his Opinion, the Demons were able to Operate, in reference to Men. We ſee Sect. 14. that his Opinion in general, is, That the Corrupted and Contagious Spirits wander'd through the World, endeavouring to comfort themſelves under their loſs, by procuring the ruin of Mankind. Immediatly after, he explains in particular, how they hurt Soul and Body, They attack, ſays he, The Souls by their craft deviſes, and the ſnares they lay before them; they ſeize upon them by their deluſions, and by leading them aſtray, they ſtick to every private perſon, and are always at his elbow, creeping into every houſe, from door to door. And in relation to the bodies, as thoſe very Spirits are, according to him partly corporeal, and partly extraordinary ſ[••]tle, and conſequently imperceptible, They inſinuate into Human Bodies, without being perceived, act privately within their Bowels, impair their Health, cauſe Diſeaſes, caſt terror into the mind by Dreams, overturn it, make it ſtray, and force Men by ſuch vexations, to have recourſe to them. It ſeems however, that he intends to aſcribe that power to the Devil, only over the Heathens; becauſe he diſputes againſt them, and that they were thoſe that had recourſe to the Demons, as believing them to be Gods; for over the Chriſtians, the Ancient Fathers attributed not ſo much power to them.

Sect. 27. We may learn from St. Athanaſius, what were the Opinions of his time, as to the Souls ſeparated from their Bodies after Death. In the Book before quoted, queſtion 32. he asks, Whether the Souls after their ſeparation, have knowledge of what is done amongſt Men, as the Holy Angels have; he anſwers, Yes at leaſt as to the Souls of the Saints, but not as to thoſe of Sinners; for their continual torments take them ſo much up, that they have no leaſure to think upon any other thing. The 33th Queſtion is, What is the employment of the Souls departed from their Bodies, Anſwer, The Soul ſeparated from the Body, is uncapa? ble of doing either good or evil. However he ſays a little after, That the Souls of the Saints, animated by the Holy Ghoſt, praiſe God, and bleſs him in the Land of the Living. He aſſerts, Queſtion 35. That after Death, the Souls never come to bring news of the ſtate of the Deceaſed; which would give occaſion to many cheats, becauſe wicked Spirits might feign, that they are Souls of the Deceaſed, that come back to diſcover ſomthing to the Living. I deſire the Reader to obſerve this very attentively, for it will be convenient to reflect upon it hereafter.

Sect. 28. St. Auſtin gives us a more large information, for thô he does not expreſly reject Purgatory, yet he confutes it every where, as appears from ſeveral places of his Writings, that have been quoted by one of my predeceſſors, Andrew Landſman, in his Book of the Apoſtaſy of the Church of Rome: yet this Father in the 69th Chapter of his Manual, expreſſes himſelf thus, 'Tis not incredible, but ſomthing like may happen after this life, and it may reaſonably be enquired whether it is ſo, and what proof may be brought for or againſt this Opinion, viz. that ſome of the faithful, come ſooner or later to the Eternal Felicity, paſſing through a certain purging Fire, in which they ſtay longer or ſhorter, as they are more or leſs enamour'd with corruptible things; however in that number, are not comprehended thoſe of whom 'tis ſaid, that they ſhall not poſſeſs the Kingdom of God, unleſs by a convenient Repentance, they obtain forgiveneſs of their Sins.

Sect. 29. We come down to the 5th Age, in which we meet with Theodoret, who ſufficiently explains, as to our deſign, the Opinions of the Doctors of his time concerning good and bad Angels; for he propoſes to us what he thinks of the Angels, properly ſo call'd, as well in reference to their Nature, as to their Underſtanding and Adminiſtration. As to the firſt point he holds, that though they are not Corporeal, yet they are Circumſcribed, and contained in a certain determinate place; as he aſſerts in his 3d Queſtion upon Geneſis. The Reaſon of this Opinion is, that he ſuppoſes every Angel has ſome proper Adminiſtration, and is entruſted with the care either of a Nation, or Perſon; but he makes ſtill a more particular diſtinction in his 10th Expoſition upon Daniel, putting a Man under the guard of a common Angel, and a whole Nation under that of an Angel of a Superior Order. As to their Underſtanding, he briefly explains his Mind in theſe Words. Let none be ſurpriſed at what I aſſert, as to the Ignorance of the Heavenly Spirits; for they neither know future, nor other things, it only belonging to the Divine Nature; but as to Angels, Archangels, and other Coeleſtial Spirits, they know no more than what they learn; and therefore the Holy Apoſtle ſpeaking of them in the the third Chapter to the Epheſians, v. 10. ſays, That to Principalities and Powers, in the Heavenly Places, &c. See his Commentary on the 24th Pſalm.

Sect. 30. Theodoret ſpeaks afterwards of the Demons in the ſame manner, for he holds them not capable of making true Predictions. He ſays, upon Ezekiel, Sect. 8. That the Demons know nothing before it happens, unleſs it be by gueſſing, and yet they venture to foretell. He nevertheleſs owns, in his tenth Book of Oracles, that the Spirits have foretold ſomething true, but by the Stars: For, ſays he, whatever the Gods of the Heathens ſay, if it happens that they ſpeak agreeably to the Concatenation of things, they muſt needs gather that knowledge from the Stars, which undoubtedly was done by ſuch Gods as declared ſome things that afterwards fell out. 'Tis evident, that by Demons he underſtands in general, wicked Spirits, who cauſe themſelves to be venerated as Gods, and gave falſe Oracles to keep up their Authority, and the Credit in which they were amongſt the Heathens. That Opinion was the moſt common amongſt the Ancients, and is in being even to this day, as we ſhall ſhow hereafter.

Sect. 31. The Opinion of that time upon the original of the wicked Race, was, that they iſſued from the Converſation of the Angels with Women. Severus Sulpitius relates it not as a particular Belief, or, as received by ſome Doctors only; but as a Story credited by all Chriſtians; for at the beginning of his Eccleſiaſtical Hiſtory, he preſumes to aſſert it upon the Authority of Joſephus, as much as if he had been preſent. His words are; In that time, that is, after the Birth of Noah, Mankind multiplying exceedingly, the Angels whoſe abode was in Heaven, being enamour'd with the Beauty of young Virgins, plunged themſelves in unlawful pleaſures, forſook the Supream Region, whoſe Inhabitants they were, and ally themſelves by Marriages with mortal Women, by that unhappy Cohabitation, and their depraved Morals, they corrupted Mankind by degrees; and from thence the Giants are ſaid to be born; for the mixture of ſuch different natures muſt needs produce Monſters.

Sect. 32. As to the ſtate of Souls ſeparated from their Body, the Angels, and wicked Spirits, this Age affords nothing but what has been obſerved, ſpeaking of the foregoing Centuries. Wherefore we deſcend to Gregory the Great, who in the 7th Century joyn'd his particular Opinions to the former. He was Biſhop of Rome, and his Memory is ſtill in great Veneration in that Church, tho' he took it very ill that John the Father, Biſhop of Conſtantinople, and his Contemporary, ſhould have preſumed to take upon him the Name of Ʋniverſal Biſhop, to which he believed not that any Biſhop had a right, and even held it for a Mark of Antichriſt. Beſides, 'tis not without Reaſon, that the Roman Church makes ſo much of him: For he has taken care to provide her with many Legends ſo ſuitable to her Humour and Palate, and upon which ſhe has put ſo great a value, that ſhe multiplies them every year. And indeed, St. Gregory was not contented with the Fables of Origen, and other Doctors, of which mention has been made, but he admitted whatever had been propoſed hitherto as Doubts and Queſtions, which he paſſed into Determinations and Decrees: And, as tho' what had been maintained before had not been ſufficient, he thought fit to add ſomething of his own: So that ſince his time there were not only 9 Orders of Angels, but they knew alſo the Degrees of each, viz. Angels, Archangels, Virtue, Powers, Principalities, Dominions, Thrones, Cherubims, and Seraphims; as is to be found in his 34th Homily upon the Goſpels. The Schoolmen that have followed him fail not to take much pains to treat of each of theſe Angelical orders, and to break their head with them, in which I intend not to imitate them.

Sect. 33. It muſt be obſerved that at that time the curioſity to know whither Souls went after Death, gave occaſion by degrees to invent Purgatory; the diſcovery of which has been ſo far finiſhed amongſt the Papiſts, that they go now thither by thouſands. Boetius, a Roman Conſul, who lived about 63 years before the Pontificate of Gregory, begun, in his 4th Book, Proſa 4. to give ſome Notion of that place, by the Anſwer he makes to the following Queſtion. Does there in your Opinion remain no puniſhment for the Soul after her ſeparation from the Body? To which he Anſwers: Yes doubtleſs, and even 'tis not a ſlight Pain; for I hold; that ſome Souls are very ſeverely puniſhed, whereas others are purified by Grace. As to Gregory himſelf, who from a Souldier became Pope, he blows heat and cold from the ſame Mouth, with as much ſicklineſs and levity as the Wind, againſt the Cuſtom of the Popes, who uſe to decide ſo poſitively and boldly. Upon the 7th Chapter of Job, giving advice to a Sinner, he ſaith, That there is no human Eye (that is no Grace of the Redeemer) that caſts looks upon the Soul, after ſhe has laid off the Fleſh. And farther he adds; That when Holy or wicked Spirit receives at the point of Death, a Soul departing from her bodily Priſon, ſhe remains for ever, and without hopes of any Change, in the hands of him that has taken her; ſo that when ſhe's once raiſed to Glory, ſhe can never fall again into Pain and Torments; whereas when ſhe is once caſt down into the Eternal Abyſs, ſhe can never come out of it: Upon the 10th Chapter he ſays again; He that is Condemned and deliver'd to puniſhment by reaſon of his Sins, and brought to the place of Execution, has no longer hopes of Mercy or Forgiveneſs. But this Pope does not always maintain this Theſis; for he ſpeaks thus in the 4th. Book of his Dialogues, Chap. 39. Sed samen de quibuſdam levibus culpis eſſe Purgatorius Ignis [〈1 page duplicate〉] [〈1 page duplicate〉] credendus eſt: However it muſt be believed that there is a Purging Fire for ſome ſmall Faults. Upon the Penitential Pſalms, he explains himſelf more at large. Poſt mortem carnis alii aeternis deputantur ſuppliciis, alii ad vitam per ignem tranſcunt Purgationis. After the death of the Body, ſome are condemned to endleſs Torments, and others go to Life through a purging Fire.

CHAP. XVI. That ſome of the firſt Chriſtians derided the Conjurations of Spirits, and others credited and practiſed them.

Sect. 1. WE are now to examine, whether the practice of Divination and Witchcraft were in requeſt in the firſt time of the Chriſtian Church. Both were equally rejected by thoſe that were called Catholicks and Orthodox: but we muſt enquire upon what ground; for it was not ſo much becauſe they believed 'em to he deceiving Arts, the practice of which was impoſſible, as that they judge 'em unlawful. Beſides, they ackowledg'd ſo far the efficacy of Conjurations that they did not at moſt reject 'em, but came in proceſs of time to admit them in the Ceremony of Baptiſm, which are, ſtill call'd Exorciſms, generally us'd amongſt the Papiſts, and not entirely aboliſhed amongſt ſome Proteſtants. Tho' this be not the place to treat at large of this matter, yet it may be premiſde, that this is their moſt ancient Original, as the Writings of ſome of their Doctors plainly teſtify. But let us hear firſt, how the Laws of the Firſt Chriſtians thunder'd againſt thoſe that durſt meddle with Exorciſms and Conjurations.

Sect. 2. Here is the Proclamation of the Emperor Conſtantine, in the 9th Book of the Code, Tit. 8. Book 5. De Divinatoribus. Let no body preſume to interrogate Diviners, or to conſult Mathematicians and Aſtrologers. Silence is alſo enjoyn'd to Augurers, and Fortune-tellers. Caldees, Magicians, and thoſe that are called Sorcerers, becauſe of the hainouſneſs of their crime, ſhall not be allowed to undertake or exerciſe their Art. The curioſity of thoſe that conſult Oracles, ſhall be repreſſed. If any obey not our Orders, he ſhall be puniſhed by the Steel, till he be dead, Given at Milan, January 25. 337. Here is another Proclamation of the Emperors Valentinianus, Theodoſius and Arcadius. If any be found guilty of Magick, he ſhall be arreſted add deliver'd to Juſtice, as an enemy of Mankind, &c. Given at Rome, Aug. 17. 389. The reſt may be ſeen in thoſe Laws, and is ſufficiently known to Civilians. Conſtantine, in the beginning of his Reign in 312. had ordained the pain of Fire for ſuch as ſhould be convicted of that Crime, and promiſed a Reward to the Informers, Law the 3d. Tit. 8. de Maleficis comprehendendis & ad publicum pertrahendis.

Sect. 3. In the mean while, thoſe pains were not inflicted upon that ſort of people ſo much, becauſe, of their Cheats, as has been already ſaid; as eſpecially, by reaſon of their Crimes, and the hurt they were believed to procure to Men and Beaſts, by mixing and perturbating the Elements by their Witchcraft, which made them worthy of the moſt cruel puniſhments. This plainly appears by the 6th Law made by Conſtantine and Julian. Anno 357. There are ſeveral who are not afraid of confounding the Elements by Witchcraft, and aſſaulting the Life of Man, who cannot defend himſelf againſt them; of conjuring up Ghoſts and asking their advice, to deſtroy their Enemies by wicked ways, Whence it appears, a double Power was attributed to Sorcerers and Inchanters; Firſt, of confounding the Elements; and Secondly, of Conjuring up Ghoſts, making them appear, and diſcourſing with them. It was therefore believed, that the Crime of that People conſiſted in their converſe with the Spirits, whoſe Power and malice they made uſe of to torment other Men. So that 'tis no doubt but that Opinion was then general among the Chriſtians, and even amongſt the Mob of the Heathens; or at leaſt of the greateſt part amongſt them, who lived and converſed with the Chriſtians, ſo that either of them addicting themſelves to that Converſe, whether they were perſwaded of the Power of Spirits or not, made themſelves equally guilty, and obnoxious to the ſeverity of the Law.

Sest. 4. The chief Doctors of that time teach us the ſame, but I ſhall quote only a few that will afford us ſufficient proofs. I ſhall begin with Juſtin Martyr, who lived in the 2d. Age, and ſhows in his 2d, Apology, that he acknowledged the efficacy and virtue of the Heathen Witchcraft. In the new Edition of Cologne Pag. 65. The Predictions themſelves that are made by the means of the dead, by young innocent Children that ſee Objects in a mirror; by the calling up of the Souls of the deceaſed, and by thoſe that are call'd by the Magicians, Expounders of Dreams Paredri Aſſeſſores, Aſſeſſors. In ſhort, whatever is operated by thoſe that are skilful in thoſe practices, muſt perſwade you; ſays he to the Heathens, that the Souls have ſtill ſome Senſe after death. What he writes in his Dialogue againſt Tripho the Jew, differs not much from that Firſt paſſage, ib. Pag. 311. That the Demons may be overcome by Conjurations, in the name of Jeſus Chriſt, but that no Jew can do the ſame in the name of any King, Prophet or Patriarch; not even perhaps in the name of the God of Abraham, Iſaac and Jacob. He nevertheleſs believes, that the Demons, by means of that ſort of Diviners, that were called Ventriloqui, gave real Oracles to thoſe that Conjur'd them, as may be gather'd from his 33th Queſtion, and from the Anſwer to it.

Sect. 5. Proceeding farther, whatever is needful for our deſign, is to learn the Sentiments of the Fathers, as to the power and efficacy of the Conjurations, that were practiſed, both by the Heathens and Chriſtians. St. Cyprian, in the 3d, Century, ſufficiently Declares, that in the Chriſtian Religion Baptiſm has power, by the Bleſſing of Chriſt, to expel wicked Spirits, which gives occaſion to believe, that they were poſſeſs'd of Men, before their being caſt out by that Holy Sacrament. And indeed he writes in his 7th, Letter of the 1ſt Book, That as Pharaoh, after much reſiſtance, was at laſt drowned in the water; ſo the Devil is yet now a-days abuſed and tormented by the Exorciſts, whoſe voice is indeed only human, but attended by the Virtue of God. For a little farther he ſays, when by the Saving water we receive the Sanctification of Baptiſm, we may be ſure that the power of the Devil is overcome, and the perſon conſecrated to God, freed by his mercy. It happens at the ſame time, according to him, that Scorpions and Serpents cannot abide water, ſo the infernal Dragon cannot endure the Water of Baptiſm.

Sect. 6. He aſcribes the ſame Virtue to the name of Jeſus, when in his Sermon upon Baptiſm, ſpeaks of mercenary Exorciſts, de quaeſtuariis exorciſtis Obediunt Daemon[•]s Exorciſtis, &c. The Demons obey Exorciſts, ſaying, we know who is Chriſt, and who is Paul, and being conjured in the name of that Jeſus, whom Paul Preaches, we withdraw. It ſeems to St, Cyprian, that things ought to be ſo by the ſame reaſon that Baptiſm was valid, whether adminiſtred by Paul or Judas: But he ought to have conſidered, that we have not the ſame certainty that theſe Exorciſts ſhould have received their Office from God, as we are ſure that he had eſtabliſhed Judas in his Apoſtleſhip.

Sect. 7. Lactantius, in the 4th Century, will yet give us ſome inſtructions. And Firſt, as to Conjurations, that we treat now of, he believed that they have a great efficacy; for he writes in his Second Book, Sect. 15. That the Devils are afraid of the Juſt that worſhip God, ſince being conjured by them in his Name, they go out of Bodies, and being compell'd by their words, as by ſtripes, they not only acknowledg'd that they are Demons, but alſo declare their Names, that are found to be the ſame, under which they are adored in Temples, So that he believes that the wicked Spirit, how great a Lyer ſoever he is, cannot lye, when by Conjuration he is forced to ſpeak, becauſe the Divine Power conſtrains him to ſay the Truth for that time.

Sect. 8. In the mean while he ſticks not to that, but agrees with St. Cyprian, that the modern ſorcerers were able to enchant wicked Spirits, and by that argument, pretends to prove to Epicure and his followers, that there are Spirits in the World, and that Human Souls are immortal. To that end, he expreſſes himſelf in theſe words, Book the 7th, Sect. 13. Certainly if Democritus, Epicure, or Dicearchus, ſtood by a Magician, they ſhould not make bold to maintain by their Reaſons, that the Soul is Mortal; what could they anſwer? If the Magician by pronouncing ſome Verſes, call'd up the Souls' from ſubterraneous places making them appear to Men, ſpeak to them, and foretel future things; for if they ſtill preſume to perſiſt in their error, they would be forced to yeild to ſuch real proofs, and ſuch viſible effects.

Sect. 9. However, I cannot agree to what is read in his 2 Book, Sect. 14. That the Art and Power of Magicians, Magorum, only conſiſts in the Inſpirations they receive from the Spirits, that ſurprize Men, and deceive their Eyes by Illuſions, hindering them from ſeeing what is, and making them ſee what is not, when 'tis required from them by Magicians. He ſeem'd before to believe, that the Demons actually produce ſome effects, and here he will perſwade us, that there is nothing but illuſion: whatever it be, even that very illuſion is ſtill an Operation of the Demons, and conſequently approve of their exiſtence and action. In the mean while he agrees with himſelf in this, that he believes ſorcerers converſe with the wicked Spirit, and that the Conjurations of the former, force the latter to ſay and do what is required from them; but that all the effects of Witchcraft are to be aſcribed to them, and not to the Magicians.

Sect. 10. Lactantius was perſwaded that bad Spirits had a ſhare in all thoſe Arts, that made up the practices of the Ancient Heathens, and of which mention has been made, Ch. 3. He even believed that they were all invented by thoſe Spirits, as appears by his own words, Book 2. Ch. 16. The things that they have invented, viz. The Demons, are predictions, by the Stars, by the inſpection of Victims, and by the cry of Birds; theſe are the Oracles and Enchantments in uſe, to conſult the Dead, by Magick, Magia and all the other Evils to which Men addict themſelves, either privately or openly. All theſe things have nothing ſolid nor true in themſelves, but are received for ſuch, by the credit they borrow from the preſence of their Authors, who know how to impoſe upon the credulity of Men, affecting to make a divine power appear before them, of which however, no profit accrues to them. I might quote here ſome Authors of the two following Centuries, but obſerving no change in them that deſerves to be related, and fearing to inſiſt too long upon this: I come to the bottom of the matter, leſt I ſhould weary the Reader with unprofitable trouble.

CHAP. XVII. That it is neceſſary to compare all thoſe various Doctrines and Practices of the Jews, Mahometans, and Chriſtians; and to examine wherein they differ, and in what they agree together.

Sect. 1. THE 11th Chapter of this Book was deſigned to compare together, the Opions and practices of the various Heathens, concerning Spirits. The natural light that remained in our underſtanding, notwithſtanding the darkneſs in which it has been involv'd by Sin, has been able, without the help of the Holy writ, to diſcover, whether thoſe Opinion and practices, were founded upon true, or falſe grounds. We have ſince heard, thoſe that acknowledge the Authority of the Holy writ, ſpeak very differently, by which means, the light of Reaſon may be encreaſed, and it's corruption better'd. Let us now ſee what they have done as to this, and how far their endeavours have attained. To that end, we ſhall Firſt conſider, wherein the latter differ from the Heathens, what they have retain'd of Paganiſm; and laſtly in what points they differ from each other; having always regard to that difference of Doctrines, and Worſhip, or Opinions and Practices, that have been ſet down before.

Sect. 2. Theſe 3 ſorts of People, Jews, Chriſtians, and Mahometans, rejecting the plurality of Gods that were believed and adored by the Heathens, and Worſhiping one Only God, have overthrown whatever the others had invented, concerning confederate, inferior, and mean Gods, or familiar Spirits, that were born with Men and outlive them; and at the ſame time, have deſtroyed whatever Conjurations and Witchcrafts were grounded upon ſuch principles, by which Men preſume to acquire ſome certain knowledge, and produce ſome certain effects. We have found nothing like, amongſt the Jews and Mahometans; for thô they may have ſomthing that appears like it, yet 'tis quite different, as we ſhall ſhow hereafter. And as to the Chriſtians, we ſee that they unanimouſly reject all theſe things, and look upon them as deluſions and impieties; and as to what the laſt, together with the Jews and Mahometans, have retained of the Opinions and practices of the Heathens, it has been taken from the Philoſophy of this laſt Sect, and accommodated to the Holy Scripture, or gather'd from it by falſe explications. This I ſhall now briefly ſhow, concerning the Spirits in general, and the Soul of Man in particular.

Sect. 3. As to the Spirits in general. Firſt, That Opinion, that they are partly corporeal, received of old by the Jews, Ch. 12. Sect. 5, 11, to 15 By the Mahometans, Ch. 14. Sect. 4, 5. and by the Chriſtians, Ch. 15. Sect. 5, 14, 15, 23, 24, 31. draws it's Original from the Philoſophy of the Heathens, as has been ſhown, Ch. 2. Sect. 14, 16. Ch. 11. Sect. 6.

Second. The Opinion that aſcribes ſome life and underſtanding to the ſtars, as to the Sun and Moon; whether it be inſignificantly expreſs'd, as among the Jews, Ch. 12. Sect. 3, 13. or only darkly as amongſt the Mahometans; or propoſed as a doubt, as it has been by Origen and St. Auſtin, amongſt the Chriſtians, Ch. 15. Sect. 11, 19. That Opinion, I ſay looks very Heatheniſh, and differs not much from the Intelligencies of Ariſtotle, Ch. 2, Sect. 5. Nor from the eſteem which the modern Heathens have for thoſe celeſtial Lamps, of which mention has been made, Ch. 6. Sect. 2. Ch. 11. Sect. 2.

Sect. 4. We may alſo eaſily compare their belief touching Human Souls.

Firſt, [〈◊〉] [•••]inion of the tranſmigration of Souls, ſo common am[••]gſt the Heathens, Ch. 2. Sect. 17. is not rejected by the Jews, but converted into that of the revolution of the Souls, Ch. 12. Sect. 19. It is publickly t[•]ught by ſome Mahometans, Ch. 14. Sect. 12. As to the Chriſtians, 'tis true, that they admit it not, thô ſomthing like it be found in Origen, Ch. 15. Sect 13. But I muſt ſay by the way, that I ſee not how thoſe that ſtill hold, that all Human Souls were created together in the beginning, and afterwards each in his time, introduced into their bodies, could ſolidly confute that Opinion of the Metempſychoſis.

Second. The Jews, Mahometans, and Chriſtians, too eaſily credit the apparitions of Souls, which takes place amongſt the Jews, becauſe they ſuppoſe the Souls to wander for a Year, about the bodies from which they are ſeparated, Ch. 12. Sect, 20. Neither can the Mahometans reject that Opinion, ſince they hold the Souls to be made up of the Elements, Ch. 14. Sect. 13. and that after their ſeparation from the body, they ſee and hear in Trees, Sect. 14. As to the Chriſtians, we find Juſtin, one of the Firſt, who ſays, that a ſeparated Soul may yet operate upon living perſons, Sect. 5. All the Opinions that are related here, are drawn from Philoſophy, or mixed with Paganiſm. But the Holy Writ, either taken in its true Senſe, or miſ-interpreted, has given occaſion to the following, which we ſhall mention hereafter.

Firſt, The opinion that the Angels have been created from Fire, Air, or the moſt ſubtile Elements, which the Jews only hint. Chap. 12. Sect. 15. but what the Mahometans publickly teach, Chap 14, Sect. 4. has likewiſe been received by ſome Chriſtians, Chap. 15. Sect. 4, 5, 24. becauſe they thought it conſonant to what is ſaid, Pſal. 104. ver. 4. That God makes Spirits his Angels, and flames of fire his Miniſters, 2 Kings 2.11. that Elijah was taken up into Heaven in a Chariot with fiery horſes, Chap. 6.17. That they defended Eliſha, and that Ezekiel, Chap. 1.4, 5. ſaw the likeneſs of four Animals going out of the midſt of fire; ſeveral other miſunderſtood paſſages have contributed to the eſtabliſhing of that Opinion.

Second. The Morning Stars rejoycing together when God ceeated the World, Job 38.7. gave occaſion to Philo, as has been obſerved, Chap. 12. Sect. 4. to confirm himſelf in that Opinion, that the Stars are Ʋnderſtanding Beings; as has been likewiſe proved as to many other Authors.

Sect. 6. It likewiſe appears, that thoſe that believe Spirits to be corporeal, ground their Opinion upon the Holy Scripture.

Firſt, for having no Idea of other Sons of God, that fell in love with the Daughters of Men, as is mention'd Gen. 6. but of ſuch as are diſtinguiſhed and ſeparated from Men: And conceiving not the true nature of Spiritual Beings, they fancied that the Angels had begotten thoſe Giants, of whom 'tis ſpoken in that place; add to this, that they could not think that thoſe Nephilim (which word we Tranſlate Gyants) ſhould be other Creatures, beſides fall'n Angels, who for that reaſon are called by that Name, which ſignifies as much as Rebels. We have ſeen that Opinion received by the Jews, Chap. 12. Sect. 14. By the Mahometans, Chap. 14. Sect. 5. and even by ſome Chriſtians, Chap. 15. Sect. 5, 31.

Second. I grant that it may be inferr'd from thence, that there are Incubi and Succubi, that is Devils, who now in the ſhape of Males, then of Females, lye with Men and Women; that Opinion of the Jews is ſtill now a days much diſperſed among the Chriſtians, as ſhall be ſhewed hereafter.

Sect. 7. Such are their Sentiments, as to the nature and fall of the Angels; but as to their diſtinction into ſeveral Orders, and the ſhare they bear in the Government of the World, the ſame differences, or very near, are aſcribed to them that are atributed to the Heathen Gods and Spirits. Chap. 11. Sect. 6. And that Opinion is ſtrengthned by a miſunderſtanding of the Holy Scripture.

Firſt, The Jews explain themſelves clearly and largely upon the different Orders of Angels. Chap. 12. Sect. 4, 7, 11. The Mahometans treat of it more confuſedly and obſcurely Chap. 14. Sect. 16, 17, 18, 25, 32. but the Chriſtians ſpeak of it, as tho' it could not be doubted but the Holy Writ underſtands ſuch a Hierarchy of Angels, by the different names it gives them.

Second. As the Heathens fill'd the Air with Spirits, or placed them above, under, and in the midle of the World, Chap. 2. Sect. 6. Chap. 7. Sect. 2.5, 8. So have the Jews, according to Philo, Chap. 12. Sect. 5, 12. Neither do the Chriſtians diſagree from them. Chap. 14. Sect. 25. Suppoſing that Opinion to be confirmed in the Scripture, Epheſ. Chap. 2.2. Chap. 6.12. and by ſeveral paſſages in the Hiſtory of Job.

Third. They agree together again, in that they acknowledge as many Guardian Angels of Men and Nations, as the Heathens did their Titular Gods. The Opinion of the Jews, as to this point, may be in ſome manner perceived by the quotations that are ſet down Chap. 12. Sect. 4.10. That of the Mahometans, is more clearly expreſs'd, Chap. 14. Sect. 9. But that of the Chriſtians ſtill plainer. Chap. 15. Sect. 6, 17, 18, 29. to which they have applyed the paſſages of the Holy Writ already mention'd.

Sect. 8. It goes, even ſo, with their belief of the Devils; Firſt, we hear the Jews, Chap. 12. Sect. 13, 16. The Mahometans, Chap. 14. Sect. 5. and the Chriſtians, Chap. 15. Sect. 21, 31. All ſpeaking in a manner the ſame Language, as to their Original and Fall. The laſt commonly quote the Scripture, Geneſ. 3.6. and Iſai. 14.12. to maintain their Opinions, but they quote it, no leſs adorned with their fooliſh fancies, upon the Nature and Creation of Spirits, than the others do by their fabulous Tales.

Second. The Opinion of the Jews concerning the malice of the Devils, their Virtue and Power to hurt, partly appears, Chap. 12. Sect. 12, 15, 18, 20. And that of the Mahometans ſeems to be almoſt the ſame. As to the Thoughts of the Ancient Chriſtians, they are explained more at large, Chap. 15, Sect. 7, 12, 23, 26. In the mean while I find not that they have aſſerted any thing contrary to the Opinion of the others.

Sect. 9. It is convenient to ſay alſo ſomething of Purgatory, the ſpring of a vaſt number of Apparitions and Witchcrafts.

1, Whether the Jews, Mahometans, and ancient Chriſtians ſpeak clearly upon that ſubject, or obſcurely and doubtful; yet they all agree in eſtabliſhing a purging Fire, or ſome ſuch other Pain to be endured. Such are the Pains which the Devils of Torments inflict upon the Jews at the time of Gilgul, or the Revolution of Souls, Chap. 12. Sect. 20. The Mahometans are not remote from that Opinion, Ch. 14. S. 11. but the Chriſtians, Ch. 15. Sect. 27, 28, 34. or at leaſt, part of them, have blown up that Fire from under the Aſhes, though the others, whoſe number is far greater, have not the leaſt inclination to credit it.

2. However, thoſe that are not altogether remote from them, reject not wholly the Apparitions of the Souls ſeparated from their Bodies, nor their various Operations, to which Juſtin and Irenaeus have traced out the way for them, as we have ſeen, Ch. 15. S. 7.

Sect. 10. But neither the Jews nor the Mahometans, carry Exorciſms and Conjurations to ſo great a height as the Chriſtians; in the mean while they all agree in this.

1. That they are powerful upon the Spirits, by the means of Names, Words, and Signs, that they have ſo much virtue as to force them to anſwer, to caſt them out, or to turn them off. The Practices of the Jews, Ch. 13. Sect. 6.11. Thoſe of the Mahometans, Ch. 14. Sect. 14, 18. and the Declaration of the Chriſtian Writers, Ch. 16. Sect. 5.10. make it ſufficiently evident that their Opinions are not much different as to this Point, though the laſt bring not them into Practice.

2. The Reader ſhall not find in my Quotations a very particular explication of Magick, properly ſo call'd, which, as 'tis ſuppoſed, cauſes ſo many diſturbances to Men upon Earth; unleſs it be this, that ſince on the one ſide, the evils produced by thoſe wicked Spirits are granted, and on the other their obedience to Exorciſts; it is eaſie to infer, that all the damage that Magicians cauſe by the help of the Devil, muſt likewiſe be aſcribed to them.

Sect. 11. When we compare all theſe things together, we ſee the Heathens and Jews delivering their Opinions, as from hand to hand, to the Mahometans and Chriſtians; ſo that we eaſily perceive that both Jews and Chriſtians, have by degrees, and inſenſibly, received the Opinions of the Heathens, by whom they were ſurrounded, amongſt whom they were mixed, and from whom the Chriſtians are deſcended: And that the laſt have alſo borrowed much from the Jews, who have delivered to them the Sacred Writings, with moſt of their particular Interpretations, that have been greedily ſwallow'd down, and ſince increaſed to a great exceſs. As to the Mahometans, whoſe Law is a mixture of Heathen, Jewiſh, and Chriſtian Doctrines, and more compoſed of what is evil in them all than of what is good; and therefore ſtored with more Errors than Truth; It is not ſtrange they ſhould have ſo much agreement with thoſe of the Nations we ſpeak of. We may obſerve hereafter how all theſe Opinions have inſenſibly been cheriſhed and increaſed by Popery, and have iſſued not only for the ſame Spring, but alſo from another, whence Mahomet has drawn ſomething for the making up of his Syſtem. But as I have ended the 11th Chapter of this Book with the Opinion of the Epicures, I think it convenient to make a particular Chapter of thoſe of the Manichees.

CHAP. XVIII. That the Doctrines aſcribed to the Manichees, are a mixture of all the preceeding, and the original of the Opinions moſt common at this day.

S. 1. IF it were abſolutely requiſite to know the Opinions of the ancient Hereticks, at leaſt of thoſe that are call'd ſo, we would be at the ſame Pains as thoſe that endeavour to diſcover them: For their own Books that were then condemned, being loſt, 'tis not reaſonable blindly to believe whatever their Adverſaries ſay of them, whoſe Zeal for the Truth was often mixed with human Paſſions: So that they may ſometimes impute to their Antagoniſts Opinions that were not ſo bad as they gave out, either miſunderſtanding or wreſting them. Perhaps St. Auſtin has increaſed the number of Hereſies to a hundred, for fear he ſhould diminish that of ſeventy which Epiphanius had before eſtablished in his Preface, and 57th Chapter of the Hereſies. For if Celſus could mark, in the moſt remote Antiquity, and from the firſt times that we have any knowledge of Books, but 100 principal Doctors of Heatheniſm, each of whom made not a particular Sect, but only followed the footſteps of his Predeceſſors; how can it be imagin'd that Chriſtianity, that has the Word of God for it's Rule, ſhould have been in much leſs time more divided than Paganiſm, that was founded on ſuch weak and uncertain Grounds.

Sect. 2. St. Auſtin it ſeems ſhould be chiefly conſulted, as to the Doctrine of the Manichees, ſince he himſelf had been infected with their poiſon, and has particularly treated of that matter in his 46 Ch. of the Hereſies; however, I ſhall do it with great caution, by the Reaſons juſt now alledged: beſides that theſe words of his Preface, Ad quod vult Deum, made him extreamly ſuſpected; for he ſays, that in his little Book of Hereſies, he ſhows a way, Ʋnde poſſit omnis haereſis, & quae nota eſt, & quae ignota vitari. To avoid all Hereſies, whether known or unknown. For how can one provide himſelf againſt what is unknown, and conſequently ſignifies nothing? nay, I may boldly ſay, that what is unknown cannot be called Hereſy, ſince whatever deſerves that name, muſt be known; or perhaps St. Auſtin's meaning muſt be underſtood in this ſenſe; that diſcovering the nature and Genius of ſuch Hereſies, as are already known, he has furnished us with light, and weapons againſt thoſe that are yet unknown, but may become manifeſt hereafter. However this being not the place to inſiſt longer upon this Reaſoning, we ſhall return to our ſubject. The ſame Father in his Book againſt the Manichees, imputes to them ſome things, Quantumlibet negent ad ſe pertinere. Thô they deny them ever ſo much. But as he treats not diſtinctly enough of all their Opinions, eſpecially thoſe that belong to our deſign, I ſhall rather follow Danaeus, who has gathered the chief points of their belief, as well out of the Book of St. Auſtin before quoted, and the reſt of his works, as out of many other Authors, from whom I ſhall only relate what may be ſubſervient to our ſubject.

Sect. 3. As to God and the Spirits, they are ſaid,

Firſt. To have eſtabliſhed two principles, contrary to each other, one of which was good, and the Author and Original of all good; and the other bad, the Author of all Evil, and the Prince of darkneſs. That the firſt as they ſay, is the God that has formed all things, and that the other is Hyle, that is the matter from which all things have been formed, and which is eſteem'd by them to be the Devil. Some diſtinguiſh the Devil from the Prince of darkneſs, and tranſlate not as we do the laſt words of the 44th v. of the 8th Ch. of St. John. He is the Father of lies; but his Father is a lie, namely the Father of the Devil.

Second. As to the good God, they ſay, that his Eſſence is diſperſed as by portions, through all the Creatures, and inherent to them, which they explain by many wonderful Commentaries. This is what they think of God and the Devil, in relation to their Eſſence and Exiſtence, what follows concerns their Operations.

Sect. 4. Third. The People of darkneſs formerly warr'd with the People of light. The good God went himſelf to attack, the Prince of darkneſs, by ſome certain principal Spirits, which he had produced of his own Eſſence, who however, being too weak, were taken Priſoners; but Chriſt came to repair that diſorder, having been begotten by ſome certain firſt Man, who had been the promoter of this War, and had begun it.

Fourth. That in the mean while, Chriſt himſelf is the Serpent that ſeduced Adam and Eve.

Fifth. That Chriſt is now fixed amongſt the Stars, eſpecially, in the luminous Globe of the Sun, in which ſenſe they explain his Aſcenſion to Heaven.

Sect. 5. Sixth. They believe the Metempſychoſis in this manner; That the Souls ſhall paſs into the bodies of ſuch a kind of living Creatures, as they have moſt loved or abuſed, during their Life. He that has killed a mouſe or a fly, ſhall paſs in puniſhment, into the body of a mouſe or a fly, the ſtate in which he ſhall be put after death, ſhall likewiſe be oppoſed to that, in which he was during his Life. He that is rich ſhall be poor, and he that is poor ſhall be rich.

Seventh. They alſo give two Souls to every Man, one of which, is always contrary to the other. But enough of their Doctrines, we leave the reſt to Danaeus, who aſcribes to them 21 in all, becauſe what he and other Authors ſay, belongs not to our ſubject.

Sect. 6. However I am not apt to aſſert, that they have believed and taught ſuch groſs Doctrines, as are imputed to them, and have been now related. For ſuppoſing the common Opinion, concerning the Doctrine of the Manichees, that they were chiefly extracted from the Philoſophy of the Perſians, (ſince Manes, their Firſt Author, was undoubtedly a Perſian,) and that they are ſtrangely mingled with the Chriſtian Divinity; It is unreaſonable to have the ſame Opinion of that People, that we have of other Nations, who never cultivated the ſtudy of Nature and Human learning; ſuch as thoſe we have met with in the Northern parts of Africa, and the Southern of America. It may well be, that the Manichees aſcribe to the whole Ʋniverſe, a principle like that which is obſerved in it's parts, viz. The active cauſe, and the matter, which Ariſtotle eſtabliſhed to be eternal as well as the World; and that afterwards, matter conſidered as inſenſible by a miſinterpretation of the words of Moſes, that ſpreads in the beginning, darkneſs over the Abyſs, and the Spirit of God moving over it, ſhould have produced thoſe monſtrous thoughts, of which we have given ſome inſtances.

Sect. 7. Suppoſing they have eſtabliſhed two principal cauſes, one of good and the other of evil; but yet, ſo as that the Firſt is unconteſtably ſuperior to the Second, as much as light is above darkneſs, and the workman above the matter he works upon; 'tis probable, that they had an Idea of God, as a Soul infuſed through the whole Ʋniverſe, that conſider'd by them as the body, in which that Firſt cauſe continually operates. And as the contrary motions of corporeal paſſions riſe againſt the Empire of Reaſon that ought to govern them, ſo they might believe, that the Animal Spirits proceeding from matter, perpetually rebel againſt God, the Fountain of all Reaſon. Whence it would follow, that God ſhould not be more abſolute maſter of the Ʋniverſe, than Man is of his body; thence has proceeded that Idea of two different Gods, one good, and the other bad; the latter being ſtill inferior to the former, who is indeed the workman, but has not an arbitrary Government, there being a power in the World, ſo great, that it is able to reſiſt him.

Sect. 8. But whether I have made a juſt conjecture, or whether the Manichees had other Opinions, then thoſe I imagine; it ſeems nevertheleſs, that I may reaſonable ſuppoſe it, upon this foundation, that no Opinions ſo groſs as thoſe that are aſcribed to them; not only are not admitted, but not ſo much as moved or propounded, as we ſhall ſee very ſoon in the ſeries of this work; becauſe the principal points of thoſe ſorts of belief with their dependencies, have a great relation with my Second and Third Book, as I hope to ſhow at the end of the Second. And therefore whether any one treats of the Devil and Spirits according to the Holy Scripture; or whether he only follows his own ſenſe and right, it may [〈◊〉] aſſured, that all his Reaſonings will turn upon this notion of his; that God and the Devil have each an Empire, one contrary to the other, and that thô the Devil be ſubject to the power of God; yet his Empire is more apparent. It is denyed, that God now works any miracles, but ſome are raſhly aſcribed to the Devil, that ſurpaſs all thoſe that are mentioned in the Holy writ. We believe that there are Angels, and gather from the Holy Scripture, that they encamp about the faithful, and the Devil likewiſe is inceſſantly active to do them hurt, if poſſible he can, but his abode is in Hell. However it is very rare to hear any one ſay, he has ſeen an Angel in a viſion, whereas the Devil appears almoſt continually. If any thing has been either ſignified or foretold, we never believe it to be the Operation of an Angel, but of the Devil: one is poſſeſt by him, and another bewitch'd; by his means, unknown Tongues are ſpoken, ſtrange things are ſaid, others no leſs wonderful are perform'd, and the moſt hidden ſecrets diſcover'd. But you will ſcarce meet with any that has ſo good Opinion of the power of an Angel; if we have any Holy thought, or good inſpiration, how inconſiderable ſoever it may be, we aſcribe it to the Holy Ghoſt, and ſeem not to believe, that the Angels are ſo much as capable of contributing to it; ſince it ne'er comes in our mind to think upon them. But the Devil penetrates the moſt ſecret thoughts of Men, overthrows their beſt deſigns, and inceſſantly excites them to Evil, if they are accuſed and convicted of any crime, the excuſe is always at hand, for the Devil has done it, or at leaſt has tempted them ſo to do.

Sect. 9. And therefore ſince neither the Ancient Heathens nor the moderns; neither the Jews, the Mahometans, nor the Firſt Chriſtians, ever entertained any ſuch Opinions; and that 'tis manifeſt, they have a greater relation with thoſe of Manes, I cannot but believe that this Doctrine which begun to ſpring up in the Third Century, was immediatly oppoſed on all ſides by Orthodox Doctors, but yet ſpread very far into Aſia, whence it having paſſed into Europe, it has maintained it ſelf there longer then 'tis believed. This will not appear ſtrange, if we make a ſerious reflection upon this, that Men writing againſt errors, often aim at nothing elſe, but their own reputation and the glory of having confuted them, whilſt they themſelves cheriſh thoſe errors, and keep them in their boſom, ſo that when they come, to examine themſelves they find at bottom, that they agree with thoſe, whoſe evil Doctrines they fancy as heartily to deteſt, as they appear outwardly incenſed againſt them.

CHAP. XIX. That the Opinions and practices already mentioned, have been moſt or all introduced in Popery, which has added to them new inventions of Men.

Sect. 1. 'TIS now time to approach nearer our Age, and Firſt to conſider the Papiſts, and then our ſelves; for we now know, that the chief points of the doctrines to be examined, have Anciently made part of the religion of the Heathens, Jews, and Mahometans, and even have been admitted by the Firſt Chriſtians, whoſe purity is ſo much commended. Afterwards, it was eaſy to obſerve in the laſt Chapter where we ſpake of the Manichees, that great part of the Doctrines aſcribed to them, have inſenſibly been introduced into the Chriſtianity of latter Ages. But Popery was not ſatisfied with this, and has invented many new ones, to which Gregory the great, that would ſeem to oppoſe Antichriſtianity, with which he ſuppoſed the Eaſt to be infected, has traced out a plain way. For having himſelf uſurped a great Authority over the Churches of the Weſt, it was no hard matter, for him, to let his own imaginations and vain, inſtitutions be received, and to tranſmit them to his ſucceſſors. Since that time it became uſual in moſt Churches, to believe whatever Rome taught, and to do whatever ſhe wrote them by way of command; at laſt ſhe changed that cuſtom into a right to her, and an obligation upon the other; neither Scripture nor right Reaſon were conſulted, when the determinations and Authority of the Roman Biſhop, upon Articles of Faith, were only allowed. Thoſe determinations were ſubſtituted inſtead of Reaſon; and when they needed writings to maintain them, thoſe of the Firſt Doctors of the Church were ready at hand, which gave too fair a pretence, of crediting whatever had been invented; for how ſtrange ſoever thoſe new Doctrines appeared, yet they were eaſily ſwallow'd down, provided they were contained either in the writings of thoſe Doctors, or in others that were ſpurious and forged at pleaſure, and falſly aſcribed to them, if they were but declared authentick by the See of Rome. It happened with this matter as with all others, in which ſome change in the Worſhip and Doctrine, has inſenſibly been made, or ſomthing new introduced, which continued in the Church till the beginning of the latter Age, when part of the Weſt was reformed, and re-eſtabliſhed in it's firſt ſtate.

Sect. 2. We muſt now conſider two things, viz. how far Popery has brought, in proceſs of time, it's unlawful Opinions; and then how far proceeded the rejection made by thoſe that reformed themſelves as to the Doctrine and Worſhip. For this reaſon, I ſhall ſpeak in this Chapter of what the Papiſts believed upon the ſubject I treat of, and ſhall relate their Worſhip and practices in the following Chapter. I intend not to gather thoſe Opinions from, the decrees of the Popes, nor the Canons of their Councils [•]nd Synods, as I have not done it, in what I have related concerning other Religions; but I ſhall collect them from the writings of their principal Authors and Doctors, and from ſentiments clearly expreſſing them, few of which were ever contradicted or confuted by any private perſon. So that whatever I ſhall alledge, being generally received for Articles of Faith, by thoſe of that Communion; they will have no reaſon to complain of, or exclaim againſt this method, ſince in the following Chapter, I ſhall ſhow, that thoſe manifold Opinions aſcribed to them, are confirmed by the proof of a general practice. But if I was to read over all their Authors to extract their Opinions, it would prove too long and tedious a task; and therefore I ſhall only follow one of their writers, who is fallen into my hands by chance, becauſe he has read all the others, and extracted from them whatever is ſubſervient to our ſubject, having put it in order, without omitting any thing, as thô he had done it on purpoſe: ſince therefore, not only he is not of our Communion, but a Papiſt, and a Jeſuit too, I think the choice I have made, will not be blamed. This Author is Gaſpar Schottus, who is ſufficiently known by the learned writings he has publiſhed of late, and which he is not afraid to expoſe to our cenſure, ſince in 1662, he dedicated his Phyſica curioſa, to the Elector Palatine, Charles Lewis of glorious memory, who was of our Communion: this Book and another entituled, Magia Ʋniverſalis, or Ʋniverſal Magick, of which he is likewiſe the Author I deſign to make uſe of, laying aſide all the others that I had collected, and partly read for that purpoſe, for the glory of being an inſatiable reader is not what I aim at.

Sect. 3. Following the ſame order, I have before eſtabliſhed, and which is almoſt agreeable to that of Schottus. I ſhall firſt relate the Opinions of the Doctors of the Church of Rome, concerning Angels and Devils, and afterwards touching human Souls, either in this Life or after Death. However, I undertake not to make an abſtract of whatever they ſay, but only to illuſtrate the matter in hand, in order to prove what I have aſſerted. To that end I diſtinguiſh again the Angels into good and bad, to examine what concerns either of thoſe two ſorts. But firſt I ſhall ſpeak in general of their Original, Number, Nature, Equalities, and Power. As to their Original: Upon the Queſtion, of what Nature Spirits are, I ſhall reject the Opinion commonly received by ſeveral Chriſtian Doctors; That Spirits are in ſome ſort Corporeal, becauſe the Council of Lateran, cap. firmiter, ſeems to eſtabliſh, that they are altogether immaterial; but all agree in this, that they have been created by God, and conſtituted in a ſtate of Grace, Phyſic. Cur. Book 1. Pag. 7. Though this laſt expreſſion be ſomewhat different from that of our Churches; yet I will not inſiſt upon it; but in the following propoſition I ſhall obſerve what I intend afterwards to make ſubſervient to my deſign.

Sect. 5. Thomas Aquinas makes the Angels innumerable. Others, following ſome ancient Fathers, eſtabliſh 99 to one Man. Our Schottus makes their number amount to 1000,000,000,000 a Thouſand Thouſand Millions, more of whom are good then bad, though he undertakes not to determine the number of each, pag. 9, 10. This vaſt number of Angels, as well bad as good, are divided by way of degrees into ſome certain orders, which are explained in particular, ſomewhat further in that ſame Book.

Sect. 6. As to the power aſcribed to good and bad Angels; 1. They can neither penetrate the ſecret thoughts of one another, nor thoſe of Men; yet they can much better pierce into futurities then Men can do by the help of natural Cauſes, and know for inſtance, whether the year ſhall be fruitful, whether it will freeze very hard, whether it will Rain or blow, pag. 12, 13, 14.

2. 'Tis obſervable, that he aſcribes to them the faculty of moving from one place to another, tho' it be not done in an inſtant, and that of extending and contracting themſelves locally, pag. 17. 18.

3. He admits the Opinion of Ignatius Erkenneſs, that it is not neceſſary an Angel ſhould have a Body to move another Body, pag. 20. &c.

4. That nevertheleſs neither Angel nor Devil can act upon each other, unleſs they meet both in the ſame place, pag. 21.

5. It is the common Opinion, that a Spirit may aſſume a Body in ſuch a manner as outwardly to be ſeen in a Bodily ſhape, by a Perſon whoſe Eyes are conveniently diſpoſed, without being perceiv'd by another near him, tho' his Eyes be as fit for it as thoſe of the former, pag. 24.

6. 'Tis likewiſe the common Opinion, that each Perſon has his particular Angel and Devil, p. 37, 38.

Sect. 7. As to the Holy Angels in particular, the Opinion of Lombard concerning their Orders and different Miniſtries, has been always much credited among the Papiſts; They believe that he ſpeaks according to the Scripture, when he conſtitutes nine Orders of them. Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubims, and Seraphims. Lombard aſſerts, that Dionyſius the Areopagite has diſtinguiſhed them ſo, but I have ſhewed before, Chap. 15. Sect. 3. that it is Pope Gregory, who has eſtabliſhed that number, tho' not altogether in the ſame Order. Theſe nine Orders have been ſince divided into three times three, the three ſuperiour Orders are the Seraphims, Cherubims, and Thrones, and ſo forth, aſcending again, and reckoning all nine. Lombard explains this thought more at large, ſaying, That as the Martyrs are one Order, and the Apoſtles another, and yet one Apoſtle is above another, as one Martyr above another, he reaſonably believe the ſame to be with the Angels.

Sect. 8. As to the wicked Spirits in particular, 'tis believed,

1. That they have not all been precipitated into Hell, immediately after their Fall; but that part of them remained rambling without, and ſometime return upon Earth, or abide in the Air, p. 26, 27.

2. That there are ſix different places where the Devils commonly dwell, and whence they effect their Malice and Power, and therefore are called in relation to thoſe places, 1. Ignean, or Superaereal Devils, 2. Aereal Devils. 3. Terreſtrial. 4. Aquatick. 5. Subterraneous. 6. Thoſe that hate the Light. The Abbot Trithemius, Delrio, and Agrippa, are quoted by our Author on that account, pag. 28. 31.

3. They are as well as the Angels divided into ſeveral Orders: But the Papiſts agree not together upon this matter; neither our Author, nor Agrippa, who has treated at large of this matter, agree together, nor with others; but after all, I relate here what is moſt generally received; to which I add, that the Opinion of Thyleus, who divides the Devils into three Spiritual Dominions, and nine Quires, is not rejected, pag. 36, 37.

Sect. 9. Their Power and Effects have always been much exalted amongſt the Papiſts; They hold for certain, that the wicked Spirits can do great wonders; either by their Knowledge or Power. Mira hoc loco vocamus, (ſays Schottus) quorum cauſas etiam ſapientes ignorant, & digna admiratione cenſent, ſive de [•]aetero natura facultates tranſcendunt, ſive non. I give here the name of wonders to thoſe Effects, the cauſes of which even the Wiſe are ignorant of, and judge them worthy Admiration, whether or no they ſurpaſs the forces of Nature, pag. 39, 40. 'Tis therefore his Opinion, That the Devils can produce Effects that are above the power of Nature: For though he declares afterwards, That they produce, but apparently and not really, ſome Effects that are peculiar to God only; yet he believes that frequently they really operate others, which indeed are not proper to God, but which neither Men nor the ordinary courſe of Nature are capable of effecting without the aſſiſtance of thoſe Spirits. To prove this Theſis, he quotes many Popiſh Authors, and ſhows that they are all of the ſame Opinion. In the mean while he diſtinguiſhes what the Devils are able to effect of themſelves, from what they cannot do, but by the means of Magicians and Witches, Pag. 40. to 50.

Sect. 10. The Conſequence he draws from what has been ſaid, is, That the Devils operate ſome things by motion, others by the active virtue of Natural Cauſes, and others by Illuſion.

1. They alledge 15 ſorts of their Operations by their Motion from one place to another, of which the five firſt conſiſt in real Operations, and the nine laſt, in meer Repreſentations. Thoſe of the firſt Claſſis, are, Firſt, They cauſe Fire to deſcend from Heaven, as 'tis related in the firſt Chapter of Job. Second. According to the ſame Hiſtory, they may raiſe Storms and Tempeſts. Third. They may likewiſe cauſe Rain, bring fair weather, make Winds blow upon the Sea, ſtop the courſe of Veſſels, and overturn them. Fourth. They may produce Earthquakes. Fifth. They may tranſport through the Air, or in ſome other manner, the Bodies of Men, and all other ſorts of Bodies.

Sect. 11. Our Author afterward relates what they operate by motions of meer Repreſentation to the internal and external Senſes;

1. They render viſible things inviſible, by ſuddenly ſnatching them from the ſight of Men.

2. They make Statues, and other inanimate Objects move and walk.

They make them ſpeak.

4. They make appear Man and Beaſt in their dead Bodies, as tho' they were alive.

5. They take upon them Aereal Bodies, and by that means produce ſeveral Effects.

6. They repreſent the Figure of all ſorts of matter, either Gold, Silver, precious Stones, or others.

7. They direct in ſuch a manner the Animal Spirits of Men, that they maks appear to them, paſt, preſent and future things in their own ſhape, and perſwade them that they ſee, hear, and do things that are not real.

8. They cauſe pineings and violent Diſeaſes in human Bodies.

9. By Dreams they preſent to People, ſuch objects as are abſent and remote, and forewarn them of future things.

10 They produce in Men the paſſions of Love, Hatred, Anger and Fury, from Pa. 51. to 54.

Sect. 12. The 2d ſort of Diabolical Operations is no leſs credited; it conſiſting in the active virtue of Natural things; and therefore 'tis believed, that by the power of the Devil, whether he acts immediately, and by himſelf, or by Wizards and Witches; Herbs, Fruits, Waters, and moſt other matters may be mixed in ſome ſort and degree, and with the proportions requiſite for it, whereby Food, Drink, Phyſick, or ſome other potion may be made up, that ſhall cauſe a great deal of hurt to Man and Beaſt. 'Tis alſo believed that all theſe things may be done by natural ways, but that they are more eaſily, readily, and efficaciouſly performed by the power and craft of the Devil, without being perceived by the moſt skilful Men, who can never do the like, Pag. 55.

Sect. 13. As to the illuſions, they muſt be underſtood in this Senſe, that the Devils indeed do ſome thing, but not whatever they ſeem to operate. For 'tis not doubted but the Devil can do whatever is poſſible to be done by natural means and which may happen in proceſs of time, by the ordinary courſe of nature, without the cooperation of that wicked Spirit, as we ſhall ſay anon, but he has this power by God's permiſſion, to imploy all the forces of nature, for the producing of what effect he deſires; whence often proceeds, that Men either by ignorance, or becauſe ſome extraordinary objects and events come before them, believe things that are not in being, or perſwade themſelves, that the Devil performs ſome certain effects that are not natural, In the mean while it remains conſtant and undoubted, that the Devil has power to do whatever has been already mentioned, as alſo whatever I am going to ſay.

Sect. 14. I mean to ſpeak of illuſions, which Schottus together with Delrio and Molina declares to be of Three ſorts; thoſe that are made by the change of the objects, thoſe that are made by the change of the Air, and thoſe that happen by the change of the Organs of the ſenſes.

Firſt, Illuſions are made by the change of the Object, when one thing is ſubſtituted inſtead of another, that has been ſuddenly and imperceptibly ſnatched away; or when an object is preſented to the Eyes, in ſuch a ſtate and manner as that, it produces a falſe viſion; or when any object made up of Air, or of ſome other Element, offers it ſelf to the ſight; or laſtly when there appears any thing compoſed of different matters, mingled together; ſo skilfully prepared, that what exiſted before, receives thereby another form and figure.

Second. The change of the Air is made by theſe ways, when the Devil hinders, leſt the object ſhould paſs through the Air, and hit our Eyes; when he diſpoſes the Air that is betwixt the object and the Eye in ſuch a manner, that the object appears in another figure then really it is, when h[••] thickens the Air to make the object appear greater then it is, and to hinder it from being ſeen in other places, but the place he deſigns; when he moves the Air in the place through which the object is to hit the Eye, that the object going through that part of the Air, may alſo be moved, and that it's figure may be preſented to the Eye, otherwiſe then it is; and laſtly, when he mingles and confounds together ſeveral different figures, in order that in one only object, there may appear many together, pag. 55.

Third. The Organs of the Senſes are changed, when they are either transfer'd from their places and alter'd; when their humours and active particles are corrupted or thickned, or when ſuch a ſhining brightneſs paſſes before the Eyes, that they are dazled, ſo that it ſeems, that a Man raves waking, p. 55, 56.

Sect. 15. As a conſequence of all theſe things, 'tis held as an undoubted truth, that the Devil can perform miraculous effects upon all ſorts of creatures, eſpecially upon Men, viz.

Firſt, That he can give life to Dead inſects, and make them perfect Animals, which however is againſt the meaning of Schottus, p. 129,

Second, And conſequently, that he can produce and make appear true Frogs and Serpents as was done in Egypt in the time Moſes, p. 57, 58. 59.

Third. That he may diſcover and bring to Men, hidden treaſures, and even if occaſion ſerves, make Money, p. 116. however Schottus ſays with reaſon, that he is ſo ill natur'd, as ſeldom to do, as to this, all that is in his power.

Sect. 16. Concerning Man in particular, 'tis believed, that unclean Spirits can Copulate in the ſhape of Men with Women, and in the ſhape of Women with M[••] ſo that as from that communication Children may be begotten, pag. 61. to 67.

2. That the Devil, as by a kind of Tranſmutation, may change Women into the likeneſs of Men, and Men into that of Women, pag. 113.

3. That he transforms Men into the figure of Wolves, Cats, and other Beaſts, pag. 94.

4. That he may ſtrengthen the memory of Man, and enlighten his underſtanding, pag. 114.

5. That he may reſtore Youth to old Men, and repair their Faces.

6. That he may poſſeſs himſelf of the Body and Senſes of a Man, and make him as Exſtatick.

7. That he may plunge Men into a deep Sleep, and make them capable of Faſting whole years, pag. 104, 107.

8. That he may render Men invulnerable.

9. That he may cauſe all ſorts of Diſeaſes to Man, as alſo rid him of them, p. 102.

Sect. 17. I have kept the chief Article for the end; that is, That the Devil carries over by night, through Windows and Chimnies, Magicians, Sorcerers, and Witches, to the Sabbat, or their Aſſembling Place; though after all, many Popiſh Writers deny it. But ſince it is the common Opinion, on which the very Judges of Sorcerers partly lay the foundation of their Sentences, I intend not to put it on the reckoning of the Papiſts in general, though our Author takes it upon his own, pag. 67. and 80. For I will not wrong the Papiſts ſo much, as to call it their own Sentiment, ſince there are Men amongſt us that have the ſame Opinion, as we ſhall hereafter: Yet there is one that is particular to them, of which I have been informed of late by People that have lived amongſt them, and have ſeen a very, frequent practice of it, I mean the Monitores. When any one has ſuſtained a loſs, or when 'tis deſired to diſcover an important Affair, or even a Trifle, a Monitory is obtained from the Biſhop; which is an act wherein the thing or the fact enquired after is ſpecified. This Monitory is publiſhed at the end of Parochial Maſſes, before all the People, and faſtned to the Doors of Churches, and at the corners of Streets, and after the expired time, and neceſſary publications, they come to the ceremony of thundring it out. After which it is certain, that three parts of the People believe and are firmly perſuaded, that thoſe who knew any thing of the matter, and have not gone in time to reveal it to the Rector, or other Prieſt commiſſion'd by the Biſhop, never fail to fall into the poſſeſſion of the Devil, to whom the Monitory delivers them, after it's being thunder'd out, and that the Devil transforms them moſt, or all the Nights, into Dogs, Cats, Wolves, Goats, and other Animals, which is called to whurry as a Wolf. If one meet in the night ſome Wild-Beaſt or a Domeſtick ſtraying, he fancies to have met the Wolf-man, and is ready to ſwear it. Some of the moſt thinking and leſs ſuperſtitious part, at leaſt believe that the Excommunication contained in thoſe Monitories, cuts off from the Communion of their Church, and delivers to the Demons thoſe that have not ſubmitted to it, by revealing ſuch things, as 'tis often very convenient and uſeful to conceal.

Sect. 18. As all theſe things are ſaid in general concerning the power of wicked Spirits; ſo certain places are aſſigned to them, where they uſually produce their Effects: The co[•]mon Opinion? is, that there are familiar Spirits, Domeſtick, and Mountanous Devils.

1. The familiar Spirits, Spiritus Familiares, are thoſe who always keep by a Man, even when he calls not for them, whether they do it of their own accord, or that they have been hired very cheap for that purpoſe. They ſerve him faithfully, at leaſt outwardly, whether or no he calls for them. They ſuffer themſelves to be ſhut up in Rings, Chryſtals, Cheſts, and the like, and to be carried away whither ſoever one pleaſes; Theſe are the very words of Schottus, pag. 134. Thoſe Demons in Glaſs or Rings are according to the common Opinion, ſhut in or faſtned to them with ſome certain ceremonies uſed in that caſe; and not by the virtue of any Conjurations or Exorciſms, nor by the power of him that carries them, as 'tis believed by ſome; but they undergo this willingly, or by the abſolute order of the Prince of the Devils, whom they blindly obey; or laſtly, to deceive Men more eaſily. When they are in thoſe ſorts of Priſons, and have been carried through ſeveral places, queſtions are put to them, and ſometimes they are forced to ſpeak. Then they diſcover to Men hidden Things, and foretell thoſe that are to come. It is believed, that in our days a great and victorious Prince carried one of theſe Spirits with him in his Ring, and that he loſt his ſight in a Battle, a little after the Stone that was in the Ring was broken into two pieces, pag. 143.

Sect. 19. Schottus and D[•••]io relate out of Meletius, what is ordinarily ſaid concerning Domeſtick Devils. They withdraw into the moſt hidden places of the houſe, upon piles of Wood, where they are kept with the moſt delicious Meat, becauſe they carry to their Maſters Corn that they have ſtolen from other People's Barns. When thoſe Spirits intend to ſettle in any Houſe, they make it known by leaping up ſticks of Wood, or throwing Dung into Pails of Milk. If the Maſter of the Houſe, taking notice of it, lets alone thoſe▪ Sticks and the Dung in the Milk, or even if he drinks of the Milk into which the Dung hat been thrown, the Spirit appears to him, and lives with him. Thoſe ſorts of Spirits are called by the French Gobelins, by the Dutch Guldelkens, and Kabautermannekens, and by the Engliſh Hobgoblins. They appear in the ſhape of Men and Women, as little as Dwarfs, or ſuch as Pigmies were formerly imagin'd to be. Schottus, ſays, That it was uſual in former times to ſee many of thoſe Spirits in Houſes, where they did whatever was neceſſary. They dr eſſed Horſes, they ſwept the Houſe, carried Wood and Water, and did all ſorts of Service, pag. 145. he did well by ſaying 'twas formerly done, left he ſhould be put to a proof in this curious Age.

Sect. 20. He has taken from Georgius Agricola, the deſcription he makes of Mountanous Devils, ſaying, That they dwell in the Mines under the Mountains; that they are cruel and frightful; that they make uneaſie▪ and perpetually vex thoſe that work in the Mines: Some call them the little Hollanders, becauſe they ordinarily appear little, ſcarce three foot high, with an old wrinckled Face, and in the ſame ſhape with the Miners, clothed with a Waſtecoat and Apron. Nevertheleſs, he ſays, that they are not ſo wicked as they love to play Tricks, and to be merrily Roguiſh, eſpecially when they will perſuade that they do the greateſt part of the work in the Mines. When all's done, his Opinion comes at laſt to this, that there are two ſorts of that kind of Spirits, ſome are good and the other bad; The latter are feared and deteſted by the Workmen, whereas they look with pleaſure upon the former, believing them to be of good Augury. But Schottus being willing to grant that they are of a mean Order betwixt Men and Spirits, holds them for bad Spirits, what good ſoever they may do, believing that when it happens ſo they are forced to it by God, or that they do it Craftily, to delude Men, Pag. 114. and 149.

Sect. 21. There is ſtill more illuſions made in relation to the ſhapes the Devils take on, than in the other occaſions above-mention'd. I will not now ſpeak of whole Armies that are believed frequently to appear in order of Battle, of which Schottus treats at large in the addition to his ſecond Book▪ p. 336. but of thoſe that are called Hobgoblins and Fairies. Formally our People ſpeak almoſt of nothing elſe. Schottus writes thereupon, p. 339. Delrio ſays, That there is a ſort of Spectres that appear as Women all in white, in Woods and Meadows; Some are ſeen in Stables with Wax Candles lighted, ſome drops of which they let fall upon the Mains of Horſes, combing and twiſting them very neatly; thoſe white Women are alſo call'd Sybils, and 'tis ſaid, that one of 'em named Haband, is as the Queen of the others, and commands them. People believe their Apparitions to be of good Omen; but the Doctors look on ſuch preſages as old Womens Tales, acknowledging in the mean while, that the thing is true, or at leaſt poſſible: And Schottus relating, p. 215. what Cornelius of Kempen ſays, aſſures us, that in the time of the Emperor Lotarius, that is about 830. ſeveral of thoſe Fairies were to be found in Friſeland, where they dwelt in Grotes, or on the tops of Hills and Mountains, whence they deſcended at night, to carry away Shepherds from their Flocks, Children from their Cradles, and ſlip both into their Caverns.

CHAP. XX. What is the Doctrine of Popery concerning Apparitions of Spirits, and how they torment Men, either by themſelves, or by the Miniſtry of other Men.

Sect. 1. IN ſpeaking of this laſt kind of Demons we are deſcended by degrees, even to Specters and Phantaſms. But Firſt, we have obſerved that there were yet two things to treat of, touching Spirits, that is, their Apparitions to Men, and their Operations in the ſame. It is upon this ſubject of Apparitions, that there is room to ſpeak of Phantaſms; which, according to the opinion of the Papiſts, are good and bad Angels, or Souls of the deceaſed, which become viſible, or which are underſtood without being ſeen; either that they ſpeak intelligibly, or that they make only ſome ſound and noiſe. There is yet this difference in their Apparitions, that there are ſome Souls, which whether they manifeſt themſelves viſibly, or whether they are only heard, work ſome effects, whereas there are others, that operate nothing. Schottus freely teaches us many things, which relates to them, that is, Firſt, in what places Specters chiefly uſed to appear; Secondly, what Specters and Phantaſms are; Thirdly what they act; Fourthly, to whom they particularly appear; Fifthly, what means there are to avoid them, and be rid of them.

Sect. 2. Thoſe places where Phantoms appear, Schottus perſuades himſelf, that there is no place in the World but that may happen. However, that there are ſome, where it happens more frequently than elſewhere. As,

1. In Deſarts▪ and in ſolitary places, he grounds his opinion upon Scripture, Iſai. 33.14. Apoc. 18.2. Tob. 8.3. And confirms it by the conſideration of that which hapned to our Saviour Jeſus Chriſt himſelf, St. Matthew, Chap. 4. St. Luke, Chap. 4. It is for this reaſon that the good St. Anthony was ſo hardly dealt with in the Deſart, by all ſorts of Hobgoblings and Spirits, Pag. 226.
2. If one were in the humor alſo, to believe a ſort of Water Demons, our Author would very often make them appear in Ponds and Marſhes, Pag. 227.
3. If the Pagans have had, ſince a long time, Gods of the Groves, the Chriſtians will not deny but that there are ſuch, for they ſay that there are particular Phantoms in Woods and Meadows, Pag. 229.
4. When they are to fight any bloody Battle, or after it has been fought, many Specters have often been ſeen in the field of Battle, Pag. 230.
5. Phantaſms often appear in Baths and Stoves, Pag. 232.
6. Which happens alſo in Fortreſſes and Caſtles, Pag. 234.
7. In Mines and Caverns, as it has been ſaid before concerning Mountain Gods. Pag. 235.
8. There are ſeen more Apparitions in places where Murderers and Thieves haunt, than in other places. Pag. 235.
9. Holy Cloyſters, Churches, and Temples of God's Worſhip, are not alſo exempted. Pag. 237. As for me, I am very much perſwaded that there is no place in the World, where there are more Deluſions and Apparitions made, or rather, deceitful Viſions, than in thoſe places.
10. So it is no marvel, that the ſame happens to every particular perſon in his Houſe. Pag. 238.

Sect. 3. If one asks, what it is that appears, or What theſe Fantomes are, you will not fail to be immediately ſatisfied. Sometimes they are good Angels but moſt frequently evil Spirits, Souls of the deceaſed. However, in this occaſion there is ſaid touching Angels very little, and that very uncertain; fortaſſis etiam Angeli boni; ſometimes perhaps good Angels, ſays Schotus. Pag. 247. But concerning Demons he affirms very neatly, and with a great aſſurance, that they are not all alike wicked. Becauſe Phantaſms are diſtinguiſhed in mites & tetric[•]s ſeu truculentos; in good and cruel: that which is found explained in the ſame place by theſe words taken out of Caſſien, touching ſome unpure Spirits, as are ordinarily called Faunos, Faunes, Kabautermannakens, or Hobgoblins; it is notorious that they delude Men, as by way of ſport and paſtime, ſo that in certain places they poſt themſelves ordinarily in the way, and take them up, however, without tormenting the paſſengers; they are contented to laugh at them, and make raillery, and play them ſome pleaſant pranks. And they ſeem rather to have a deſign to tire them, than to give them any diſpleaſure. But it is alſo known, there are others ſo evil and ſo cruel, that it does not ſatisfie them to torment People, and cruelly to tear them where they come, (this ought to be underſtood of the poſſeſſed) But they will attack thoſe who paſs by, altho' at the ſame time they are a great way off, and horribly treat them. See one that ſays he knows them very well himſelf; and further, that no body is ignorant of it, he relyes upon his own perſwaſion, and does applaud himſelf for it. Would it not be more miſchievous than the Will with a wisp himſelf, that ſets upon paſſengers to ſuſpect and confute his belief? However, he is but a little while to be quiet, for we cannot avoid troubling him, and ſhewing his Error.

Fourth. The Souls of the deceaſed are either ſaved or damned, it is held for certain, that thoſe that are happy, are often ſeen to appear to holy Men for their good, and that they appear ſtill. The Legends contain an infinite number of examples, which have been compiled from all ſorts of Hiſtories, even of thoſe which are the leaſt worthy of credit, and that are enriched with a great many new ornaments that have been lent them in compiling of the work. But there are none which appear ſo worthy of remark as theſe apparitions of Souls, which happen in conſequence of Covenants, that have been made betwixt Holy People in their life time, that is, when two or more have mutually promiſed, that who ſhould die firſt, ſhould appear to the other, and come and tell him news of the eſtate he was in, whether in Purgatory or in Heaven. The Author makes no doubt, but the thing happens as it is agreeds; but he dares not decide, whether ſuch an agreement be lawful, in which caſe he believes, it muſt be made by a particular inſpiration from God, p. 333.

Sect. 5. There is no more doubt of the apparitions of Souls that are damned, and they are grounded upon proofs of the ſame certainty, as the former. Schottus reports an example drawn from Bencius and Delrio, which appears ſo ſtrong and convinceing, that he expreſſes himſelf thus at the end. It is a ſtory which is confirmed by the belief generally given to it, it is publickly in all places, by many Books, and by a great number of letters, and the thing has happened in the time and place mentioned. It is a Queſtion to know, if any thing may not be falſe or mixed with any falſity, becauſe it has been publiſhed a long time without being contradicted, either in word or writing? but it would be too long to treat upon this Queſtion here, it will be proper in another place. However, if this Hiſtory be true, it might confirm the ſentiments of the Papiſts, which ſay, That the Souls of the damned appear here upon Earth to the living, to preſent to them, in a frightful manner, the torments they ſuffer in Hell, to the end, they may bring them by that, to repent and leave off Sinning.

Sect. 6. Our Jeſuit is too wiſe to ſpeak much himſelf of Purgatory, he leaves that to others; he held nevertheleſs with thoſe of his Faith, That the Souls of the deceaſed deſire often of the living, the help of their Prayers and good works, and that by conſequence, the Souls in whatſoever place they may be, expect thoſe that are entred into Heaven, or into Hell, appear to Men, p. 253. We ſee that he will not much trouble us with Purgatory, and inſtead of perplexing himſelf with a determin'd place, he chooſes rather to be at large, in placeing Souls in loco diſpenſationis, in a place of diſpenſation; ſuch as the Schoolmen have forged it, whoſe Opinion, ſome of ours find not condemnable, in what place ſoever thoſe Souls may be, the Papiſts believe certainly, that they appear often to Men, to the ends that have been mentioned. It is alſo the common Opinion, that the greateſt part of the Souls, are not thoſe that are in Paradiſe or in Hell; but thoſe that dwel between thoſe two places, or in Purgatory; for frequent journeys from Heaven to Earth would too much diſturb the repoſe of the Souls, that are there; and Hell keep its Captives too cloſely confin'd, to give them ſo much liberty; and if it be permitted me to divert the publick, I ſhall ſay, it would bring no profit to the Churches Coffers, whoſe fire of Purgatory makes the pot boyl much better, then all the flames of Hell do, or all the heat of the Celeſtial fire.

Sect. 7. If one would know what all thoſe fantoms do in the World, Schottus will not fail to inform you, and even to mark with a great deal of care and exactneſs, many different manners, in which they ſhew themſelves p. 269, &c.

Firſt. They appear to the ſight under divers figures, as well of Men, as of Beaſts, or frightful Monſters.

Second. The Ears are often ſtruck without ſeeing any thing, and even ſometimes in ſuch an extraordinary manner, that it cauſes aſtoniſhment and fear: p. 271.

Third. The touch has it's ſhare in it, if what the Author ſays be true, That they move them ſometimes to touch Men without doing them any harm, but at other times, they puſh them ſo, that they drive them with violence, they make them fall down, bruiſe them and beat them, that they even trouble them, and tempt them to Letchery. p. 273.

Sect. 8. It is likewiſe neceſſary to know that which is written Concerning the figure of bodies, in which Phantaſms appear, he ſays, p. 287. That the Abbot Trithemeus, Thyreus, Delrius, and others, (whence it apperrs, that it is the common Opinion,) relate, Certain ſigns, by which one may know, if whether Spirits who preſent themſelves in a corporeal form, are Angels or Men, good Angels or Devils; Souls of the bleſſed or damned; or Souls which are in Purgatory to be purified there. However, he affords not a very ample inſtruction upon this point, for the chief matter that he ſays of it, is, That the Souls of the bleſſed appear with an Air of content and joy; that the Souls which are in Purgatory have a more doleful countenance; but that thoſe of the damned, have a more frightful aſpect with ſigns of deſpair. And thô it be the common Opinion, that there are always ſome defects, or ſomething disfigured in the body, in which the Devil preſents himſelf; notwithſtanding, neither our Jeſuit, nor Delrius, holds it for certain; ſee that which the firſt puts for certain, and as generally believed, p. 291. It is that when the Devil appears and ſpeaks, he always ſpeaks the language of the Country where he is, ſo that he muſt underſtand more languages than Mithridates; or every Devil can appear but in his proper Country. But the voice of a Specter is always perplex'd, trembling, weak, and as muttering, as thô it were underſtood through a Tub, or through the cheft of an Earthen Veſſel, for ſays Schottus, The Devil can ſpeak no better. See according to this Author, and thoſe of his belief, a good mark to know him.

Sect. 9. We muſt not omit that which is given out as a thing certain, that a Phantaſm feels always cold when one touches it, Cardan & Alexander ab Alexandro, are witneſſes, that affirm it, and Cajetan gives a reaſon, that he has learned from the Devil's own mouth, who being asked by a Witch concerning this ſubject, anſwer'd, that the thing muſt needs be ſo, and that it could not be otherwiſe; the Cardinal explained the words of the Devil in this ſenſe, that he will not communicate to a body he takes, that moderate heat which is ſo agreeable, or that God will not permit him. The Witch was contented with that poſitive anſwer, without putting the Queſtion further.

Sect. 10. The Queſtion now is to know, who they are which ofteneſt ſee Specters? our Author anſwers pertinently to this Queſtion, p. 292 and 293. And his words deſerve very well to be reported, as they are. The Souls which are in Purgatory, appear rather to the Faithful then to the Excommunicated, or to Infidels; and among theſe firſt, they appear rather to their Parents, to their Allies, and to thoſe which belong to them, in any manner whatſoever, then they do to Strangers, becauſe that they hope for ſuccor from them, which they cannot hope from others. The Souls of the damned appear particularly to thoſe which have been the cauſe of their loſs, and of the torments they ſuffer. The apparitions of Devils are made alſo with reference to the ruins of thoſe they perſecute, and their ill will for Mankind, whom they take pleaſure to torment. On the firſt reſpect, thoſe who are charged with a greater number of Sins have moſt to ſuffer, in the ſecond, the moſt Virtuous Men are the more expoſed to their attacks.

Sect. 11. After the Specters, let us come to the poſſeſſeſt, refering the remedies againſt theſe two accidents, to the following Chapter. That which happens to the poſſeſt, gives occaſion to know more particularly what the Devil can act, Poſſeſſing, ſays Schottus, is an inevitable torment to Man from the Devil, which is in his body, who acts there, and keeps him in his power for a certain time. p. 521. Which he unfolds more particularly afterwards, but as there has been lately publiſhed, an Hiſtory of the Devils of Loudun, and of a poſſeſſion very famous, ſaid to have happened in the Town, the circumſtances of which, give a great deal of light upon this point, we will alledge that which will be proper for this ſubject, referring a more ſtrict examination to our 4th Book, which we ſhall not be afraid to do, nothwithſtanding the Author appears to be a Proteſtant, becauſe that the moſt part of the ſtories this Hiſtory contains, are gathered from many Eccleſiaſtick Books, where they are grounded upon Authentick publick acts; and that the poſſeſſion was declared true by a decree of the Biſhop. It was alſo confirm'd by the blood of a Prieſt, who was executed for a Magician, after having been condemn'd by an act made by a ſentence of Judges Commiſſioner ſent by the French King, to examine this affair, ſee then yet what Schottus ſays. p. 533. &c.

Firſt. That a Man may be poſſeſt by all ſorts of evil Spirits, of what order ſoever they may be, for it has been ſaid in the 19th Ch. Sect. 8. That the Devils are divided into different orders, and the Hiſtory of the Devils of Loudun, ſhews us, that one Elizabeth Blancheard, ſaid to be poſſeſt by ſix Devils; by Aſtaroh and the coal of uncleanneſs, by the order of Angels; by Belzebub and the Lion of Hell, of the order of Archangels; by Perou and Marou, of the order of Cherubins. p. 255.

Second. That all perſons of what Sex, Age, Condition, or Religion ſoever they may be, whatſoever kind of life they lead, either good or bad, may be poſſeſt by Devils.

Third. Althô the moſt part are poſſeſt without their conſent, and in ſpight of them, by evil Spirits, it is believed, ſometimes, that there are ſome which conſent to it, there are thoſe to whom are attributed Spirits of Pithon, who divine by means of the Devil. Schottus p. 550.

Sect. 12. This Author explains to us more preciſely, in what manner the Devil enters into Men, and how he works.

Firſt. Granting he can cloath all ſorts of bodies as he pleaſes, and according as God permits him, he can ſometimes go and come, enter into Man, and come out inviſibly, and ſometimes, alſo viſibly and under the figures of ſmall Beaſts, or inſects, as Ants, Flies, Spiders, or under thoſe little birds. This is the common Opinions of Popiſh writers, althô Schottus is not very much for it. p. 539. But he is in the wrong, for here's a proof, at leaſt, as to his inviſible going in, and coming out, in the Hiſtory of the Devils of Loudun; where it is ſaid, that a Devil called Bihemot, being gone out to ſeek a new Covenant, the guardian Angel of the Nun that he poſſeſt, ſeized upon him and bound him for a Month, under the Picture of St. Joſeph in the Church. p. 405. And that this Religious fancyed, as tho I know not what ſhould have gone out from her head, which removed from her, as the Devil retired farther; and afterwards the Devil himſelf declared, that after having been tied in his body not to part from it, he had at preſent, as well as his companions, the liberty of coming too and fro. p. 408.

Second. Schottus howevever agrees, that evil Spirits give to the poſſeſt, the faculty of ſpeaking ſtrange languages that they never learned, and of revealing ſecrets, which they could not know of themſelves. p. 540. So it is that the Nun of Loudun ſpoke Latin the beſt he could, aſſuring that ſhe had never learned it. Hiſtory of the Devils of Loudun. And ſo it is that the Demons diſcovered to the Jeſuit surin, ſecret matters, in his thought or in his perſon. p. 273. or that they went to kiſs the right hand of one of the exorciſts, for that the Duke of Orleance had ſo deſired it, and had declared his deſire to another exorciſt. p. 297. Upon which one of them hath writ, that the Devils anſwered often to interrogatories, made to them by the exorciſts, without expreſſing them otherwiſe then by the inferior direction of their thoughts. p. 104. See there the laſt effort of Divination to divine thoughts hidden, and in no ways expreſſed.

Third. Schottus ſays in other places, that the principal operations of the Devil, are made in the body of the poſſeſt, and that they art little or nothing upon the Soul; and that for this reaſon, they cannot make a Man looſe his Faith, nor Hope, nor Charity p. 534. But the Devil Iſaacarum who knew more of it then our Author, ſays, that Behemet had not only vex'd Job in his body, but that he had alſo troubled his Soul: and that it is for this reaſon, that he ſinned not in all that he ſaid: Hiſtory of the Devils of Loudun. Pag. 374.

Sect. 13. See what the Devil can do, and what he does very often, according to the opinions of the Roman Catholicks; be it that he makes uſe of the Miniſtry of Men in theſe occaſions, or that he uſes them nor; thoſe that he imployes in his Miniſtry, are called Sorcerers, Enchanters, and Magicians. 'Tis ſtedfaſtly believed, that thoſe People have given themſelves to the Devil, and have covenanted with him, and ſigned it with their own Blood; That the Devil on his part is obſerved to do all they deſire during the courſe of their life, and that the Magicians on their part give themſelves to the Devil, and put themſelves into his poſſeſſion all their days, or for a certain time that they have mutually agreed together. If you would ſee an example very particular of ſuch a contract, you need but read the Hiſtory of the Devils of Loudun, Pag. 271. but you cannot read it without being amazed. The Magicians, in conſequence of their Covenants, are to enjoy a great deal of pleaſure, which will be procured to them by the Devil, to do a great deal of miſchief to others, and cauſe a great deal of damage to their Cattle, and to their other Goods. Their pleaſure conſiſts in ſolemn Aſſemblies, which are held in the night in places the Devil appoints, and where he appears in all ſorts of Figures: there they dance, drink and eat in exceſs, and the Men and Women mix themſelves carnally together, and with the Devil himſelf, who for that purpoſe, ſometimes transforms himſelf into a Man, ſometimes into a Woman. The Wizards and Witches are tranſported thro the' Windows, to places where they aſſemble, by virtue of a certain Ointment they anoint themſelves with; they ride mounted upon the Devil, as upon a Horſe, for he is obliged to ſerve them; and for this purpoſe he transforms himſelf into a Goat, or ſome other Animal. Sometimes there are in thoſe Aſſemblies, ſtrange Sacrifices, for the Hiſtory of the Devils of Loudun writes, Pag. 153. That they force the Devil Leviathan to ſurrender a Contract written upon the fleſh of the Heart of an Infant, taken in a Sabbat, held at Orleans, and of the Aſhes of a burnt Hoſt.

Sect. 14. The diſorders that they cauſe to Men, are to miſchief their perſons, or their Cattle, to ſtir up Tempeſts, to ſpoil the Corn of the field, to breed Diſputes, to diſturb the Society of Men, by a thouſand means; ſome times they do good with an eye to proper advantage; for ſome Money they diſcover things loſt; they declare if one is bewitch'd, or if not, and by whom it has been; they teach what muſt be done to cure them that are ſo, or they cure them themſelves. Of this, Bodin in his Book, intituled Daemonamania ſhall fully inſtruct, the reader, that will take the pains to read him. For no Authors are more large upon that ſubject, than he and Delrio. In the mean while we will look into their Sentiments, related by Schotus, more plainly than in their own Books.

Sect. 15. He defines this unlawful Magick, upon which ſubject the Reader will not forget the diſtinction heretofore made, Chap. 4. Sect 2. & 7. A Power by which Man works certain wonders, which ſurpaſs ordinary Ʋnderſtanding, which is done, not by any Art, nor by the force of his proper Faculties, nor by the application of natural Cauſes, but by the aſſiſtanc of tha Devil, by virtue of an agreement made with him. Mag. Ʋniverſe. Pag. 1. Lib. 1. in Proleg. Chap. 7. he eſtabliſhes theſe ſorts of Covenants as certain, diſtinguiſhing them into two kinds; thoſe which are made expreſly with intention, and of deliberated purpoſe; And thoſe which are tacitely made. But we ſhall hereafter hear Sennertus explaining himſelf more at large upon this ſubject. However, we find in the ſame place, as well as in Schotus's Books this Maxime eſtabliſhed as certain, Quod Magicae hujus vis omnis nititur pacto, vel tacite vel expreſſo cum Demone, ut probat Delrius, &c. That all the force of this Magick, depends on an agreement made tacitely or expreſly with the Devil, as Delrius proves it, &c.

Sect. 16. This Author ſays further, That from the conſideration of the ends the Magicians have, viz. to act marvelous things by the Devils power, chiefly proceed three ſorts of Witchcraft; for they have ſometimes, no other end but to acquire the Art and Induſtry of producing miraculous effects for their proper advantage or pleaſure; or that of others: they ſometimes endeavour to diſcover things to come, or to know things paſt, and ſuch preſent at are ſecret and hidden, and cannot be diſcovered by any human power; ſometimes they have no other end but to acquire the Power, the Art, and the Means to hurt Men. This is not the place to tell what the Papiſts believe Magicians are able to do, and what in effect they do; becauſe, in the preceding Chapter, one has ſeen what is the power that Popery attributes to the Devil, who are likewiſe capable to effect by the Miniſtry of Men, that is to ſay, of Wizards and Witches, according to the conditions of their Leagues, all that they effect themſelves.

Sect. 17. It will not be, however, beſides the purpoſe, to cite Bodin, who tells you in very preciſe terms, the Second Book, Chap. 4. how Men expreſly make Leagues with the Devil. And I grant that if it be true, that they are ſuch as he ſays, I am obliged to hold with him; theſe People for the moſt execrable of all Men, ſince they renounce God and his worſhip, if they are in the Communion of the Church; or that they abjure their Faith, if they acknowledge not the true God, or if they are of ſome particular Sect, and ingaged in Superſtitions, which is done in an expreſs Covenant, to acknowledge the Devil, and to adore none but him. He adds a little after, Sometimes the expreſs Obligation is but verbal, and without any writing; but ſometimes it is alſo confirmed by writing, for the Devil reſolving to be ſure of them who ſeek him before he propoſes any Covenant between him and them, he makes them give a promiſe in writing (if they can write) and ſign it with their own Blood. He adds, further, that this obligation is made either for two, years, or for a longer time; And as if the Devil feared that thoſe that are wholly obliged to him, ſhould come to retract this, he is not contented to make them renounce God in terms very preciſe; but beſides, he makes an impreſſion upon them.

CHAP. XXI. That ſeveral means are practiſed againſt Attacks, and the Illuſions of the Devil and Magicians.

Sect. 1. I Know not whether I muſt put the reſt I have to ſay upon the account of the Papiſts only, there being but very few of our Profeſſion who do not believe it as they do, as I ſhall ſhew in the next Chapter. I ſhall report only in this, what means Popery affords to avoid all ſorts of Devils and Specters, and to divert them from us. The Firſt means conſiſts in the reſiſtance, which is ſufficient againſt their Malice. The Second, conſiſts in the finding out of thoſe that are guilty of theſe Abominations. And the Third, in the Puniſhments that theſe People are thought to deſerve. Schottus ſhall furniſh me with that which I have to ſay touching the firſt of theſe means: And I ſhall take from other Writings what I am to relate concerning the ſecond and third, to which I ſhall joyn that which may be learned by experience.

Sect. 2. Our Author, who warrants that which he ſays, rejects divers means, and eſtabliſhes many others; we muſt hear him as well upon thoſe which he rejects, as thoſe he eſtabliſhes. See theſe he rejects.

1. Malignant Injuries and Outrages never drive away Spirits, but ſome inſulting terms that are made uſe of in Exorciſms, which have been introduced into the Church, contribute very much to expel them, pag. 304.

2. Neither Pike nor Sword, nor any other ſort of Arms will oblige them to retire, pag. 305.

3. Neither Fire nor Light that are not Conſecrated, have any virtue for this purpoſe, p. 308.

4. Neither will they withdraw, though they find the Doors and Windows open before them, p. 308.

5. Though 'tis the Opinion of many People, who are of the Author's Profeſſion, that Spirits may be driven away by Smoak, by Perfumes, by certain Herbs, and by Blows with Stones, they hold nevertheleſs, That no natural Virtue that may be in material Subjects, can act directly upon Spirits, and that by conſequence there are no ſenſible ſubjects, ſuch as thoſe (as have been juſt now mentioned) which may always expel Spirits from the places where they are, nor drive them far from Men, pag. 308. and 312.

Sect. 3. On the contrary, he holds that the means following are abſolutely effective.

1. At firſt he ſtabliſhes two, againſt which there is nothing to ſay; which are, a ſtedfaſt Faith, and an ardent Prayer, p. 214, 215. for they are conform to the Maxims of Scripture. This ſort of Devils cannot be caſt out but by Prayers and Faſtings, St. Matth. 17.20, 21.

2. But he eſtabliſhes five others, which are invented purely by Popery. Firſt, The Relicks of Holy Bodies; or, to ſay better, of thoſe who are taken for ſuch. Secondly, The Sign of the Croſs. Thirdly, Holy Water. Fourthly, Agnus Dei, that is, the Lamb of God, imprinted upon a little round figure of Wax, and conſecrated by the Pope. They have, ſays Schottus, a ready virtue and efficacious, virtutem praeſtantiſſimam, to put the Devil to flight, p. 322. Fifth, To pronounce the name of Jeſus, and to call upon the Virgin Mary his Mother, p. 324. All theſe means are explained, every one in particular, in the ſame place. They are alſo deſcribed, but a little more abridged, although in the ſame ſenſe, by John Davidi, Jeſuit, in his Book Intituled, the Buckler, printed at Balduc, in the year 1619. I ſhall report his own Words, leſt the Roman Catholicks ſhould accuſe me of impoſing upon them: See what he writes in the 10th Chapter. Amongſt the Conſecrated things which have power againſt the ambuſhes of the Enemy, we muſt rank theſe here. Holy Water, which is every Sunday conſecrated in the Church, and has its name from that Conſecration. The Baptiſmal Water that is Conſecrated on the Vigils of Eaſter and Whitſuntide. The Holy Water, that is called Gregory Water, that the Biſhops conſecrate with Salt, Aſhes, and Wine, therewith to conſecrate Altars, and for other Holy Ʋſes. The Candels that are wont to be Conſecrated upon the Feaſts of the Purification. The Branches Conſecrated on Palm Sunday; Every one of thoſe operates its effect in being uſed in the ſame manner that they have been Conſecrated, beſprinkling with Water, lighting of Candles, and putting or planting the Branches in ſome particular place. The Agnus Dei's that are worn about the Neck, or other places, according to the veneration due to them, being Conſecrated by the Pope himſelf, have alſo a Soveraign virtue to keep the Chriſtian from the Snares, and from all the evil deſigns of the Enemy, or to preſerve him by Sea and Land, from Fire or Water, and all other Perils. The ſign of the Croſs is alſo of a Marvellous uſe on theſe occaſions; It being the Chriſtians Duty to be always ready to make againſt all the Temptations the Enemy can give them, as well within as without. The Church makes a profitable uſe of it in all its Conſecrations, in its Bleſſings, in the Adminiſtration of the Holy Sacrament; but eſpecially in the Exorciſms of Evil Spirits, and in the Conjurations which are made upon People tormented by them: All which things are practiſed to reſiſt the Wiles and Miſchiefs of the Devil; and to repulſe his Attacks, to weaken his Force, and deſtroy his Power.

Sect. 4. The Roman Church alone, according to this Author, has the power to uſe effectually theſe means, which it calls Spiritual. For ſee what he ſays, All that which is not efficacious of it ſelf, nor by ſome natural Virtue, nor by the Inſtitution and Power of God, both which are found in the Sacraments; nor by the Ordinance of the Church, which acts but according to the Word of God, and by the Virtue he communicates to her: All that, I ſay, which is not efficacious by ſome one of theſe means, from which alone the Remedies imployed in any occaſion whatſoever can draw their force; If one dares undertake to make uſe of theſe things, and to apply them for Remedies, it is an action baſely Superſtitious and oppoſite to the Will of God and his Word. Afterwards he begins the 11th Chapter in theſe Terms. As to the Sacred Word, whoſe power affects the Enemy, the Exorciſms, or the Conjurations which are ordain'd by the Church, have a particular Virtue: Such are the Exorciſms that are made uſe of by the Ritual of Rome, and thoſe that are found in the Manual made for the Archbiſhoprick of Malines, ſeen and approved by the Doctors of the Ʋniverſities of Lovain. If one has the curioſity to ſee all theſe Doctrines reduced into practice, he needs but Read the Hiſtory of the Devils of Loudun, which has been already cited, where he will ſee from one end to the other, the uſages of the Roman Church concerning Conjurations and Exorciſms, which are unknown to all other Religions, and of which thoſe that read them have cauſe to be ſurpriſed.

Sect. 5. See how they proceed to find out the guilty, and particularly in Germany. It is ſufficient only to have the reputation of being a Sorcerer, and you are aſſoon impriſoned, and interrogated; if you deny it, you are put to the Torture, even two or three times; if you confeſs, you pronounce your own Sentence, even of Condemnation. It is a long time ſince they take for a mark of Conviction, when the Accuſed being in the hands of Juſtice, cannot cry, which proof was found in the Proceſs of the Curate that was burnt at Loudun, Hiſtory of the Devils of Loudun, &c. Pag. 201. for the Exorciſt told him, Praecipio ut ſi ſis innocens, effin[•]das lachrymas. I command you to ſhed tears if thou art in ocent, which not having done, they reported it for a proof of his crime, that he ſhed no tears in ſuffering the wrack, nor after having ſuffered it, when he was exorciſed with the Exorciſme and Magicians. But, becauſe it is believed that the Devil will ſerve his ſubjects or confidents, with all the skill and power he is capable of, there is a great deal of care taken to leave nothing upon the Criminals, for fear that there ſhould remain upon them ſome hidden charm, by which means they may deliver themſelves. For this reaſon they take from them all their Cloaths, and examine at the ſame time, whether they have the Devils mark. So the Men and the Women are ſtript naked, and all the Hair is ſhaved off their Bodies: after this manner they uſed the Curate of Loudun, for to prevent the help that he might hope to have from the Devils. A Capucin Frier exorciſed the Air, the Earth, and other Elements, Pag. 207. The Corners, the Woods, and the Hammers of the Rack 208. they took off his Cloaths and gave him others, Pag. 205. he was ſhaved all over, and ſearched to find out the Devil's marks upon his Body, Pag. 130. But not to be deceived in the judgment, that ſhall be made of the crime, or of the innocence of the Accuſed; the Jeſuit Davids reports four principal manners of making proofs, which is to the purpoſe to mention here. They uſe a red hot Iron, hot Water, or cold Water, and a Ballance.

Sect. 6. I find the three firſt means in the firſt Book of the deſcription of America, of A Mountanus which appears to be taken from Boxhoorneus, thus they are related. The Ordallia (which is the name given to this way of poof) was Preached in the Low-Countries after this manner, when any was accuſed for not being a good Catholick or of being a Sorcerer, he faſted three days, in the ſight of the Prieſt, at the end of which, he went to Church, the Prieſt cloathed in his ſacredotal Habits put upon burning Coals near the Altar, an Iron wedge beſprinkled with Holy Water. He ſung the Song of the three Children in the fiery Furnace, he ſaid Maſs, he put the Hoſt in the mouth of the accuſed, and prayed to God that it would pleaſe him to diſcover the crime of Magick, of which he was ſuſpected, in ſuffering that his Hand in which he was puting the red hot Iron, might be burnt, or that he might not receive any hurt, if he were innocent. Theſe Prayers being finiſhed, the accuſed was to go nine ſteps in carrying the burning Iron in his Hand, after which the Prieſt wrapt up has Hand, and ſeal'd the covering that was put to it. The third day he took off the ſeal to conſider his Hand, whether it was ſound and without wound, otherwiſe the unhappy accuſed had but to reſolve to be burnt alive all covered with Paper, painted all over with Devils.

Sect. 7. The Ketelvang was no leſs painful, they had in the Church a Caldorn full of boyling Water, upon which they had made the moſt terrible Conjurations, that can be imagin'd, after which, to come to the conviction or to the juſtification of the accuſed, he was obliged to put his Arm naked up to the elbow, in the boyling Water, as hot as could be. This uſage muſt be very Ancient, and proceeded from Paganiſm, according to that which has been remarked hereupon, touching the Ancients. Chap. 3. Sect. 18.

Sect. 8. We have a little more knowledge of the proof by cold Water, which has been more common common than the others, and has been practiſed long ago in the Weſt of England, of which we ſhall have occaſion to ſpeak hereafter. Montanus has made likewiſe a ſhort deſcription of it. It was alſo cuſtomary to make uſe of a proof by cold water in Canals, Brooks and Ditches; the Prieſt conjured the Water, he tyed the Thumb of the accuſed to his great Toe, one upon another in form of a Croſs, and threw him in to the water; if he ſunk, to the bottom, he was declared innocent; but if he was buoy'd up on the water, he was condemned as guilty.

Sect. 9. There is as yet a more particular proof, which is practiſed in Holland, althô, not upon the Dutch themſelves, but upon ſtranger, that are weighed in a Ballance. The Papiſt inhabitants of the Biſhoprick of Munſter, Cologne, and Paderborne, and many other more diſtant places have made uſe, ſince the time of the Emperor Charles, to this day, of the publick weights of the Town D'Oudewater in this ſame Province. It is what I am going to tell you more preciſely by the contents of a Letter written by one of the Bourgomaſters of Oudewater to a friend of his, and related at the beginning of a little Book, entituled (Sure means not to paſs ſentence of death unjuſtly.) The Bourgomaſter ſays chiefly in his Letter, anſwering to queſtions that had been put to him: That all thoſe that came from that Country for this purpoſe, unanimouſly complain'd, that they had been unjuſtly accuſed of Magick in their Country, and that if they were ſo unhappy as not to find proofs of their innocence in the weights of the Town of Oudewater, with which it was neceſſarily required, their Bodies ſhould be in equal weight, for their juſtification; they ran a danger upon their return of looſing their Life and Eſtate: Becauſe the common belief of that Country is, that thoſe, who weigh leſs than the weight that is put againſt them into the other part of the ballance, (ſuch as agreed upon, as will be preſently ſeen) are undoubtedly Sorcerers. The Burgomaſter adds, that the late Secretary Hoy had told him, that in his time there was a certain Inhabitant of the upper Country, who having had a difference with one of his Companions, he cauſed a diſcourſe thro' the Country, that the other was a Wizard: Some adviſed this pretended Sorcerer to go into Holland, and to be weighed with the weights of Oudewater, to the end he might take off, by this means, the calumny. He goes thither, but whether out of ſtupidity, imprudence, or fear, or for not being well informed of what muſt be practiſed, he returned into his own Country without being weighed. They did not fail to aske him whether he had undergone this Tryal, which he could not ſhew; upon which ſuſpicions being increaſed, it was believed he was found too light, and that he was guilty. The diſcourſe being come to the Ears of the Judge of the place, he gave order to take him up; but he ſ[•]ed, and was concealed with a perſon to whom had happen'd very near the like adventure, who adviſed him to return to Oudewater; and indeed they went thither together. The accuſed was weighed in the Scales of the Town, and returning into his Country, brought with him, at this time, all the Certificates of the proof he had undergone, And then he was re-eſtabliſhed into his good Fame; and his Eſtate that was ſeized by the Judge, was reſtored to him.

Sect. 10. Upon the ſecond Queſtion which was made to the Burgomaſter of Oudewater, he anſwered, That there is no fi[••]d weight for to weigh people; but they look upon their bulk, and at ſight they proportion the weight to it. Upon the Third demand to know where this practice had taken its Original; He anſwered, that he could diſcover nothing of it. But that nevertheleſs, it appeared from all theſe matters of fact, that [〈◊〉] [••]lla[•]c of the Town of Oudewater is in reputation in the Country, as has been ſpoken of, to produce this effect, ſo that there are often perſons that come thither to be weighed, who have brought particular recommendations from the Town or Country they lived in. They ſay further, that the Emperor Charles the Fifth gave this Privilege to the Town of Oudewater, gave becauſe of the faithfulneſs that is made uſe of upon this occaſion; and becauſe they had diſcovered a certain Cheat, which was practiſed in the neighbouring Village. However, it is but a publick diſcourſe, and without certainty.

Sect. 11. I approve very much the judgement the Author makes of this practice, but 'tis a thing I ought not to ſay here, to the end, not to create in the Mind of any, prejudice upon the ſubject I treat of. However, this ſame Author which has furniſhed me with all this Relation, and has not put his name but by N. B. A. ſays, That during two years that he has lived at Oudewater, they have weighed many perſons for the ſame purpoſe. I have learned likewiſe ſince, that this uſe ſtill continues as yet, and pretended Sorcerers are there ſtill.

Sect. 12. There are not many things to ſay touching the puniſhment inflicted upon Wizards and Witches in Popiſh Countries, more eſpecially in Germany. It being undeniable, and generally received, that they deſerve to be burned alive; it is rarely ſeen that they are treated with leſs rigor. If the number of thoſe which have loſt their lives in divers places, and at divers times upon this occaſion, might be brought together, and put in Arms, they would be more than ſufficient to deſtroy the enemy of the Chriſtian name, and entirely deſtroy its Empire. We ſhall make this examination in our Third Book, and the review of the proceedings of the Magicians, to which the ſame Treatiſe of Sure means, &c. will be of great uſe.

CHAP. XXII. That neither the Opinions that are received among us' nor our Practices go uſually ſo far; and that is for that reaſon, that our Authors are not found to agree ſo well together, upon this ſubject.

I will at preſent leave the Papiſts and paſs to the Proteſtants, whoſe Religion and Doctrine is more pure. They ſuffer not themſelves to ſtray ſo much as others, about the matter in hand; for neither believing Purgatory, nor admitting the invocation of Angels and deceaſed Saints, they cannot likewiſe agree in their Opinions with the Papiſts, concerning apparitions and the operations of Spirits, more eſpecially in relation to theſe two points; and the conſequences that are neceſſarily drawn from thence, when they are admitted. However it muſt be obſerved, that the belief and practices of the Lutherans upon this ſubject, come much nearer thoſe of Popery than the belief of the People of our Communion. It is alſo to be conſidered, that there is among the Proteſtants in general, a great deal of difference between the common People and the learned; it is true, that there is likewiſe to be diſcovered ſome difference between thoſe two kinds of People▪ among the Papiſts, and even among the Pagans. There appears no leſs among the Men of Letters in particular, ſome holding the common belief and helping it, others rejecting it, and others at leaſt taking a kind of a medium between thoſe two parties; ſo there are found among us People, who believe almoſt all that is ſaid of Witchcraft and Specters. There are others, who deny all moſt all, but the greateſt part, partly admit that which is ordinarily ſaid, and partly reject it. That being ſuppoſed, we muſt ſtill underſtand with relation to this diſtinction, what I have to ſay in this work touching that of the reformed Religion. But however, to abridge my diſcourſe rather than extend it, it will be neceſſary, firſt to propoſe the common Opinion and the ordinary practice; and afterwards the Opinion of People the moſt ſenſible, and the moſt thinking part.

Sect. 2. We frequently hear People make a great deal of diſcourſe concerning Apparitions, Phantomes, Witchcraft, and things of that nature. It is believed in general, that Angels have been from the beginning all created by God, of which one part having revolted againſt him, are become Devils. But afterwards continuing to ſpeak of the Devil, he is ſpoken of as ſingly as the Enemy of Mankind, and chiefly of the faithful, hunting continually after occaſions of doing ill. There is every where had a high Opinion of his underſtanding, power, and action; he is conceived, or at leaſt ſpoken of as one, and yet they make him to be preſent in all places, he acts every where, he ſpies and ſets his Hand to every thing. I'll explain this here ſomething more particularly.

Sect. 3. They attribute to him ſuch an extraordinary knowledge, that 'tis pretended he underſtands better all the myſteries of the Goſpel, than all the moſt learned and moſt underſtanding Divines, that he obſerves all our thoughts, that he mixes with and acts upon them, from him proceed apparitions, and preſages, by which Men are adviſed of future things, before they happen to them, more particularly when they are threatned with the death of ſome of their friends, or ſome other evil accident. It is believed further, that a Divine may declare where one ſhall find what is loſt, whether a Man is bewitch'd, and who is the Author of the miſchief, and what means there are to deliver him and many other ſuch like things.

Sect. 4. The Opinion of the power of the Devil, has been doubtleſs urged to exceſs, for neither God nor Jeſus Chriſt have ever done any thing great or marvellous but the People aſcribe to the Devil, I have ſhewn before in ſome manner, Ch. 18. Sect. 6. That thoſe thoughts proceeded from the Manichees. When God permits him he can appear to Men in all ſorts of figures, not only in thoſe of good and bad Men living or Dead, but alſo in thoſe of ſeveral Beaſts; from this ſame principle comes the belief that is ſtill in being, that wicked debauched People transform themſelves alſo by the power of the Devil, making uſe of means deſigned for this purpoſe, into many ſhapes of Beaſts, as of Wolves, but particularly into that of Cats, and being ſo tranſfigured they paſs though the quarrel of a glaſs window, or the hole of a Bell, to go in the night to the Sabat, as I have already ſaid; or rather they ride on Horſeback upon a ſtick up the Chimney, and this belief to this time cannot be rooted out among us, from the mind of the People; further it is imagined, that theſe ſame People may, with the cooperation of the Devil, ſtir up tempeſts, ſhut the wind up into a Handkerchief, and let it out when they will, which however is ſeldom attributed but to the Laplanders and to Finlanders, to which the ſtories that are made of their practices, have given occaſion, ſo great is the credulity of the People, even for the moſt abſurd thing; they perſwade themſelves alſo, that theſe People devoted to the Devil, learn of him the ſecret of making certain oyntments, by which they make themſelves invulnerable againſt Swords or Muſquets; and that they obtain likewiſe great many other advantages from their Maſter.

Sect. 5. It is not doubted but leagues are made between the Devil and Magicians, by which means all theſe accident happen; People are even perſwaded of the effect of the proofs by Water, into which the accuſed are thrown, and of a great many otherlike things; above all of the uſefulneſs of the advice the exorciſts give, as that endeavouring to cauſe the perſon bewitch'd, to be bleſt by him that has done the miſchief, which is held for an remedy infallible; if the pretended Sorcerer refuſes to do it, he may be forced to it by blows, and by violencies Another remedy is to bake ſome certain things in ſome certain Pot, for a certain number of hours, to a certain hour of the Day or Night. The guilty is forced by this means, to come to the houſe, and conſequently make himſelf known, or the bewitch'd perſon ſwallows what has been baked, or carries ſomthing about his Neck, or hanging upon his Breaſt. In ſhort there are a thouſand other things which would be unprofitable and tedious to relate.

Sect. 6. The uſe that is made of all theſe Opinions, and the conſequences that are drawn from them, are to attribute to the inſpirations and ſollicitations of the Devil, all theſe extraordinary events, and almoſt all the ſins that are committed, eſpecially, thoſe that are moſt enormous. If a ſudden tempeſt ariſes, and that there is ſome in our company who is not very much our friend, and is a little ſuſpected of being a Witch, we do not fail of imputing to him this diſorder. If any one gives a little Cake, a Sugar plum, an Apple, or other fruit to a Child, who comes very ſuddainly after to fall into a languiſhing condition for a long time, he that has made this preſent is immediatly ſuſpected of having bewitched the Child, and the means are made uſe of as we have told you before, as a proof to diſcover the truth; if the Child recovers preſently after the tryal, it is no more doubted, but that the diſeaſe was the effect of Witchcraft, and that the ſuſpition againſt the Magician was well grounded.

Sect. 7. I have ſpoken hitherto of the Opinions and practices of the common People only, I ſhall now ſnow, that which our Doctors and our Men of letters believe upon this point. There are none ſo credulous as the Vulgar; however there is a very conſiderable difference to be ſeen in their Opinions, ſome believing almoſt every thing, and others almoſt nothing at all. Theſe two Opinions ſo different, ought to be attributed to two Scots; to the one an Illuſtrious King of Great Brittain, which is, King James, the Sixth King of Scotland, and Firſt King of England of that name; and the other, to one of his Scotch Subjects, a Scot by birth as by name, being call'd Reynard Scot; the King held the affirmative as to the popular Opinion of Witchcraft, and Apparition of Spirits, which his ſubject had already confuted. John Wierus who lived in the begining of the Reformation made by means of Luther and Calvin, had from that time publiſhed his Opinion upon the deluſion of Spirits and upon the impoſtures of Witches, and he had taken a part which held in the middle between thoſe two Opinions; ſo King James in his Book of Demonology conteſted with theſe two Authors, according to his expreſs Declaration in the Preface.

Sect. 8. What is moſt important in his Book comes very near to this. In the ſixth Chapter of the firſt Book, there are deſcriptions ſo exact of leagues that Magicians make with the Devil, that it ſeems as if the King himſelf had ſeen the Original, or that they had been reported in the Council. In the fourth Chapter of the ſecond Book, the King puts for certain, that evil Spirits may carry Men through the Air, or aſſume divers forms, to viſit the Magicians, when they are in Priſon. In the ſeventh Chapter, he ſays, that in the time of Popery and Paganiſm, there was a great many more Apparitions; but that it was obſerved, that ſince this laſt Reformation of the Chriſtian Church, there have been fewer Apparitions, and a great many more Witchcrafts. Concerning the apparitions of Hobgoblins and Phantoms, of which he treats in the Third Book, there are ſcarce any kind to which this Prince gives not credit, even to Incubuſſes and Succubuſſes, which are Spirits, who, as Men, mix themſelves carnally with Women, and as Women with Men. In reference to the poſſeſt, the King agrees that the Popiſh Prieſt may drive out the Devil; but upon the proofs that he has to convince one of the crime of Magick, he only ſays, there muſt be no leſs than twelve witneſſes, amongſt which may be admitted, Infants, infamous People, and even thoſe that are taken to be Magicians.

Sect. 9. Now althô the learned, as I have already ſaid, extol not ſo much all theſe things, nor teach them ſo expreſly; and that by conſequence, they credit not ſo much what is ordinarily believed and ſaid touching the power and Operations of the Devil upon Men, and concerning that which they effect by the means of Men; we muſt however obſerve, that they give ſo much extent to his power and actions, that not only they help not to deſtroy the general Opinion that is had of him; but alſo maintain it by different expreſſions they make uſe of, and by the inſtructions they give. It is what is ſeen, eſpecially in the works of two Engliſh Authors, who explain themſelves more plainly, and preciſely than all others upon this matter, which they treat from the foundation; whereas others keep the ſame language only by occaſion, and when treating of other ſubjects, they are obliged to ſpeak of them. The firſt of theſe Authors is, William Gurnal in his great Book upon the Epheſians, 6.11.18. entituled, The Chriſtian in compleat Armour, the firſt Edition is in the Year 1655. And ſince there has been Printed at London in folio in 1679. the ſixth Edition, He ſays, That the Devil being a ſpiritual being, extreamly evil, theſe two conſiderations ought to cauſe a great deal of fear to a Chriſtian, p. 94. Becauſe he is a great Prince who ſurpaſſes Man very much in power and craft, that his craft is obſerved by his marvelous knowledge, firſt, in ſpying proper occaſions to tempt Men, p. 36. Secondly, in his ſubtle and artificial conduct, and in all the vices he makes uſe of for this effect, p. 37. Thirdly, in the care he takes to make all the preparations neceſſary to attack us to his advantage, every time he finds opportunity to do it, p. 43. Fourthly, In the trouble that he ſtirs up in our Conſciences, in reproaching us with our Sins, and in the artifices that he uſes, and the ambuſhes he lays p. 44. As to what concerns the power and Virtue of the Devil, the Author holds in the firſt place, That he has power not only on the Elements and corporeal ſenſes, but alſo upon ſpiritual ſubſtances of the World, and upon the Souls of Men, p. 74. Afterwards he declares what is the time and place of his Empire over his ſubjects, viz. the time, in this life, over people of Darkneſs; the place, in the World, for as much as it is plung'd into impiety, p. 79.

Sect. 10. The other Engliſh Author is Joſeph Glanvill, the title of which Book is Saduciſmus Triumphatus, Saduciſm defeated, a Book, wherein he imploys a great deal of Learning, to prove that Witchcrafts, Inchantments, Apparitions, and Phantoms, are poſſible; and afterwards that they are things practiſed, and which actually happen. The firſt Edition of it has been alſo in Engliſh at London in 1661. after the death of the Author. He pretends, that what he eſtabliſhes as a certain Truth, is grounded upon Reaſons and Examples: And I grant, that as to the force of Reaſoning, I do not know any Writer who has better ſucceeded than he has. Here are his ſuppoſed Truths; That among other effects, which are attributed to Magicians of both Sexes. Firſt, Being anointed with certain Magical Ointments they paſs through the Chimney, and are tranſported into very diſtant places. Secondly, That they are turned into Cats, Hares, and divers other Creatures and Figures. Thirdly, That they feel in their own Bodies the ſame wounds that are made in the Bodies they borrow. Fourthly, That in muttering certain unintelligible Words, and in making certain Geſtures extraordinary and ridiculous, they raiſe Tempeſts. Fifthly, That they are ſucked by familiar Spirits in the moſt ſecret parts of their Bodies. The Author believes that the more theſe things are incredible and ridiculous, the more certain they are. I ſhall examine his Reaſons in my ſecond and third Book, and his Inſtances in my laſt, with more exactneſs than what other Authors have written upon this Subject, for the conſideration I have already alledged; that he carries it above all others, as to the force of his Reaſoning.

Sect. 11. All that has hitherto been ſa[•]d, reſpects, firſt, the Devil, and afterwards Men, that are believed to have Commerce with him, conſidered diſtinctly and ſeparately from him. But an union muſt be made betwixt them. For which effect, the Leagues already mention'd were invented, Sect 5. of this Chapter, and heretofore Chap. 20. Sect. 13. Moreover, the Opinions which have been reported having paſſed from Popery amongſt us, and been admitted by many Doctors of our Communion; yet I know not any who has taken their part ſo much as Daneus, which is chiefly obſerved in two Points in his Deſcription of the Leagues, and in the effects he attributes to Sorcerers and Witches; for theſe two things are found very amply treated of in his little Book, De Sortiariis, Of Witches; but eſpecially the firſt is deſcribed with more circumſtances than I have read in any Popiſh Author. So ſeeing this Doctor has been one of the moſt conſiderable among us, and that having lived a little after the time of Calvin and Luther, his Book, which was written 116 years ago, has not been attacked nor contradicted that I know of by any Proteſtant Writer, but only by Schottus; from thence may be inferr'd, that theſe Doctrines are not unknown to us, nor rejected by the Proteſtant Churches. I am going to relate in ſhort the contents of this Author's Writings.

Sect. 12. See what he ſets down in his fourth Chapter, Nullum non Sortiarum cum Satana foedus iniiſſe, ſeque ei devoviſſe, That there is no Sorcerer but he has made agreement with the Devil, and devoted himſelf to him: See the deſcription he makes of theſe contracts.

Firſt, To ſecure the Perſon of the Magician, the Devil imprints a mark either under the Eye-lids, or between the Buttocks, or the Pallat of the Mouth, that it may not be perceived in thoſe places. The Author believes that there are none exempt from carrying it: It is for this Reaſon, that the Judges order the whole Body of thoſe that are accuſed of this Crime, to be ſhaved, to know the place that is marked, as I have told you.

Secondly, The Conditions of theſe Contracts imply that they ſhall renounce God, and acknowledge Satan, and adore him for their God, and in Recompence he ſhall aſſiſt them, and ſhall come to their ſuccour as oft as they apply themſelves to him, which he will never fail to do no more than the Witches on their part fail to obey all his Commands.

Thirdly, After the Covenant has been thus mutually agreed upon, the Magician, the morrow after, ſacrifices to the Devil, a Dog, a Cat, or a Hen, that belongs to him, by which means the Contract is confirmed a new.

Fourthly, Afterwards the Devil cauſes in proper time and place, all the Magicians to aſſemble where ever he preſcribes; there he makes every one of them give an account of the Miſchiefs he has done by his Power and Means.

Fifthly, He ſometimes takes the trouble to get them together, aſſuming a human ſhape for that purpoſe, and making himſelf known to the Magicians only: At other times he imploys ſome of them to go and Convene the Aſſembly, ſhewing them the time and place: This Aſſembly is not always general, ſometimes there are but a certain number which he has choſen to pleaſe himſelf.

Sixthly, If there are ſome, who through weakneſs of Body cannot go, he gives them a Stick, or a Horſe, of ſome Oyntment to anoint themſelves, by the virtue of which being become inviſible, he tranſports them through the Air.

Seventhly, He appears himſelf as Maſter of the Club, in ſhape of a Man, or in ſome ugly He-Goat, or in whatever Form he pleaſes.

Eightly, There they repeat their Oaths made to him, after which they ſing and dance in honour of their new God.

Ninthly, Afterwards he furniſhes them with ſuch means as they deſire, to do miſchief to ſuch as they pleaſe. He teaches them to make up their Poiſons, and promiſes them to continue his aſſiſtance to them, and his ſervice for their occaſions.

Tenthly, By virtue of theſe Agreements Satan fails not to work wonders in favour of his Magicians, as oft as they make the ſign that he has taught them, and ordered them to do, in which ſign conſiſts not the operative and active faculty, as the Magicians believe, but it reſides in the Devil, who operates when warned by the ſign.

Sect. 13. There is already a great deal, but however there are more things which the Author aſcribes to the Devil, and which may be gathered and inferred from divers places of this Book, where they are expreſsly contained, as:

Firſt, That he often appears in human ſhape.

Secondly, That he ſometimes troubles, and caſts ſuch a Miſt over the Senſes of thoſe that are ingaged with him, that they fancy to have been in certain places, and to have acted ſeveral things, though there is no truth or reality in theſe Imaginations.

Thirdly, But he really carries them through the Air whither he pleaſes.

Fourthly, That by the Miniſtry of Wizzards and Witches, he can Poiſon Men ſecretly from far, without touching them.

Fifthly, That the Devil, or the Magicians by his means, may raiſe Tempeſts, and cauſe Rain.

Sixthly, He rejects the Opinion of thoſe who believe the power of the Devil has no longer any effect upon the Magicians, nor can act in their behalf, as ſoon as they are in the Hands and Power of Juſtice; on the contrary, he ſuppoſes, that the virtue of Witchcraft may be exerted even in Priſons; and that oftentimes the Devil breaks there the Necks of thoſe who belong to him: Theſe are Daneus's his Doctrines.

Sect. 12. Furthermore, the moſt common Opinion of the Doctors of our Communion, is, That the Devil does not know things to come, but only of himſelf he forms conjectures; that nevertheleſs the greateſt part of Divines conſult him for their Predictions. That it is from him they learn what they diſcover to other Men of things preſent, things hidden; as when there has been ſomething ſtoll'n, or ſome body bewitch'd, they declare the Thief or Magician. They likewiſe aſcribe to him ſome knowledge of the Thoughts of Men, ſince they fancy that he diſturbs and ſeduces them, and that he incites them to miſchief. For that is properly what we underſtand when we pray in our Churches for thoſe that are tempted and troubled in their Conſciences. There are no errors produced, there ariſes no Hereſies in the Church, it is not afflicted with any perſecution, but the Devil has contributed thereto. All the places of Scripture, that ſpeak of the Devil, are underſtood with relation to theſe Ideas: And it is upon theſe interpretations that theſe Opinions are grounded. It is alſo by the ſame reaſon, that not only the Proteſtants, but almoſt all the Chriſtian Writers aſſert, That it is not allow'd to conſult the Devil, who is the enemy of God, and of Men, nor to ſeek his help: They however agree, that the Pagan Oracles have not always been given by the Devil, but that often they have been the effect of the impoſtures of Prieſts, which has ſo often appear'd, that it is impoſſible not to know it.

Sect. 13. The power of the Devil is extreamlv boaſted of, for there are very few Doctors who doubt but he can aſſume a Body, and poſſeſs the Bodies of Men, and tranſport and torment them ſeveral ways, as effectively, as he had actually the impudence to do theſe things to our Saviour Jeſus Chriſt himſelf, and to a great many people, of which the Goſpel tell us that being poſſeſt by evil Spirits, they were delivered by our Saviour. They alſo ſuppoſe, that the opinion of the apparitions of Specters, is confirmed by Scripture, and that it was the[•] Devil (at leaſt, according to the opinion of ſome) who appeared under the Figure of Samuel. They think that it cannot be deny'd, but that he has power over the Air and Winds, over Armies, over the Goods of Men, their Bodies, and their Lives, which is proved by the example of what happen'd to Job. And by the effects that the Magicians of Egypt produc'd in the time of Moſes, which are as ſo many ſure marks of the power of the Devil, either to produce Inſects, as Frogs and Serpents, and to make a Tranſmutation of the Elements, either to repreſent with an inconceivable readineſs, things that are to be fetch'd from far, or at leaſt, ſo to dazle the eyes of Men, to ſee what is not.

Sect. 14. As to the means which Magicians, Diviners, and Inchanters make uſe of, ſcarce is there a perſon of good Senſe, that believes they are efficacious of themſelves, but they will have it to be effected by the Devil, who operates all that thoſe miſerable wretches imagine to act; and that the Covenants made between him and them, oblige him to execute that which they require of him; provided only, that they make uſe of Signs and that they imploy circumſtances deſtin'd for that purpoſe, ſuch as he has taught them. It is very prudently obſerved, as is believed, that thoſe Leagues are made two ways, which I ſhall expreſs in the words of Sennertus, taken from his Treatiſe upon this Queſtion. Whether one may be render'd invulnerable to the point of a Sword, and to Muſquets? where he ſays, That the Contract with the Devil is of two kinds, mediate or immediate; expreſs or tacite. The immediate, or expreſs Contract, is when any makes uſe of means, that he has been immediately furniſhed with by the Devil. The mediate or tacite Contract is, when one makes uſe of the means, which in truth have been ordain'd by the Devil; but not having been ſupply'd by the Devil himſelf, comes to him by the hand of ſome other perſon; which is directly contrary to the Law of God, that forbids us to have other Gods but him: For he ſays a little further, The conſent is not altogether excluded from the tacite agreement, becauſe, whoſoever is not as yet deprived of Reaſon, as not to avoid the Precipices of Rocks, or the mouth of a Pit, he cannot but ſee that ſuch Words and Characters have not in themſelves any virtue; and that by conſequence, before making uſe of them, we are obliged to examin by what virtue they may produce ſuch effects: for if one neglects to do it, it is certain a tacite Contract with the Devil, who has promiſed to execute all the clauſes and conditions of his writing in favour of thoſe who make uſe of the Words and Characters therein contained, in conſequence of which, he who makes uſe of it, cannot pretend himſelf innocent of the crime of Magick. Such is Sennertus's opinion, and as I may judge from my own experience, will not be confuted by our Doctors, for I hear them generally hold ſpeaking the ſame Language. Doctor Wierius, a famous Man, who had very much meditated upon this matter, and had ſtudied it very much, eſtabliſhes all theſe things a little more confuſedly, but yet very near upon the ſame foot.

Sect. 15. I have ſomething to add here concerning Dreams. The common Language of our Divines, is, that there are four ſorts; Natural, Civil, or ſuch as are occaſion'd by the preceding converſation and actions, without Nature or Temper having any ſhare in them; Laſtly, Divine or Diabolical. They hold that theſe laſt proceed from the inſpiration of the Devil, who diſturbs the imagination of Man, and repreſents to him fearful Figures, to diſquiet or fright him, or to tranſport him for ſome time into ſome place where he pleaſes: as we have ſeen before, that he tranſports the Witches to their ſeveral meetings. In conſequence of this Doctrine, there are ſome of opinion, that the Dream that Pilate's Wife ſuffered ſo much becauſe of Chriſt, was a Diabolick Dream.

Sect. 16. But I find not any of theſe Doctors who have heretofore ever attributed ſo little underſtanding and Power to the Devil; as to the knowledge and effects already deſcribed, as Reynold Schot has, before quoted. We have at this time Anthony Van Dalen, who aſcribes no more to him in his Book of Oracles: theſe two Authors hold that there is no other efficient cauſe of all the things which are practiſed, or which are operated, but the impoſtures of Men; the Devil having no part in them. I learn alſo, whilſt I am taken up in this preſent Work, that the moſt ſenſible among us, attribute but very little power and knowledge to the Devil: and that there are a great many more than I conceived, who, as to the actions of the poſſeſt and bewitched are of the ſame opinion with Mr. Daillon, who in a French Book concerning Demons, maintains all that which is contained in the Scripture, touching evil and unclean Spirits, is not otherwiſe to be underſtood, than of certain Diſeaſes to which the Jews uſed to give ſuch names, believing, however that it might happen, evil Spirits medl'd with them at the ſame time. There's lately come to my hands very conveniently, a little Book of Mr. Orchard's an Engliſhman, Preacher in the New-Netherlands, as I am told, in which the ancient and common opinion upon this ſubject is confuted, as being directly oppoſite to the Doctrine and belief of the Proteſtant Churches.

Sect. 17. But let us leave off ſpeaking of theſe People, becauſe, that of one ſide there is no neceſſity here to handle them and becauſe I intend to do it afterwards. It is not neceſſary to ſpeak of them here, becauſe my intention is not to ſet down here what is not ſaid of the Devil, and what is not attributed to him; but my deſign is to relate that which is ſaid of him, and to examine whether it be true or no. 'Tis ſufficient for me to hold the laſt Negative with the Engliſh Writer, becauſe I am much averſe from maintaining the opinion which aſcribes ſo much power and virtue to Spirits; and eſpecially to the bad. And further, I ſhall be obliged to enter the Liſt with Schot, Van Dalen, and many others, who oppoſe the common belief that they had of this Power, when I ſhall come afterwards to examine the reaſons and proofs upon which it is founded. However, before I finiſh this Firſt Part, I ſhall rehearſe all that has been ſaid, and compare the opinions of Infidels with thoſe of the Chriſtians.

CHAP. XXIII. That of all theſe Opinions put together, there reſult ſome certain propoſitions, in which they differ, and others in which they agree.

Sect. 1. I have from time to time conferr'd the Opinions that I have related, firſt thoſe of the Ancient and modern Pagans, in the 11th Chapter, and afterwards thoſe of the Jews, Mahometans, and Chriſtians of the ſix firſt Ages, in the 17th Chapter. There remains now to compare thoſe of the Papiſts and Proteſtants, after which we will confer them all together; to that end, we muſt break off the order that we have kept hitherto, and begin with the laſt; they will furniſh us with very certain proof, that there is no Opinion to which the World is more engag'd, than to that which is almoſt generally every where taught and received concerning Spirits; for the Proteſtants have retained all that which cannot be look't upon as a pure invention of Popery in particular; and there are even ſome, whoſe belief upon this ſubject, go farther than thoſe of the Papiſts. The Chriſtians in general believe all that is not particular to the Jews and Pagans; the Jews and the Mahometans believe all that, according to them, is not inconſiſtant with the belief of one only God; ſome will tell me perhaps, that we muſt not wonder at it, and that naturally it ought to be ſo. This is what we have now to examine, and there will be as yet room to ſpeak more plainly and fully afterwards.

Sect. 2. Notwithſtanding it is convenient to advertiſe the Reader, that relating here the difference or the conformity of the Opinions of all Nations, I mean only the Opinions of the more learned and are remarked amongſt the Doctors, or who are taken for wiſemen in their Country, and capable of inſtructing others in matter of Faith▪ and Religion. I intend not to ſpeak of particular Opinions, but of thoſe generally received, taught, and confirmed by practices; for as to the common People, either Papiſts, Jews, or Pagans, they know nothing for the moſt part, but a little by hear-ſay; ſo that there is no relying upon them, and it is ſure without miſtake, that for the moſt part, what the moſt illiterate believe and practice, is contrary to the ſenſe of Divines, and of all thoſe that underſtand any thing in the Holy Scripture. I will have nothing to do with them upon this ſubject, having often tryed my ſelf how many follies our own People ſay and believe, upon this account.

Sect. 3. So it is neceſſary to eſtabliſh here as certain and undoubted, that every Opinion that proceeds from Paganiſm as from it's Original, cannot at the ſame time be founded upon the Holy Scripture. It is true, there never was a Doctor either Chriſtian or Jew, who has not applied ſome place in Scripture to what he has propoſed, but the Queſtion is to know, whether the applications were juſt, and whether the Scripture may be expounded in the ſenſe put upon it; for it may be that theſe Doctors having their imagination fill'd with their own Ideas, believe in reading, to ſee things there which are not there, and that their own prejudice cauſes [•]o be ſound there; of this the Reader may at firſt judge himſelf, if he will but mind with attention what follows, where I remark briefly what every Sect rejects, and what every one admits; and afterwards what the one have borrowed of others, and what they have retained to this time.

Sect. 4. Althô the Proteſtant Churches, with one common conſent, deny Purgatory and all the places where they put Souls, except Paradiſe and Hell; theſe two points, are Opinions of Popery. There has been ſome mention made of them amongſt the primitive Chriſtians, neither the Jews nor the Mahometans reject them, and they have been taken from Paganiſm▪ Whoſoever rejects them, he muſt reject together all the Doctrines and practices that are grounded upon them. For this reaſon,

Firſt. We do not believe among us, that the Souls of the Deceaſed are never wandering, nor that they appear to the living, under any figures whatſoever, to obtain help and comfort from them.

Second. It is not believed that the Souls of the bleſſed come back from Heaven upon Earth, nor that thoſe of the damned come back from Hell. It is not believed, that either the one or the other appears to Men, to comfort or afright them; and far leſs as yet, that the living can make agreements together, to come back after Death and viſit thoſe they had agreed with, who have ſurviv'd them.

Third. By this reaſon, the Dead are never ask'd any Queſtions, nor any religious worſhip paid to them.

Sect. 5. The Virtue of Conjurations is likewiſe unknown among us, either to drive the Souls of the deceaſed, or to expel evil Spirits, with whom any ſhould be tormented. No other means is known ſufficient for this effect, but Prayer and faſting, taught by our Saviour Jeſus Chriſt, St. Matthew, Ch. 17 v. 21.

Firſt. For this Reaſon it is not believed, that there is any body either Prieſt or Exorciſt, which is authoriſed to make ſuch Conjurations, nor ought to meddle with them, althô a like practice was admitted in the firſt time of Chriſtianity; whether it had ſucceſs by the power of God, or it was the meer effect of the Artifices of Men, and that it has been a cuſtom among the Jews, Mahometans and all the Pagans.

Second. Neither is it believed, words, names, ſigns, geſtures, and poſtures, even thô they were taken from the Holy Scripture, have any power for this effect, either of themſelves or inſtitution of the Church; becauſe ſhe has not received any power from God, to give her Authority as to this point.

Third. They Conjure not the Devil in the Baptiſm of Children, as the Papiſts to do; the Lutherans do the like, but not with the ſame intent, as the firſt, that is, that the Devil is in the Infant, or that he is driven out by the Virtue of words, which are pronounced; for they only retain this practice, becauſe of it's antiquity, it being indifferent of it ſelf, at leaſt ſuch is their pretence or excuſe.

Sect. 6. Now that the Doctrines of the Proteſtants have been conferr'd with thoſe of Popery in particular; it remains to ſee what difference there is between the Chriſtians in general, and the Infidels.

Firſt, The Pagans, the Jews, and the Ancient Chriſtians have believed that there is another kind of Spirits, which are placed between God and the Angels, or which are in ſome ſort corporeal, but it is not granted any more at this time by Chriſtians.

Second. Likewiſe it is not uſual among them, to aſſociate God, or the Spirits to the Stars. As touching God, it was an Opinion purely Pagan; and ouching Spirits, it was a Jewiſh Opinion; I know not whether it may be ſaid, that the Ancient Chriſtianity had not ſome tincture of it.

Third. This difference of nature in the Angels, propoſed by the Jews, is not believed any more; it draws its Original from Ancient Paganiſm, and is admitted to this day, by the modern Pagans; It's true, that the Papiſts acknowledge a difference of Order, but they put none in the eſſence of theſe Spirits. Likewiſe, thô they make generally appear all ſorts of Spirits, nevertheleſs the difference is only in reſpect of places, of Perſons, and effects, as we have ſhewn more fully, Ch. 19 Sect. 7.17. Ch. 20. Sect. 1.2.3. but it is no way in reſpect of their nature, nor of their Original.

Fourth. There is not a Chriſtian, be he Proteſtant or Papiſt, who believes, that Spirits are truly capable of engendering; which is nevertheleſs the common belief of all the Pagans, which is received among the Jews, and has not been confuted ſufficiently by the primitive Chriſtians, among whom are found, ſome who have expreſly taught it.

Sect. 7. But the Pagans differ from the Mahometans and Chriſtians chiefly in two points.

Firſt, That they mix and confound together the ſupream God with other ſuperior and inferior Gods good and bad; and alſo the Souls of Men with all thoſe Gods, in ſuch a confuſed manner, that it is impoſſible to comprehend any thing, and that it is a Labyrinth from whence they cannot extricate themſelves. On the contrary, the Jews and Mahometans agree with the Chriſtians, in this point, that there is one only God, and that all that is beſides him has been created by him.

Second. In that, that not only they make no great difficulty to deify Men, but that they make alſo the Gods return to the condition of Men, and that they believe there are Men, the iſſue of the Gods; there are ſome of theſe errors, which the Papiſts cannot boaſt of being entirely free from; for they may reaſonably be reproached, that they have ſubſtituted their Saints to theſe imaginary Gods, and to thoſe Demons of the Pagans; That they ſpeak of Saints as the Pagans do of their Gods; that they make them act in the ſame manner, that theſe falſe Deities were ſuppoſed to act. But pure Chriſtianity, ſuch as has been in all times upon this point, never make Gods a Man, nor never raiſes Man to the dignity of God.

Sect. 8. There is notwithſtanding ſome point upon which the Proteſtants are not agreed, and upon which, nevertheleſs the Papiſts, the primitive Chriſtians, the Jews, the Mahometans, and all the Pagans agree, viz. The Tutelary Gods of the Pagans, who were the guardian Angels in the firſt Chriſtianity. We have lately ſeen they are admitted without conteſtation among the Papiſts; the Proteſtants in general, are not diſpoſed to receive this Opinion; thoſe of the profeſſion of France, Holland, and Swiſſerland, reject it; and nevertheleſs there are ſome, but very few, that admit it, or at leaſt believe, not that there are ſufficient reaſons to oppoſe it; we ſhall examine afterwards, which is the ſoundeſt of theſe Opinions. In the mean while we muſt take notice before hand, that what the Papiſts teach upon this ſubject, together with ſome of other Chriſtians that are not of their Communion, relates more to the light and knowledge which they ſuppoſe that thoſe Spirits communicate to them, than real help they can expect in their actions, and in their manner of living; for it is rarely ſeen, or to ſay better, it is never ſeen, that the People aſcribe a conſiderable deliverance, or a great oppreſſion, that befal them to an Angel, either their keeper or their enemy; but they never fail to aſcribe it immediatly to the providence of God; or if they ſometimes turn their Eyes to another ſide, the Papiſts as to their particular refer all the good that happens to them, to the protection of ſome great Saint, eſpecially to that of the Virgin Mary; but the Proteſtants, leſt they ſhould ſeem to favour the belief of the Popiſh Saints, would rather ſay, if occaſion ſerves, that the Devil was the Author of it,

Sect. 9. There is alſo a difference to be taken notice of, betwixt the Heathens on one ſide, the Jews and the Mahometans on the other, and all the Chriſtians on another; it is chiefly in the practice of Witchcraft and Divination; which, according to the principles of the firſt, is a laudable practice in it ſelf, althô often abuſed, as a great many good things are; according to the principles of the ſecond, it is only allow'd and uſeful in many occaſions; and according to the laſt it is directly oppoſite to Chriſtianity. The reaſon of it is, that the Pagans hold for Gods, or at leaſt for Miniſters and Ambaſſadors of the Gods, Spirits, which are lookt upon by Chriſtians as unpure Spirits; and that the Jews and the Mahometans cauſe to proceed from the Virtue of the Caballa▪ and the influences of the Stars, whatever the Chriſtians take to be Magick, Witchcraft, or Enchantments. It is true, that in the time of Ancient Paganiſm, the Mathematicians have been put into the rank of Poiſoners, and that both were treated as perſons equally pernicious, to whom it was forbidden to exerciſe their art, as being unlawful. But the occaſion of theſe prohibitions, was only founded upon the ill uſe that was made of this Art, which had been before not only permitted, but even much eſteem'd. At this time the Chriſtians have no longer any averſion for the name of Mathematician, but that of Poyſoner never received any good interpretation; no that words are here to be diſputed, for 'tis of things that we treat; and we are to examine them, and not words. Perhaps there will be occaſion to have ſome regard to them, in our third Book; where without doubt, it will be neceſſary to ſpeak fully of theſe terms, and of many others.

Sect. 10. Let's now ſee what conformity is found among all theſe People together, Pagans, Jews, Mahometans, Chriſtians, both Ancient and Modern, Roman Catholicks, Proteſtants and others. They all confeſs,

Firſt. That there are Spirits diſtinct from God, and bodies: for thô ſome contrive yet another kind of Spirits, as we have ſaid; it is one of the points in diſpute among them, and now we are about to ſeek wherein they agree together.

Second. That there natures are different, ſome abſolutely ſubſiſting without body, as Angels; and others being united to a body, as Souls.

Third. That, however, both are mortal.

Fourth, That of ſuch Spirits as are united to a body, ſome are good to Men and others bad.

Fifth. That therefore, Man has reaſon to ſeek the friendſhip of good Spirits, that is, the Angels, and to take all poſſible care to divert from him evil Spirits, which are Devils.

Sixth. That an infinite happineſs or miſery attends Men after this life.

Seventh. That likewiſe of the Souls of the deceaſed, ſome are bad, and ſome good and holy; thô they ſeem not to explain themſelves always in the ſame manner, ſometimes upon one of the points, and ſometimes upon the other; it i[•] nevertheleſs certain▪ conſidering the bottom of the matter, that their ſentiments are agreeable; ſee then in what conſiſts the conformity of the Opinions in general of all Nations, and in what they differ. We have now to examine, what is true or what not, in all that has been related; and it is for that purpoſe, I deſign my ſecond and third Book, according to the diviſion I have eſtabliſhed before, Chapter the firſt, Sect. 8. However we ſhall yet ſee, what cautions may be drawn from all that has been ſaid.

CHAP. XXIV. That all that has been related, ſhews upon what foundation the Chriſtians in general, and the Proteſtants in particular, ſay, ſuch extraordinary things of the Devil.

Sect. 1. BEfore I paſs to my ſecond Book, where I ſhall examine what is purely the truth, we muſt ſearch into all the quotations and Opinions that are collected here, after the Original of this Opinion, ſo general and ſo deeply rooted, touching the great power of the Devil, which we ſee, that all the Chriſtians, Proteſtants, Romans and others, carry ſo high at this time; there is none who can deny but ſeveral things preſent themſelves in theſe narrations, that all the World eaſily perceives and are capable to produce ſuch Opinions, or to confirm them in the minds of M[•]n; neither that Scripture or Reaſon ſhould lead Men thereto, But they gather them from other places, and without examining whether they are agreeable to thoſe two rules, only worthy of being follow'd; they reſpect them nevertheleſs becauſe of the credit in which they have been for a long time, and of the approbation that has been given them. Now, I intend to ſhow firſt▪ that all that is believed touching the great power of the Devil, beyond what Scripture and Reaſon manifeſtly teaches us of it, proceeds not from any of theſe two ſprings, nor takes it's Original from any conſequences that may be drawn from them, and afterwards to diſcover what is the true cauſe of it.

Sect. 2. The truth of this propoſition is eaſily known as to it's firſt reſpect; becauſe it is known, that the moſt ſtupid and thoſe that partake leaſt of the light of Reaſon or of knowledge of the Scripture, are thoſe which give moſt credit to what is ſaid upon the matter in hand. The common People, Children, and Old Women, are much more perſwaded of it than others; but the more underſtanding one has, the more one is converſant in the Holy writ, and the more experience he has gained by the converſation of the World, and by the different accidents which have preſented themſelves, eſpecially when experience is joyned to theſe two firſt Conditions, the leſs he will be apt to believe ſuch Opinions; I ſay he will be the leſs apt to believe them, becauſe it muſt be granted, that there are People of a great deal of learning and experience, who not only receive them, but impl[••] all their skill and capacity to confirm them, and cauſe them to be admitted; as King James the Firſt, Bodin, Daneus, and many others have done. But I think not that we muſt believe what they have done, ought to be attributed to the evidence of reaſon, which have perſwaded them, but to their prejudices, and to a certain particular inclination, according to which, every one turns himſelf toward ſuch or ſuch an object, according to his inclination. It is by the motions of this natural inclination▪ that the underſtanding being ſurprized, takes a diſpoſition to follow it; and when it has once addicted it ſelf thereto, it makes uſe of all it's force and light to maintain its choice▪ and to ſhew that truth and reaſon have been his guides to the part he has taken, which he fancies all other Men by the ſame Principl[•]s are alſo obliged to take: That being ſuppoſed, it follows, that the Opinion of a very ſmall number of Writers cannot hinder that what I have propoſed ſhould be true, as to the whole, or the greateſt part: And it is my advice, which methinks no body will deny me.

S. 3. It may be objected▪ as to what concerns Nature▪ that it cannot be ſaid▪ that what was never taught by the Pagans and Philoſophers, who had not the help of any other Light but that of Nature and Reaſon; or what they have left in their Writings, was drawn from any other ſpring but Nature it ſelf. I grant it; But what have they taught upon this ſubject? All that we have reported before in the ten Chapters, that are betwixt the firſt and twelfth: There every one may ſee what it is; what are their uncertainty and contradictions; how different and oppoſite among them are their practices. What foundation can be laid upon a Philoſophy, which has not ſought but to accommodate it ſelf to capricious and prejudiced People; and which conſiſts almoſt in nothing elſe but the Tricks of Prieſts. Beſides, it is not a pure Philoſophy that has been the original and foundation of Pagan Religions; but the Philoſophy ſuch as it has been comprehended and underſtood by the People; that is to ſay, very ill in part or in the whole, mixed with prejudice and great ignorance. The fear cauſed by extraordinary and ſurpriſing objects, and the blind love every one has for his own Notions, produced in that perturbation, drive Men to ſeek the means to appeaſe a power from which proceed thoſe extraordinary objects, and which is the cauſe of thoſe evils they are not able to reſiſt. Theſe two Reaſons, I ſay, carry Men to practiſe, for that end, all ſorts of means, although they know them but by half's, or not at all. The greateſt part of thoſe who might diſcover to them their Miſtakes, and afford them better Inſtructions; either will not give themſelves the trouble, or chooſe rather to keep it ſecret, and make uſe of the Error of the People, to the end to acquire more Credit, and to be the objects of a greater admiration; as heretofore the Magi did; and as at this time the Bramines and the Bonzes do: If there is any one who had better inclinations, he dares not open his Mouth for fear of incurring the indignation of the publick; As Socrates whoſe boldneſs coſt him his life, which was taken away by Poiſon.

Sect. 4. We muſt therefore imagine, that there are not any of thoſe that addicted themſelves to Philoſophy, who from their youth had not been bred in the Opinions, and exerciſe of the Religion of their Anceſtors; So that they owe unto the Schools the Prejudices that they had thereby already ſwallowed. They found Maſters who were no leſs prevented with theirs; either that they were alike to thoſe of their Scholars, or that they were different. If they were alike▪ the Diſciples were confirm'd in thoſe prejudices by their Maſters; and if they were different, they afforded them more matter to confound their Underſtanding. Laſtly, However it was, their Underſtanding could but remain corrupted, and their ill diſpoſition but daily increaſe. If this needed a proof, and required leſs time, it would be no hard task to prove what I aſſert; ſince I may name Perſons, who may be living inſtances of it: But no body, methinks, will require from me what I have juſt now ſaid, being too evident to be call'd in queſtion. If there are ſome who never reflected upon it, in relation to the Infidels, he need but make Conſiderations upon the Chriſtians and himſelf quickly to diſcover the Truth. A blind and brutiſh zeal for Religion, or rather for what is call'd Religion, ordinarily precedes knowledge, without which▪ however, there is no true Religion▪ nor ſincere Piety. The Eyes of our Underſtanding are inſenſibly uſed to objects, that continually offer themſelves to them▪ they turn of their own accord to that ſide, and afterwards, neither will nor can look upon others; or at leaſt if they perceive others, 'tis as through the former that da[•]ken the ſight by their continual preſence, and by the wearineſs cauſed by their too much gazing upon them; ſo that without the help of thoſe comforting Spectacles, if I may ſo ſpeak, the faculty, weakned by want of habit, is no longer able to endure the Light. Let this be obſerved before-hand, to be ſerviceable hereafter.

Sect. 5. And as to the Holy Writ, I think not that it may be taken for the cauſe of the Opinions Men have of the Devil. Thoſe Opinions being already rooted in the mind as deeply as they can be, before the Holy Bible be ever read; not to ſay, that the leſs we read it, the more we credit what is ſaid upon that account, and the more we are diſpoſed to affirm it. Had we not in matter of Religion, Diſpoſitions alike to thoſe of other Sects, and even to thoſe of the Unfaithful, we would doubtleſs make a good uſe of the ſacred Writings, and ſpeak as they do. But to our great ſhame, moſt part of us, as well as of other Sects, that pretend a Veneration for the Holy Writ, ſearch not in it after its Senſe, being ſatisfied with the vulgar Interpretations, and ſuch as they have received from others. And therefore we keep to ſuch Explications as we hear in thoſe Churches, in which thoſe of our Communion uſe to gather; unleſs we will be look'd upon as fickle headed, and almoſt as Apoſtates. In vain we endeavour to render the Reaſon of our Faith; that's not the queſtion, that way carries too far, and it would be too great a task to examine all to the bottom. In ſhort, to ſpeak truth, we muſt confeſs, that if we believe ſuch great and wonderful things of the Devil, it is not becauſe they are contained in the Holy Scripture, ſince we ſuſpend not our Judgment till we have conſulted it, but becauſe we are perſuaded before-hand, that it muſt be explain'd and underſtood according to the Judgment we have already paſs'd, by reaſon of ſome expreſſions that ſeem to favour the common Belief, that the generality of Men already have of the Devil.

Sect. 6. If we deſire more particularly to examine how the Notion of theſe things is formed in Men of Learning, by the means of Learning it ſelf, and how it is increaſed; I am ready to declare what I have obſerved for a long time, by the experiments I have made. The firſt prejudices of Man are as ancient as his knowledge, and begin from his moſt tender youth theſe two ways. When to appeaſe the crys of Children, or to calm their Paſſions, they are threatned with the Bugbear, either by Words or Effects, either by making ſome extraordinary Noiſe, or preſenting to them ſurpriſing Objects; Experience has long ſince taught us, that theſe Impreſſions being the firſt, are alſo thoſe that leave the deepeſt tracks in the Brain, and cannot afterwards be rooted out but with great trouble; when Children being more advanced in years begin to play in the Streets, and to diſcourſe with their Neighbours, they hear almoſt at every inſtant, the name of the Devil pronounced, that is, as a kind of ornament to the common Converſation: They hear Tales told of him under the ſpecious title of Hiſtories, concerning Hobgoblins, Phantaſms, and Witchcraft. Even their Parents, and ſome of their Maſters, by a deplorable miſtake never check their Children in their Houſe, their Diſciples in their Schools, nor their Apprentices in their Shops, without mentioning the Devil in their Reproofs, and enforcing their chiding with it. The Names of God and Chriſt are not half ſo much uſed in thoſe occaſions, where they would be ſo lawful and ſerviceable; but on the contrary they ſeem to be baniſh'd from the Mouths of moſt Men.

Sect. 7. When Youths are put to School, they read almoſt nothing from the loweſt to the higheſt Forms, in the Greek and Latin Books, but what concerns the Demons and their Effects, as they were repreſented by the Heathens. They are imbu'd with that Science before they attain to thoſe that relate to the uſe of this Life, and that are call'd Faculties. The infernal Gods and Goddeſſes; as Pluto, Vulcan, Proſerpine, are known very early, and grown familiar to Youth, before they are ſufficiently inſtructed in the knowledge of the true God. They greedily imbibe the Epiſtles, Poetry, and Hiſtories of the antient Greeks and Romans, where a frequent mention is made of the vertue of Dreams, Miracles, Apparitions, Spectres, coming out of Subterraneous Places, as Caverns, or deſcending from high, as the Air. Thoſe Relations read with pleaſure, are believed almoſt as the Goſpel; or rather are to them inſtead the Goſpel. For if Parents are not pious enough to take care in their Houſes of the inſtruction of their Children, in what concerns Religion, and to have an Eye upon their information, as to this point in the Schools; I believe not, that of 25 Books, which are made uſe of in the Latin Schools to learn Sciences, more than one or two, are fit to inculcate the Grounds of Chriſtianity to the tender Youth. Thoſe that go from the Schools to the Univerſities, carry their heads full of thouſands of Verſes of Horace, Ovid, Virgil, and a vaſt number of Paſſages and Relations collected from Heathen Authors, both Greek and Latin. Thoſe that r[•]turn home from the Univerſities to their Houſes, carry ſtill more of them, but ſcarce bring back ten paſſages, or perhaps, ſo much as a paſſage or a leſſon drawn from the Word of God, for the foundation of their Faith, and matter of their Devotion.

Sect. 8. In the mean while moſt of the young Men that go to the Universities, newly coming from under the Rod, and hardly capable of diſcretion, are allowed to make choice of their own Teacher: Which St. Paul reckons amongſt the faults of theſe laſt times, 2 Tim. 4.3. They chooſe the Exerciſes they are to make, the Leſſons they are to learn, and the Books they are to Read; which they do not ſo much with an intent of Underſtanding the Holy Scripture; as of informing themſelves of the Controverſies amongſt the principal Sects, the particular Opinions of our Doctors, who are already but too much divided, and whoſe divisions are but too great. The curious Youth are more eager to learn ſuch things, than thoſe they ought to know. Carried away by the heat of their Blood, always ready to take fire and flight, they ardently apply themſelves, obſtinately to defend the part of their Maſters, and direct their Studies, eſpecially after the enquiry of ſuch Reaſons, as may help them to maintain the Opinions they have embraced, and to confute their Antagoniſts. So that whenever a paſſage of the Holy Writ is alledg'd, for, or againſt their Sentiments, either in Divinity or Philoſophy, they exert all their ability and ſubtilty to wreſt it, or to put upon it, ſuch a Senſe as favours the Opinion with which they are prejudiced. Thus Truth is not enquired aft[•]r for it's own ſake, and Scripture and Reaſon are often alledged, but to ſet off with ſome likelihood the private Opinions with which we are taken up.

Sect. 9. I hope that what I have juſt now ſaid will eaſily be credited, if attention be given to what follows. I ſay, that the Character of Philoſophy, ſuch as is learned in the Schools, pours it ſelf upon all the Interpretations and Tranſlations that are of the Holy Writ. It was the Opinion of Ariſtotle, that the four Elements; Earth, Water, Air, and Fire, were included within one another as by Circles, reaching from the Center to the higheſt place of the Univerſe: So as that the Earth was the loweſt, being mixed with Water in its Superficies, and the Air above it ſurrounding the Terraqueous Globe. Theſe Propoſitions are granted by all. But that Philoſopher alſo believes that Fire ſurrounds the Air, as the Celeſtial Heavens divided into ſeveral Vaults do Fire. Theſe Vaults, to which the Sun, Moon and Stars are faſtned, and are of a ſubtile and incorruptible matter in themſelves, ſurround one another, and turn about us every year, every month, and every day, by the vertue of ſome certain Spirits, call'd Aſſiſting Forms. Thoſe that hold that Opinion for probable, are very apt to be perſuaded, that the wicked Spirits dwell in the Air; becauſe the ſuperiour Spheres are too pure for them. When therefore thoſe ſort of Men hear St. Paul mentioning the Prince of the Power of the Air, Epheſ. 2.1. Or the Spiritual Wickedneſs in high Places, Ch. 6.12. they doubt not but St. Paul was of the Opinion of Ariſtotle, and that by theſe words of the Holy Scripture, the wicked Spirits muſt be underſtood. Thus thoſe who by reading Plato, have fill'd their heads with his Demons, fancy that t[•]is word is uſed in the Scripture in a Platonick Senſe, without conſidering that this Philoſopher lived not in the time that the Holy Writ was publiſhed▪ in which the former ſignification of theſe Terms might be chang'd, as it daily happens; and without ſo much as examining in what Senſe they were taken by other Authors, contemporary with the Sacred Writers; whether 'tis probable that other Authors, whoſe Books are loſt, underſtood 'em in the ſame Senſe; or laſtly, whether the Jews in whoſe Tongue the Holy Scripture was written, and who conſequently ought to underſtand it beſt, put the ſame ſignification upon them.

Sect. 10. What I ſay of the ill uſe made of Philoſophy as to this Point, muſt not appear ſtrange, for it extends to every thing. When Copernicus began to aſſert, by Reaſons that ſeem'd very ſtrong to him, that the Sun is faſt and unmoveable, and that the Terraqueous Globe moves; Thoſe that held the Hypotheſis of Ptolomey, pretended to explode that Opinion by clear and formal Texts of the Holy Scripture; but thoſe that maintained it, contrived Explications to thoſe paſſages, and wanted not plauſible Reaſons to ſet them off. Thus thoſe that after Deſcartes, believe Man has an Idea of God in his Underſtanding, found the ſame Doctrine in St. Paul, and underſtood in that Senſe, theſe Words of his Epiſtle to the Romans, Ch. 1.19. That which may be known of God is manifeſt in them; for God has ſhewed it unto them. Even ſome of Deſcartes's Followers have explained the Hiſtory of the Creation in the firſt Chapter of Geneſis, according to the principles of that Philoſopher, that is quite contrary to the right meaning of this Narration, as the Author himſelf confeſſes in his little Book, Intituled, Carteſius Moſaiſans.

Sect. 11. It is the ſame with Divinity, as with Philoſophy. Thoſe that are call'd the Fathers of the Church, that is, her Firſt, or chief Doctors in the Primitive times, the Authority of whom the Papiſts equal to that of the Word of God, having been at firſt imbued with that falſe Philoſophy, did not ſo much as think upon freeing themſelves of their prejudices, by a true Interpretation and Tranſlation of the Holy Scripture: On the contrary, they have pour'd their preventions over, whatever they have writ; for whether they treated of ſuch Articles of Faith, as were moſt controverted; or whether they interpreted paſſages of the Holy Writ; they have adher'd to bare ſpeculations, and apply'd them to ſubjects quite different from thoſe the Sacred Writing aimed at. St. Auſtin in the 4th and 5th Century, has been fruitful in ſpeculations; and Origen in the 3d, has ſurpaſs'd all the others in miſ-applications, remote from the ſcope of the Holy Pen-men, as may have been obſerved by what has been alleag'd from them, and ſeveral others concerning Spirits, in the 15th Chapter. Their Homilies, that is their Sermons, contain but few Expoſitions of the Holy Scripture, and ſtill fewer Tranſlations. 'Tis true, that Origen and St. Jerom, have taken more pains than the others, and been alſo more puzled, having tranſlated the Sacred Writings in thoſe Ages, in which the knowledge of Tongues was not much look'd after, nor improv'd. In the mean while, what thoſe Doctors hape propos'd upon many ſeparate paſſages, diſpers'd thro' their Writings, (upon which, inſtead of a ſerious examination, they have put the Senſe that was moſt favourable to their private Opinions) has ever been received and taught afterwards. Thus 'tis happen'd long after, the knowlege of Tongues not being better improv'd, that their Interpretations have been admitted without contradiction; only upon their own credit, and look'd upon with that veneration that is commonly paid to Antiquity, as tho' the World, in proceſs of time, was grown younger than before. By theſe means it is, that their Doctrines concerning Spirits, and eſpecially the bad, have inſenſibly been bequeathed, as an inheritance to poſterity.

Sect. 12. Since therefore every one is ſo much taken up with this Sect, and pays ſo great a deference to thoſe that are call'd the eminent Fathers; 'tis no wonder that the Papiſts, who above all others, put a high value upon them, ſhould uſe their Language, and conſecrate all their Expreſſions. And 'tis long ſince the Proteſtants have obſerv'd, that theſe their Adverſaries have founded the Prayers for the dead, the worſhiping of Saints, and the like Doctrines, upon ſome expreſſions of the Fathers, that ſeem to favour them. When afterwards they were compell'd to give ſome proof out of the Holy Scripture, they found the firſt, together with Purgatory, in the 1ſt Epiſtle of St. Paul to the Corinthians, Chap. 3.13. That fire ſhall try every Man's work. 'Tis almoſt the ſame with thoſe that are bred amongſt the Lutherans; how great a Philoſopher, and how learned ſoever any one may be, he will find no reaſon, and much leſs a neceſſity, to believe that Chriſt is locally and viſibly aſcended to Heaven, but it will appear to him a neceſſary propoſition, that our Lord, after his Reſurrection, penetrated thro' doors ſhut up, and that his Humanity is omnipotent. How learned ſoever one may be in the Tongues, there are however, frequent occaſions, in which it can neither be ſeen or conjectur'd upon what ground, the learned have given to ſome certain words, a ſignification that favours the propoſitions they maintain, rather than their true natural Senſe; ſuch as 'tis found in other Authors, and in ordinary uſe of a Tongue, that is ſo familiar to them. Of theſe I might recite a thouſand proofs if it were neceſſary, and time would allow me.

Sect. 13. Beſides, as much as Man has taken pains to acquire uncertain and corrupted Sciences, ſo much has he been negligent of informing himſelf in the beſt, the fineſt, and at the ſame time, the ſmalleſt part of Sciences, with which he is ordinarily leſs acquainted; for as I have already ſaid, the Youth in the Schools run over all the Countries of the Ancient Heathens, only to make a booty of Latin and Greek, before they do ſo much as viſit Chriſtianity; which is only ſhewn to them, as at a diſtance; they are yet of too tender a conſtitution to be loaden with ſuch ſolid meat, and too young to be mixed with ſuch important Affairs; ſo that they are taught almoſt nothing of that matter. It is not, thought convenient for them to know what Soul and Body are; wherein conſiſts the Eſſence of the Soul, or that of the Angels and Devils; and what knowledge and operations thoſe Spirits are capable of; and what ſhare and adminiſtration they take here below in human Affairs. No light is afforded to them, that may diſſipate the darkneſs that has been ſpread over their underſtandings in their youth, nor blot out the impreſſions that have been made upon them as to this point, by the means already mention'd; ſo that this darkneſs and theſe impreſſions, deſtitute of Antidotes, do ſtill penetrate farther. Even thoſe that follow the Principles of Deſcartes, tho' they diſtinguiſh better than others, the nature of Soul and Body, as will be ſhown in my Second Book, Chap. 1. Sect. 12, 13, 14. yet when they come to the operations of ſuch Spirits, as are not joyned to a Body; either Angels or Devils; and undertake to explain how they can act upon other Bodies, either of Men, or other matter; they take as much freedom as they can, and go as far as they can be carried, by the prejudices they have imbibed with all others, before they ſtudied Scripture, and Philoſophy.

Sect. 14. That which may adorn the Human Mind with Light, and form its Judgment, is what is leſs intended to be acquired in Univerſities, tho' they ſeem to be the place where ſuch a rare thing ſhould be gotten, which moſt unhappily affords not the means to grow rich; I mean Mathematicks, and that part of natural Philoſophy, that diſcovers the nature and courſe of the Heavens; not becauſe they treat of our preſent ſubject, but for two other reaſons I ſhall add. The firſt is, that more certainty is to be found in Mathematicks, than in all other Sciences; becauſe they are grounded upon infallible Principles; ſuch Students as are uſed to the certainty of theſe Principles, will not acknowledge for truth, ſuch as are not attended with a full and entire conviction, and put a little value upon ſuch Sciences, as have not the ſame certainty. But the Second Reaſon is ſtill more particular; viz. That Mathematicks, eſpecially that part that treats of the knowledge of Stars, manifeſtly diſcovers ſeveral things, that undeniably ſhew the Sacred Writers accommodated themſelves to the ſtile and capacity of the Vulgar, and ſpeak of the Heavens, Earth, Sun, Moon and Stars, not according to their own nature, and as they are in themſelves; but according to the common notions of Men. And therefore thoſe that are ſomewhat addicted to that Science, credit not ſo eaſily the diſcourſes of other Men, and are not ſatisfied with probabilites. They are not diſpoſed to fill the Air with Spirits, nor to fix them to Stars, nor to confound Spirits and Stars together. But the miſchief is, as I have already hinted, that few Learned give up themſelves to that part of the Sciences, tho' it is the moſt uſeful and beautiful of all.

Sect. 15. All theſe prejudices with which we have been once fill'd, which have been rooted in us more and more, by the ways already alleag'd, which have grown by the new nouriſhment they daily received, and which have neither been baniſhed, nor weaken'd by the endeavours of a better informed Judgment; all theſe prejudices, I ſay, are no where more ſenſible than in the ſubject we treat of. And therefore we have deſtin'd this Firſt Book, to eſtabliſh this Truth, and make it very plain; to the end, it might be clearly perceived, that all thoſe Opinions concerning the Devils, Divinations, and Witchcraft, draw their firſt Original from the Heathens, who communicated them to the Jews, during the Babilonian Captivity, where they had more converſation with the Philoſophers, than in the Land of Canaan, whilſt they liv'd ſeparated from all other Nations of the Earth. There they inſenſibly took the tincture of the Heathen Doctrines and Practices, at leaſt, of ſuch as ſeem'd not directly oppoſed to their Law. The firſt Chriſtians ſpringing from the middle of the Jews and Heathens, kept likewiſe moſt part of the ſame Doctrines, and intended to gain the Heathens by too great and eaſie a compliance with their Opinions. Thus was inſenſibly laid the foundation, on which the great aedifice of Popery is now founded and rais'd.

Sect. 16. Another Judgment may be paſs'd upon that matter, if Popery were put in parallel with Heatheniſm, and not eſteem'd the worſe of theſe two. For why ſhould not they be held for Heathen Legends, what the Pagans have publiſhed of their Miracles, Oracles, Gods, Aërial Spectres, Dreams, and the like prodigies? That is, why do we not call 'em Lies, as we rightly ſo name the Roman Legends? Have we more reaſon to look upon as ſuſpitious thoſe wonders, the relations of which are inſerted almoſt in all the Books of the chief Roman writers, and to look upon them as a branch of ſuperſtition, then to deal in the ſame manner with thoſe of the Heathens? Whence comes it, that we publickly laugh at (both in our diſcourſes and writings,) the ſham miracles of the former, as being meer deluſions and trifles, and that we approve, both by our words and our Books, the narrations that the latter make of the wonders ſeen amongſt them, and that we quote them as true, thô they be of the ſame matter and weight with the others? The antiquity of thoſe Authors and of the times in which they have written, has it ſo much power and efficacy? and muſt we more eaſily credit ſtories, becauſe they are ſaid to have happen'd a long while ago, and in far remote Countries? But what's that to the main point? Truth fits not it ſelf in this manner to the inclinations of Men. Lies were anciently told as well as they are now, and as well in Foreign Countries as in our own.

Sect. 17. It is methinks ſufficiently proved, by all the quotations of this Book, that there are no Miracles, Oracles, purging Fires, Apparitions of Hobgoblins or Souls, Witchcraft by Letters and [••]aracters, or choice of Days, either in Judaiſm or Popery; but they draw their Original from Paganiſm. What Reaſon than may a Proteſtant have to reject the fables of the Talmud, and the ſtories of the Popiſh writings, as ſoon as thoſe fables and tales are naturaliz'd by Jews or Papiſts; and to hold them for truths, or at leaſt, for probable things, as long as Paganiſm cheriſhes them in it's boſom? All muſt be rejected together, or the whole, whatever it may be, muſt be let alone. Why do we not free our ſelves from all our prejudices, and aſſociciate Scripture to Reaſon, to ground our Reaſonings only upon them, and to look upon them as the only pure ſpring? What pains and trouble has not our credulity to thoſe Heathen tales coſt us? How many learned Divines and Philoſophers have puzled their brains, to aſcribe to the Devil thoſe Oracles, which they look not for the effects of Human knowledge, and withall, ſuch wonders as they could not believe to be performed by Human power? So when it ſeem'd, that the anſwers that were given by the falſe Gods, and the effects that were produced among the Heathens, were too extraordinary, and above the force of nature; 'twas thought fit to cut the knot, that could not be untyed. 'Twas ſuppoſed that Spirits only could be the Authors of all theſe things; a ſuitable power and knowledge was aſcribed to them; and at laſt the very manner of effecting them was determined; ſuch is the Original of that ſcience, falſ[•]y ſo call'd, the contradictions of which, the Apoſtle commands a Chriſtian to avoid, in his 1 Epiſt. to Timothy, Chap. 6. v. 20.

Sect. 18. The old Women's tales, as St. Paul call's them in the ſame Epiſtle, Chap. 4. v. 7. which the Popiſh writers tell us, and the fables they rehearſe, would ſupply us with abundant matter of meditation, ſhould we as much credit them as we do the others. For what muſt not be ſaid, if, ſuppoſing that Human deceits have no ſhare in them, we would examine how the Devil could produce all the effects that are told in thoſe narrations; we believe it more convenient to ſpare our ſelves that trouble, by rejecting, as meer lies, the greateſt part of what comes from that ſide. But what Reaſon have we to deal otherwiſe with the Papiſts than with the Heathens? 'Tis becauſe of the particular hatred we have for Popery, from which we have been ſeparated not long ſince, and with which we are in continual War; beſides the Reformation of Doctrine and Worſhip that was made in the Church, at the beginning of the laſt Century, extended not to thoſe Opinions, which were ſcarce taken notice of, and which had taken root even before the decay of the Church was perceived; ſo that it was only purified of ſuch Errors, the rejection of which was judged abſolutely neceſſary, in conference betwixt Luther and Calvin. Not long after, when the Reformation was carryed farther, ſuch points only were handled, as had ſome relation with the former. 'Tis properly for that Reaſon, that in thoſe publick writings that are call'd the Liturgy of our Churches, it was never minded to correct thoſe expreſſions, that had been ſo long in uſe as to Spirits and Devils, no controverſy having ever been rais'd, either amongſt the Chriſtians in general, or the Papiſts in particular. Yet I doubt not but it had been done, had this Article been taken ſo much notice of, and examined with ſo much attention as the others were, or had but one half of the difficulties that are now propoſed, been alledged at that time.

Sect. 19. Moreover, amongſt the qualities that are aſcribed to Popery, the picture of which I confeſs can ſcarce be more unſhaply then the Original it ſelf; That of Antichriſtianiſm was thought very convenient, as that of Antichriſt to fit the Pope extraordinary well. Immediatly the words of St. Paul, in his 2 Epiſtle to the Theſſalonians, Chap. 2. v. 3. to the 9th. were explained in that ſenſe, and it was thought that the Apoſtle had an Eye to Popery when he ſaid, That his coming would be in the efficacy of Satan, with all Power, Signs, and Lying Wonders. By the explication the Proteſtants were diſpoſed to joyn together, Satan and Antichriſt, that is the Devil and the Pope, as two Brothers, and to draw that conſequence, that Popery was the Doctrine of the Devil. By which means it was eaſy to inſinuate, that the Devil intereſtes and has his vote in the tenets of the Papiſts, and that the See of Rome is the ſeat of his Empire.

Sect. 20. Thence proceeds the ſtile that is ordinarily uſed both in Diſcourſes and Books, even as to the ſmalleſt Controverſies, that are raiſed about ſome point of Doctrine or Worſhip; when any ſticks not to the vulgar Opinions, 'tis preſently cry'd up, that the Devil's let looſe; and uſes all his violence and crafty Devices to aſſault the Church. 'Tis ſaid he's always ready to oppoſe all our Motions towards good, and a thouſand like. People are pleas'd to hear the Devil ſo ſet off; they love the occaſion of caſting upon him all the faults they are guilty of; and of applauding themſelves for victory, when they have overcome ſome Temptation which they imagined to have been raiſed by the endeavours of that powerful Enemy. We look upon it as a piece of Eloquence not only to take God's Name in vain but alſo inceſſantly to joyn that of the Devil with it. In a word, the Almighty forms almoſt no project, but immediately the Devil endeavours to deſtroy it; and the moſt vitious Men commit ſcarce any Crimes, but they are driven to them by the Devil.

Sect. 21. With all thoſe prejudices we undertake the expounding and tranſlating of the Holy Writ; for having never conceived the leaſt doubt as to theſe things, we had never occaſion to examine whether they are really true. But why ſhould we take ſo much trouble, is it not far more convenient to believe what is generally believed, and to ſpeak as the other do. The enquiry of Truth is an undertaking in which little aſſiſtance is to be hoped; and there are ſo many guards on all the ways that lead to it, that it would prove very hard to break through. 'Tis an ancient Proverb, That every one is not allow'd to go to Corinth. Whoever intends to overcome ſo many difficulties, cannot hope to ſucceed but by his diligence, eagerneſs, and earneſtneſs. To this end, I know not a better means than to proceed to the Interpretation of the Holy Scripture, as though it had never been interpreted before; to ſearch into all things carefully, to enquire after the Connection of all the Doctrines contained in it; and to have recourſe to Interpreters only to borrow ſome light for dark places, but not to follow them as true and infallible Guides. This I hope to put in practice in my ſecond Book, if God gives me life.

Sect. 22. But doubtleſs this advice will prove ſerviceable only to my ſelf, and ſome few Perſons who ſhall perceive its uſefulneſs; neither have I reaſon to hope that it ſhould ever be reliſht by the publick; Popery being not ſo far eradicated out of the Proteſtants Hearts, but that it ſprings up again from time to time in ſome places, There is a fault, of which the viſible Church was never free; that is, the having too much deference for Authority and Tradition. For though a great Reſpect ought to be paid to thoſe that are eſtabliſhed as God's Miniſters in the Church, and that ſeveral things concerning her external Government, ought to be ruled by her Directors; yet we muſt not give up our ſelves wholly to them. There is a great regard to be had as to this Point, and a Mean to be choſen with much Diſcretion; leſt to avoid the reproach of Irreverence and Irregularity, we ſhould aſcribe too much to the Authority of the Church, and the common Opinion of her chief Doctors: In this Senſe it is; that one of the moſt learned Men of this Age undertook to aſſert this Theſis, Papatus eſt inſeparabilis ab Eccleſia; The Popedom is inſeparable from the Church. As for me, who perhaps have more experience in this matter than any other Perſon in theſe Provinces; I dare not hope this method ſhould change, and even have no Reaſon to believe it, conſidering what paſſes whilſt I am taken up with this preſent work. However, I ſhall proſecute my deſign, relying upon the Grace of God, being perſuaded that I write for maintaining the Truth, and that I cannot forbear to do it, ſince I am informed of it. After all, as I aim at nothing elſe but the Glory of God, and the defence of the true Faith; ſo I ſee that my labour has not been in vain, but has already produced great Fruit. This bears up my Courage, and inſpires me with great ardour, to apply my ſelf to the compoſition of the following Books.

The End of the Firſt Book.

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Cite this text

The World Bewitched. [London], 1695. Hermetic Cloud, https://hermeticcloud.com/library/bekker-world-bewitched/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

Transcription

Text Creation Partnership, TCP A27337, released under CC0 1.0. Reproduction of original in Library of Congress. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.