Pandaemonium, or The Devil's Cloister

THE Faithful and Diligent SERVANT OF THE LORD, Bleſſed at the COMING OF HIS LORD.

As it was lately unfolded in a Funeral Diſcourſe On the Death of Mr. THOMAS CAWTON. AND Now on the earneſt deſire of the Hearers Publiſhed by H. Hurſt.

LONDON: Printed for Tho. Parkhurſt at the Bible and Three Crowns in Cheapſide near Mercers-Chappel, 1677.

To the Chriſtian Reader, and to thoſe who deſired the publiſhing of the enſuing Diſcourſe.

Chriſtian Reader,

IT would be an indecorum, as cuſtom now obtaineth, to ſend abroad a diſcourſe, without direction where it may ſeek its entertainment: whether this be to be imputed to the great unkindneſs of Readers, or to the unreaſonable multitude of Writers, it concerns me very little to enquire, and thee as little to know. To them I ſend it, who I hope intended honeſtly, when they deſired this plain diſcourſe might be publiſh'd; and though perhaps it might be weakneſs in me to let your deſires have this effect on me, yet it is no fault to wiſh it may, and to hope it will do thee good. It was a plain diſcourſe in my mouth, and it was needful it ſhould be ſo; and it is plain now in paper and Ink, becauſe I was deſir'd to publiſh what I preach'd: if it be ſomewhat more conciſe, it is not without reaſon (ſomewhat being proper enough to the Hearers, which might be leſs proper to Readers, who knew not thoſe circumſtances the Hearers were acquainted with). And you need quarrel the brevity of it no ſooner than you find you were at the end of it before you were willing. I am ſure I had an excellent pattern of fidelity and diligence in Gods Family, when I had his life in my eye, whoſe death was occaſion of this diſcourſe; I will not praeoccupate your Judgment, whether I have well commended the Duty to you, or encouraged you to the performance of it. I pray of you a ſerious and heedful Reading: and I pray to God that he would give you ſuch a heart as he requireth, ſuch a life of holy care to ſave your ſelves and others, that God may give you the bleſſedneſs of faithful Servants in life, at death, to eternity. That this may contribute to all theſe, prayeth,

Your Souls Friend, H. HƲRST.

April 20. 1677.

Luk. XII. Ver. 43.

Bleſſed is that Servant whom his Lord when he cometh ſhall find ſo doing.

I Think I need not give a Reaſon of my choice of this Text, when I have told you the occaſion of the words: If you will look into the Context, you will ſoon ſee how great agreement there is in it, to this mournful occaſion; and that there was ſufficient reaſon why I ſhould fix here, where the beſt encouragement of faithful Servants is laid before us, and an example of ſuch an one is to be treated by us. Nor ſhall I need other reaſon to perſwade you to attend to what ſhall be ſpoken.

Our bleſſed Lord, having exhorted his hearers to a readineſs and watchfulneſs, which becometh Servants whoſe Lord will certainly come, though they know not when, ver. 35, 36. And having encouraged them with the propoſal of bleſſedneſs, ver. 37, 38, in caſe they do attend diligently to this Duty, and perſevere in it unto his coming; and withall, propoſing it in ſo comprehenſive a manner, that it did not appear whether it were ſpoken to all equally, or to ſome more than unto others: Saint Peter, either out of deſire to know his Duty, or out of curioſity to know his Lords mind, doth (as in ſome other caſes he did) make the enquiry, ver. 42, whether the Parable were ſpoken unto all, or only to the Diſciples and Apoſtles, Lord, ſpeakeſt thou this unto us, or even unto all? unto which query, Chriſt gives ſuch an anſwer as doth more cloſely bind our Duty on us, and awakeneth all concerned in it, to ſee to it that they do their duty, be ready for their account, and wait for their bleſſedneſs; And the Lord ſaid, Who then is that faithful and wiſe Steward, &c? Chriſt ſeems to have anſwered with a check to his curioſity, but with a direction to his and our willingneſs to our Duty; as if Chriſt had plainly told him, I ſpeak to as many as hope to be bleſſed by their Lord when he cometh, excluding none who pretend to the relation of Servants to the Lord, or to the hoped reward; who ſo would be found faithful in his work, and bleſſed for it; who ſo is either Servant or Steward, to him I ſpeak; and according to the proportion of the Talents and Truſt, I do adviſe to diligence and fidelity in their employs, and aſſure of bleſſedneſs to their fidelity. Be then your condition what it will, whether higher or lower in your Lords Family, if you are in that condition faithful, and wiſe, and helpful to your fellow-Servants, and ſo continue to be till your Lord ſhall come, you are and ſhall be bleſſed.

For, Bleſſed is that Servant, whom his Lord when he cometh ſhall find ſo doing.

The words I ſhall, with your leave, briefly Paraphraſe: [Bleſſed], we ſo expreſs a good, comfortable, and deſirable ſtate: It is well with him that is bleſſed; and he is thus well, who is thus well doing, and found in it. [Is that Servant, whom, &c.] This noteth the univerſality of it, extending to all, and yet pointeth out the perſons, who are here put under the Character of bleſſedneſs; That Servant, though no more; That Steward or Ruler, if ſo much, is the perſon Chriſt ſpeaks of, who ſhall be bleſſed, when his Lord, who hath authority and right to require and direct our obedience, who hath right of calling us to account, and of diſtributing rewards; when Chriſt ſhall come, then they who ſerved him faithfully, ſhall be bleſſed, and in a good condition.

[When he cometh] which referreth both to the time when, and to the manner how he cometh; at what time ſoever, or in what manner ſoever our Lord ſhall come, all his faithful ſervants ſhall be bleſſed, for they are found [ſo doing]; which you muſt refer, partly to what was ſpoken more remotely in the Parable, and concerneth all according to the capacity in which they are, Servants in the Family; and partly to what was ſpoken in the foregoing verſe, where Stewards and Rulers in the Family, giving to the Family its portion of meat in ſeaſon, are deſcribed, and ſuppoſed to be found faithful and wiſe in this charge; and theſe are they who are ſo expreſly pronounced happy in their ſo doing. Briefly, this ſo doing, is doing the office of our places, and doing it according to the Rule thereof, wiſely, faithfully and diligently. The words thus opened, do lay in open view before us, 1. A Lord who will ſometime or other certainly come to ſee what his Servants are in their ſeveral places doing. 2. A bleſſedneſs or happy condition of ſome of thoſe Servants. 3. The Character of thoſe who ſhall be happy, which Character is made up of the particulars mentioned diſtinctly in ver. 42, and ſumm'd up in the Text in ſo doing. Hence then paſſing by other particulars, I commend to your attention this Doctrine.

Doct. That whenſoever, and however our Lord ſhall come, all his Servants, eſpecially his Stewards, who have been wiſe, faithful, and diligent in his family, giving to all their portion in ſeaſon, ſhall be found in a good and happy ſtate.

It is not certain when or how our Lord will come; but whenever it is, or however it may be, they are Servants and Stewards in happy ſtate who are found fit for, and faithful in the Lords Service.

His condition is and ſhall be good, who is a good ſervant to the Great and good God. The meaneſt, and moſt ordinary Servants in the family being faithful, are bleſſed according to their capacities; the Stewards who are above ordinary Servants in their charge, abilities, and account, are alſo above them in their bleſſedneſs, when they are found faithful to their Lord. It is a good, and a great imployment to be a Servant: It is a better and greater thing to be a Steward in Gods Family, the Church of Chriſt. It is the beſt temper to be wiſe and faithful in diſcharge of either, as our Lord ſhall appoint to us and require of us.

Now in handling this Doctrine, that I may ſpeak fully to it, I ſhall deſire you with me to conſider,

• 1. The time when our Lord cometh.
• 2. The manner in which he cometh.
• 3. The Scriptures do aſſure us his faithful Servants are happy.
• 4. Wherein their happineſs doth conſiſt.
• 5. Why appropriated to ſo doing, i. e. to giving the Portion to each, &c.
• 6. Why deferred until the coming of our Lord.

When theſe are diſpatched, the Doctrinal part will afford us profitable Application.

Now to the firſt thing propoſed, I anſwer:

^[1]1. That our Lord in his coming, doth not obſerve the ſame time towards all; he cometh ſooner to ſome, he ſtays longer to others; our experience and obſervation herein is an undeniable witneſs. Some Parents God hath taken away ſooner, and left in younger days both Widows and fatherleſs Children: Some Preachers have had the opportunities of Forty or Fifty years, when others have been called to their reſt at half that period. You know not how long God may continue you to yours, or them with you;^[2] you had not been now mourning under this loſs, if God had given to all his faithful Miniſters the ſame length of time for their work, to which ſome attended longer than others have lived. The years of labour to ſome exceeding by much the years of Life given to others. Thus 35 or 36 end the life, and of theſe, ſome 16 or 17 years end the Labours of this Servant of God; yet he dyed not the youngeſt Miniſter that ever yet dyed. But the unaccountable variety here bids me forbear to enquire farther into it.

2. That our Lords coming is according to his own determined purpoſe: Our times for life and ſervice are in Gods hand; they are reſerved with him, and he will come in his own time. Were our times in other hands, we might be unſeaſonably hurried too ſoon out of Life and Labour, by unkind hands of ill-willers; or detained too long by the unwillingneſs of our Friends to part with us. But our Lord hath appointed, and will keep his own ſet-time to come to us.

3. There can no meaſures be given beforehand, what time our Lord will take to come to us in. Nor may we expect any ſuch Rules from any by which to gueſs how long it will be ere our Lord will come to you, or me; Thouſands have within our time and obſervation (if we had heeded it) been ſummoned, when all about them have thought they might have continued much longer. Parents have loſt their Children, Wives have loſt their Husbands, and People have been deprived of their Paſtors on a ſudden, when no ſuch calamity was fear'd. Our Lord hath not made an hour to come ſure to any of us, or inveſted us with a Right to another ſucceeding moment. Our rule is, Work now, attend on the preſent buſineſs God lays before us, for our Lord comes at an hour we know not of, as Matth. 24.42, ſooner or later; expected, or unexpected; ſeaſonably to our comfort, or unſeaſonably to our Friends, Relations, and Churches grief; we cannot foretel. Sure we are, he cometh not to all at one age, nor to any in any time but his own; nor with certain fore-warnings of weeks, or days, or hours; he hath no where told us he will ſtay a day longer for the youngeſt of us: It is enough that he doth aſſure us, if we are faithful in our places, and ſerve him, we ſhall be bleſſed in ſo doing. And as the time is thus various, ſo in the ſecond place, His manner of coming is various; of which next.

^[3]2. Gen. There are five ſeveral ways wherein the Lord is pleas'd to come toward us.

1. He cometh in publick afflictions, and general calamities upon Kingdoms, or Nations, or People, among which many of his faithful ſervants dwell, and are with others oftentimes involved in their troubles and ſorrows: When the Lord did call (Pſal. 50) his Saints together, verſ. 3, he tells us a fire ſhall devour before him; and this is the effect when God ſhall come, and not keep ſilence. Of ſuch a coming Iſaiah ſpeaketh in theſe words, The Lord ſhall come out of his place to puniſh the inhabitants of the earth, Iſa. 26.21. The faithful Servants of God inhabiting the earth with others, may thus feel the caſtigatory indignation of their Father. And in his Prophetick lofty ſtrains, the ſame Prophet doth lively deſcribe this coming of the Lord, Chap. 13.5, 6, 7, 8, 9, 10, 11 verſes, Who is repreſented coming with the weapons of his indignation, verſ. 5, And the day of deſtruction cometh, verſ. 6, To lay the land deſolate, verſ. 9, which was indeed accompliſht in its time on Jeruſalem and the Jews after they had rejected Chriſt, and crucified him; yet then at this coming, thoſe that were faithful, were found in a good Condition; they were bleſſed who ſerved the Lord, and prepar'd for his coming; though this be not the coming chiefly meant in the Text, yet the Doctrine is ſound in this regard.

2. Sometime the Lord cometh in that manner, that particular families or perſons are found out by the rod and corrections. Lev. 20.5, God ſpeaks of cutting off a houſe or perſon. Deut. 29, 18, 19. God warneth perſons in a Family, and the Family too; now if ſuch do not take warning, but provoke him, he will in his own time come to correct or puniſh ſuch a perſon or family: of this manner of proceeding are we to underſtand that of 1 Sam. 2.30, 31, and cap. 3.13. When God doth thus viſit perſons, or families, he is properly enough ſaid to come againſt them, and in ſuch caſes ſtill it holdeth true, Thoſe ſervants of God who are faithful in their ſervice to God, are bleſſed, or in a good condition. So Eli was, though he ſmarted under the Rod; and David comforted himſelf in the proſpect hereof, 2 Sam. 23.5, though his houſe ſhould not grow; though ſevere corrections and rebukes ſhould cauſe the Beauty of his houſe to wither; yet God would give him the Covenant-ſalvation, it ſhould be well with him, in caſe of ſuch coming: though the Text leſs intend it, the Doctrine is both true and uſeful.

3. Sometime the Lord cometh to ſearch and try mens ſtate, and conſcience is awakened to make enquiry, and to diſcover them to themſelves. While God ſtands as at a diſtance, men are ſecure; but when he cometh by his Word and Spirit, and commands an admiſſion, he ſets up that light within the mans ſoul that diſcovers what he hath done, what he may expect, and what he farther muſt do. The word is ſharp as a two-edged ſword, and ſearcheth the reins, Heb. 4.12. And thus the ſecrets of mens hearts are diſcovered, when God cometh with his word, 1 Cor. 14.25, among men. When God heweth men by his prophets, and maketh his judgments as the light, Hoſ. 6.5, then he cometh into the heart and conſcience. Now certainly the Faithful and Diligent are in a good condition, when their hearts do not condemn them, when they know God will not condemn them. But oh the ſad condition of thoſe that dare not look themſelves in themſelves! that are ſelf-condemned, and afraid to know what God diſcovereth at ſuch coming! The Kings of Judah, who did not obey the Command of the Lord, could not endure the Prophets, or their word. But Joſiah who was faithful to God, can bear ſuch a ſearching word, 2 Chron. 34.19. & 27. ver. Who deſire to be faithful to God, they dare abide this coming; it doth diſcover their ſincerity, and declare them happy. In this caſe (though not directly intended by the Text) it holdeth true, All Gods faithful Servants and Stewards are found in a good and happy ſtate. But next, which is that coming intended chiefly in the words and Doctrine:

4. When Death is the Meſſenger God ſendeth to let us know he is coming to us, when he fetcheth us from amidst men, and cometh to take account of each of us; each man by man, thus viſited, is either more or leſs happy, as he is found more or leſs faithful and diligent at this coming of the Lord; this is that coming, of which by concurrent vote of our Interpreters the Text doth ſpeak, as alſo doth its Parallels, Matt. 24. ver. 42, 43. and Mark 13. ver. 34, 35, 36. of which I ſay the leſs, becauſe it paſſing with ſo general conſent, needs not much proof. But,

Fifthly and laſtly, The Lord cometh in his Glory and Majeſty to raiſe the dead, and to Judg all men. They who now do, ſhall not eternally ſleep in the duſt; God will come and call them out of their beds: The Lord Jeſus will deſcend with the voice of the Trump, and the dead ſhall hear and riſe, to the great, general and laſt judgment. Thus he cometh to judg the world (Pſal. 96.13, and 98.9,) with righteouſneſs, and the people with equity. Places that, ſpeaking of the Kingdom of the Meſſiah, do include this Royal procedure which ſhall conſummate his miniſterial Government. When he cometh (as Rev. 1.7,) in view of every eye, for every eye ſhall ſee him when he thus cometh; or as 'tis deſcribed, 1 Cor. 15.23, 24, 25, At this coming the Faithful diligent Servant is in good ſtate. Briefly then, Whether our Lord come ſooner or later to try the heart by his word, or families by his Rod, or Nations, as he did try the Jews by more publick calamities; In theſe caſes the moſt faithful of his Servants and Stewards are in the most ſafe and bleſſed ſtate; but when he cometh as the judg of all men to particular judgment, calling each man by death; and to the general judgment, calling all men before him; He, and he only is in a good and bleſſed ſtate, who is found to have been faithful and diligent in his Stewardſhip and Service within the Houſe and Family of God, giving to each what portion of meat is due to them. Which is

In the third place now to be proved by the more general Teſtimony of the Scriptures.^[4] Where we find all faithful and diligent Servants, and Stewards eſpecially, pronounced bleſſed and happy in their attendance to the work of doing good to all as they are able, and therein ſerving their Lord, and waiting for his coming. So Rev. 14.13, Bleſſed are the dead which dye in the Lord: Death is the greateſt, as well as laſt Enemy to our life; yet if that natural life be ſpent for the Lord, and we dye in him, we are bleſſed; for ſuch mens Works do follow them, and they reſt from their Labours. Now certainly leſſer troubles, and lighter afflictions cannot render him or her unhappy, whom Death found and left in a bleſſed ſtate; ſo that to work thoſe works which we would have to follow us, and to dye in the Lord, as they prove our Fidelity, ſo they do prove our Felicity, and at once prove us good Chriſtians, and in good ſtate. Again, Matth. 25.34, 35, Come ye bleſſed of my father, &c. Theſe are ſuch who fed, cloathed, harboured, viſited, and refreſhed thoſe in the Lords Family, though the leaſt of his Family, verſ. 40, which was as much a Duty to them who could do it, as it was uſeful to others for whom it was done: Now they are declared happy ones, who had thus, according to their opportunity Miniſtred unto others. And much more will they appear bleſſed, who have faithfully directed thirſty Souls to the Fountain of living Waters, hungry Souls to the Bread of Life, naked Souls to the white Robes, wandring Souls to the reſt of Souls. Again, Matth. 7.21, Not he that ſaith, Lord, Lord, but he that doth the Will of my heavenly Father, &c. not a fruitleſs profeſſion, but a faithful obedience; not an unactive complement, but a diligent fulfilling the Will of our Lord, is at laſt a bleſſing to us; he is in a good ſtate indeed, whoſe Lord doth reward his Service with an entrance into, and enjoyment of eternal life in Heaven. And nothing can alter it to him, who altereth not his courſe of Faithfulneſs and Diligence. Such an one is (Jam. 1.22,) Bleſſed in his deed: now who is bleſſed in doing his work, can never be in ill-ſtate whilſt he is doing it; and he is in better ſtate when the work done is rewarded: whoſe work is his happineſs, cannot but be happy, whilſt he attends his work; and this is the caſe of all diligent and ſincere obſervers of Gods Commandments,^[5] The keeping them is a great reward. Chriſtians conſider it, if glory, honour, immortality, and eternal life, can be a bleſſedneſs to us, we are aſſured of this, For every ſoul that doth good (as God requireth) whether Jew or Gentile, Rom. 2.13. There is a crown of righteouſneſs (2 Tim. 4.8. for St. Paul who had fought a good fight, &c. Yea, but if it were limited to his perſon, none could rejoyce herein with aſſurance for themſelves; or were it limited to his excellent qualifications, and unparallel'd diligence, few or none of us could argue our own right hereby; therefore it is added, not for me only, but for all that love his appearing. It is then unqueſtionable, that when the Lord ſhall come by Death and particular Judgment to any of us; and when he ſhall come in the general Judgment to us all, every faithful and diligent Servant ſhall be bleſſed. And the bleſſedneſs of that future ſtate, will as much make and keep every ſtate here in our way to it, good and happy, as gains of thouſands yearly will make and keep him rich who loſeth ſome farthings or pence now and then. Thus in general, the common and ordinary Servants find their diligence and fidelity to be their happineſs; Stewards and Miniſters of the grace of God find it much more their happineſs to have been faithful and diligent. So the Holy Ghoſt ſeems to ſpeak for encouragement to the Angel of the Church of Smyrna, Rev. 2.10. And 2 Cor. 4.1, Miniſters of the Goſpel are mentioned, who did handle the word of God faithfully, and commended themſelves to the conſciences of men, verſ. 2. Who did preach not themſelves, but Chriſt, verſ. 5. Who were troubled on every ſide, verſ. 8. Of theſe it is ſaid, that light and momentary afflictions work for them a far more exceeding and eternal weight of glory, verſ. 17, 18. The ſhare Miniſters ſhall have in anſwer to the diligence and faithfulneſs of their Labours, ſhall be greater than the ſhare of common or ordinary Chriſtians at the coming of him who is Lord to them all. When each Believer hath his Crown, and all their joys are full, then are thoſe Believers an acceſſion to the glory and joy of their faithful diligent Miniſters, who labour'd for their Converſion, and helped forward their final and eternal ſalvation, 1 Theſ. 2.19, 20. And once for all, that of Dan. 12.3, Who turn many to righteouſneſs, ſhall ſhine as the brightneſs of the firmament, &c. Each faithful Miniſter ſhall have his Aureola, golden Ornament added to his Crown: though all the faithful Servants of the Lord ſhall be as the ſtars, yet one ſtar differeth from another; the moſt bright and glorious will be thoſe who were on earth the ſtars that Chriſt held in his right hand, Rev. 2.1.

Theſe Scriptures, with others, which might be added, do confirm the bleſſed future ſtate of faithful and diligent Servants, and Stewards, who in the Lords family attend to their work, and ſerve the Lord by their affording what help they can to all; and in proportion to their truſt and fidelity, ſhall be their happineſs at Death and Judgment. And in the mean time, in what ever way of corrections or judgments the Lord may come to others, and to them while they are among others, and are liable to troubles; yet they ſhall be found bleſſed in publick troubles, bleſſed in private troubles, bleſſed under perſonal trials, at death more, in the reſurrection moſt bleſſed, happy, and in good ſtate in all theſe caſes.

Now wherein this bleſſedneſs conſiſteth, is the fourth propoſed head of our diſcourſe, to which your attention is now deſired, that you may be throughly affected with this undoubted truth, and be brought to a greater reſolution for fidelity and diligence according to your Talents, and may at laſt have a larger meaſure of this preſent, and that future bleſſedneſs, which I thus range before you.

^[6]1. The faithful and wiſe Servant of the Lord is bleſſed in the pardon of his ſins, and culpable blemiſhes, which intermix with his ſervices. He that will be ſo wiſe for, and faithful to his fellow Servants, as to perſwade, direct, encourage and help them to ſerve the Lord, cannot be ſuppos'd will not be wiſe for himſelf, or unfaithful to himſelf, or neglect to ſue out a Pardon for his known and unknown infirmities: The good man Nehemiah, cap. 13.22, ſought this pardoning Grace from the greatneſs of Gods mercy, when he reflected upon the great ſervices he had done for God and his Church. David, the man after Gods own heart, joins this ſuit for Pardon, to his requeſts for guiding in the ways of God, to which he was fully addicted, Pſal. 25.4, 5, 6. and in midſt of troubles he ſueth for the ſame mercy, Pſal. 25. ver. 15 16, 17, 18. When his feet were in the net, v. 15. when deſolate, v. 16. when troubles were enlarged into diſtreſſes, v. 17. Then he pray'd that God would forgive all his ſin. So the returning Church, Hoſ. 14. ver. 2, prays, and God promiſeth he will do it, ver. 4. And ſo Micah 7. ver. 18.19. Now this maketh any condition good and ſafe: The man whoſe tranſgreſſion is forgiven, Pſal. 32. ver. 1, is in every place and in every condition a ſafe and happy man. God who pitieth infirmities, pardoneth them where he finds ſincerity in his Servants. He that faithfully warns another, and calls on him to repent, and ſeek his Pardon; he that faithfully endeavours to engage others to do their Duty, and ſeek for mercy, is a man whom God hath affected, ſo as to enſure the bleſſedneſs for himſelf which he perſwades others to look after. Parents, Husbands, Wives, Friends and Miniſters, who heartily deſire and labour to get others into the ſervice of God, on terms and encouragements ſufficient to prevail with them, are indeed the perſons whom we muſt in charity believe are pardoned. I ſhould think he were pardoned who commended the Grace of his Prince, who perſwaded to all due Allegiance for future, and urged his fellow Subject to ſue for Pardon of what had been ill and undutifully done already. It is certain the faithful are forgiven and bleſſed therein, though perhaps they have not ſenſe of it, or we evidences to prove it of them. Now no condition can come on ſuch a man, to render him miſerable or in evil ſtate.

2. The bleſſedneſs of ſuch faithful and diligent ones does lie in that gracious acceptance which God doth afford to them for all their ſincere and willing obedience, though imperfect in it ſelf, unſucceſsful to others, and altogether unprofitable to God. It is a bleſſed thing to be accepted with God; this is Heaven upon Earth; this is Heaven after we leave Earth. The Lord rejecteth none that he hath fitted for, and who are faithful in his charge: This was a bleſſing that David intreated of the Lord, Pſal. 19.14, Let the meditations of my heart, and the words of my mouth be acceptable in thy ſight, &c. This gracious acceptance did in Davids troubles counter-balance the grieviouſneſs of his troubles, Pſal. 69. ver. 7, 8, with ver. 13. He could bear the reproach of enemies, when he knew his prayer ſhould be acceptable unto his God. No Courtier deſpis'd by Rebels is ſo happy in his Prince's Favour, and free acceſs to his Prince's Perſon, as ſuch diligent and faithful Servants are in their acceſs to, and acceptance with their God. You may gueſs at what I ſay by the reſentment Cain (of men one of the worſt) had of Gods refuſing to accept him, Gen. 4. ver. 5. It caſt him down, and fill'd him with trouble. No condition is uneaſy to a ſoul that enjoys Gods Favour; for it is better than life, Pſal. 63. ver. 3. and every condition is dark and doleful without his favour. What is Hell, but a place where hopeleſs Souls are under the inconceivable Tortures of an eternal rejection and ſeparation from God? What is Heaven but a glorious, free, full and eternal ſtate of nearneſs to God, and of favour with him? This acceptance is the great bleſſing God hath promiſed to ſuch as ſerve and love him, Iſa. 56.7. It is the ſum of all we obtain through Chriſt, in whom we are accepted with God, Eph. 1. ver. 6. Matt. 25. ver. 21, Well done good and faithful Servant, is enough to make us bleſſed now; enter thou into the joy of thy Maſter is fulneſs of the future bleſſedneſs. In every ſtate, and at the coming of the Lord, thus bleſſed is the good Servant.

3. This Bleſſedneſs of the faithful and good Servant, doth lie partly in the peace and tranquility of his mind, perſwaded that now ſin is pardoned and his duties are accepted: every condition ſhall at laſt give place to what is beſt, and all ſhall work together for good to him; though various troubles do toſs him, yet they (like rowling waves) carry the Ship toward the Harbour. It is well with him, becauſe he knoweth the knife which lanceth him, doth not make him a Sacrifice under avenging Juſtice. And though he is corrected, yet it is under the hand of a Father, he is not deſtroyed by the hand of an Executioner. He is ſatisfied that it is good for him that he hath been afflicted, Pſal. 119. ver. 67, 71, 75. When he ſuffers with others, he ſeeth he needed it; ſo all appears ſeaſonable, neceſſary and profitable to him, 1 Pet. 1.6, We are in heavineſs for a ſeaſon if need be, and for our profit, Heb. 12. ver. 10. It is bleſſed to be refined, and God doth by his coming intend this, Iſa. 48. ver. 10, That he may chuſe them before others. Now this conſidered, the faithful Servants of God do account their condition good, for that it is always tending to, and ſhall at laſt end in what is beſt for them: It is on the increaſe towards full happineſs.

4. The faithful and good Servants happineſs doth partly conſiſt in that ſupport which his Lord giveth to him under his burthens; while he ſubmits to the will of his Lord waits for him, and doth his Duty, he is ſupported by the preſence of his Lord: He ſinketh not, becauſe the Lord upholdeth him, Pſal. 94. ver. 17, 18. When Davids feet did well nigh ſlip, the Lords mercy held him up. It is an unutterable variety of helps that God affordeth to his faithful ones, they are very ſecret, unexpected, ſtrong and ſatisfactory, many times beyond the belief of ſtrangers, and the hope of thoſe who receive them, Iſa. 43.2, In midſt of Rivers and waters, in midſt of fire and flames; if God promiſe to be with us, we may account our condition good and ſafe; for his preſence ſhall ſave us from Rivers, that they do not overflow us, and from Fire, that it kindle not on us. Now thus ſafe and good is the condition of every faithful Servant of God, he is pardoned, accepted, bettered, and ſupported ſtill, The Angel of Gods preſence is with him, and ſaveth him, Iſa. 63. ver. 9. He is bleſſed whom God will ſave, whom God will ſupport. It is ſad to be left ſinking under our burthens; but to be ſupported under them, is next to a bleſſed freedom from them, or next to a life above them.

5. However, it may be death ſhall be the ſad conſequence of a faithful and diligent Servants ſufferings with others; yet he is in this caſe bleſſed too: For he might die in peace and joy; he doth at leaſt die in ſafety, and free from danger of future evils. It is poſſible a good Servant may die under fears, but he doth not die under danger of condemnation; Who walk in their integrity, enter into their Reſt, Iſa. 57. ver. 2. Though Death be an enemy, it is laſt to a child of God: Stewards and Servants though faithful and diligent, yet they muſt die; but after death there is no other enemy, all is then ſafe to them: they paſs by Death to the enjoyment of the love of their Lord, to be filled with that love which is inconceivable, and poſſeſs that love which is eternal; from which, Nothing can ever ſeparate them, Rom. 8. ver. 37, 38. thus death is theirs, 1 Cor. 3. ver. 22. Now that is a bleſſed ſtate indeed which is ſo full of ſafety: How do dying men acknowledg this! when Death brings no danger with it, we are happy indeed: This Balaam wiſh'd for, though he never attained it. The untruſty and ſlothful Servant is unhappy in his death, becauſe he dyeth under greateſt danger, he dyeth an evil and wicked Servant; the good Servant dyeth as ſafe as he can wiſh, and as happy as he can be made. Which will appear in the

Sixth thing, wherein the bleſſed ſtate of ſuch doth conſiſt: They paſs after death immediately into an inconceivable glory, where their ſouls purifi'd from all ſin, and made perfectly holy, enjoy a bleſſed, though not a full conſummated glory: they are in the joys of their maſter; they live in the ſight of their glorifi'd redeemer, triumph over ſin and temptation; aſſured of the future reſurrection of their bodies, without tediouſneſs of a delay wait for it; they poſſeſs their building of God, their houſe not made with hands, which is eternal in the heavens, 2 Cor. 5.1. They are before the throne, &c. Rev. 7.14. Thus bleſſed in life, in death, after death, are the faithful Servants of the Lord. And yet, this is not all, there is

A ſeventh thing, part of their bleſſedneſs, which, when their Lord cometh, they ſhall enjoy, that is the reſurrection of their bodies in a glorious conformity to the glorifi'd body of their redeemer. When the Lord of theſe Servants and Stewards we ſpeak of, ſhall come and awaken all out of their beds of duſt; His good Servants, whoſe bodies were ſown in diſhonour, ſhall receive their bodies raiſed in honour: thoſe bodies which were ſown mortal and weak, ſhall be raiſed immortal, and in ſtrength, fit to be the eternal habitation of immortal ſouls; and both ſoul and body united, ſhall ever live in a moſt delightful, regular and ſinleſs harmony and friendſhip. You that admire the unparallel'd beauties of mortal creatures, and judg That their happineſs, which is your envy or wiſh; withdraw your eye, and look to the Grave, whence the rareſt beauties are at laſt to riſe, whence the firmeſt ſtrength, the moſt deſirable activity, and the ſpiritfulleſt vigor. And then ſay whether you can think them leſs than bleſſed, who have their part in this Reſurrection, to allude to that of Saint John.

Nothing ſhall ever be able to hinder them from this, which though exceeding great, is yet followed with another part neceſſary to their happineſs; which is,

8thly, A publick, ſolemn and full declaration of their abſolution from the charge which men or Devils, in their accuſation of them, would load them with; nay, the charge wherewith the Law would burthen them, ſhall be fully and ſolemnly taken off: when they ſhall be juſtified before men and Angels, from all that from which they could not be juſtified by the Law of Moſes, Act. 13.38, which ſhall be when our Lord ſhall proceed in Judgment towards all, when according to the order of the Reſurrection, thoſe that are Chriſts, ſhall be firſt called, judged and abſolved; when according to the order of the Parable, Matt. 25.34, Thoſe ſhall be adjuged to glory firſt, who fed the hungry, cloathed the naked, took into their houſes thoſe that were ſtrangers, &c.

This I doubt not, you'l confeſs is a great happineſs indeed: well, when our Lord cometh, thus happy ſhall all his faithful and diligent Servants be, who in life laid out themſelves in labour for the Lord, who in death reſt from their labours, and whoſe labours follow them into Judgment, to be examined, pardoned and rewarded according to the riches of Grace.

9thly, Our Lord, when he cometh, will add another thing to their happineſs: They ſhall then with him, as aſſeſſors and approvers of his righteous proceeding with the reſt of the world, ſit Judges of the world; of this we are aſſured, Jude 14, The Lord cometh with (or in midſt of) ten thouſand of his Saints to Judg, &c. Of this the Apoſtle ſpeaks more clearly, 1 Cor. 6.2, The Saints ſhall judg the world: Nay, more, we ſhall judg Angels, ſaith the Apoſtle. This honour have all his Saints; and in this they are bleſſed: and this is enough to make every condition good to them, until the glorious coming of their Lord, until they are thus advanced: In a word, Chriſt ſeems to promiſe to his, who are more than the ordinary Servants in his Family, a more than ordinary degree of this Honour, Luk. 22. ver. 28, 29, 30. with Matt. 19.28. I will not enquire how far faithful Stewards and Miniſters are herein, next to the Apoſtles, concerned: It is well for them, their faithfulneſs to ſouls ſhall then be manifeſted and honoured.

10thly and laſtly, Chriſt our Lord, when he cometh in the Glory of his Father Judg of all, will, when the ſolemnity of Judgment is finiſhed, and the wicked world is caſt into Hell, thrown into the place of Torment, where their worm dieth not, where the fire is not quenched; Then Chriſt will take all his faithful ones, and paſs with them into the inconceivable and eternal Glory of his Kingdom, brought to the fulleſt degree of greatneſs and Majeſty that is foretold to us. When they ſhall ever be with the Lord, and behold his Glory; when they ſhall be like to him whom they ſee, and be filled with that Glory that ſhineth on them; when all the Saints of God, and none others, ſhall be amaſſed into one great and general aſſembly, and all orderly ranged before the throne of God, and the Lamb miniſtring in ſinleſs praiſes, love and adoration for ever.

Now certainly, could you and I lift up our eyes towards this illuſtrious aſſembly; could we view them there, we ſhould ever be ſatisfied, That diligence in, and faithfulneſs to the ſervice of our Lord, according to our capacity, now is, and will, at the coming of our Lord, appear to be as much our comfort and happineſs, as it is our Duty, and ought to be our care. Oh then, let us conſider, What it is to be acquitted from guilt: What to be approved and rewarded: What 'tis to be bettered by all providences: What to die in ſafety at laſt: Is not this to be bleſſed? Is not this to die the death of the righteous? Why Chriſtians, your faithfulneſs and diligence ſhall ſo be found, and ſo end, if you continue it.

Do we believe a glory ſucceeds our death, a reſurrection our burial, a publick abſolution our being judged? ſhall we ſit aſſeſſors, approvers, and witneſſes to the Great Judg, and paſs with him into glory everlaſting? And ſhall not our unwearied diligence and faithfulneſs exerciſed in his Service, prove we believe the truth, and expect this benefit hereof? I hope now you will be leſs moved with preſent difficulties, and more fixed for future diligence in ſerving the Lord, and doing good to his Family, expreſſed here by giving the Portion of meat in ſeaſon; in which appears the wiſdom and fidelity of Servants and Stewards, and to which bleſſedneſs is annexed and appropriated in the Text. The Reaſon whereof, is the fifth general head of diſcourſe, and which we ſhall now briefly touch upon.

^[7]1. Wiſdom and faithfulneſs in Servants and Stewards, are the beſt qualifications, and compriſe all that a Lord and Maſter requireth, or need require in them: for wiſdom makes them meet for ſuch a truſt, and faithfulneſs encourageth their Lord to truſt them. And both theſe appear in their obſerving what is ſit for each perſon and ſeaſon, and applying to both accordingly. So when Fathers know what is fit for Children, and Maſters know what is fit for Servants, and Miniſters for their people, and accordingly inſtruct, reprove, warn, encourage, or comfort them: Here is both the widom and fidelity requiſite to a good Servant; and the Lord, who intends in the Text to oblige us to all that good Servants and Stewards ſhould do, hath thus cloſely couched all our Duty in this comprehenſive phraſe. So the bleſſedneſs is appropriated, not to a ſingle Duty, but to the univerſal diligent diſcharge of all our Duty; which is ſummed up in this giving to each other our Portion of meat in ſeaſon.

2. Thus we are ſeaſonably minded of that great and neceſſary duty, which the laſt and worſt age of the world doth neglect; we are minded of giving mutual help and furtherance to each other in the way of Holineſs and Obedience. Our diſputing, quarrelling, cenſuring, and condemning age, is ready to turn one another out of the way, to diſpute each other out of the truth, and to quarrel each other for doing their duty, inſtead of helping each other to do it: But this little becomes Servants and Stewards in the ſame Family; this is no part of their wiſdom or fidelity; Chriſt knew we ſhould (unto his coming) need each others help, and hath therefore ſo commended it as our wiſdom and fidelity, and ſo encouraged the diſcharge of it by this large reward. Let us then have ſo much reaſon to ſee the excellency of the duty and temper, and ſo much Religion before God, and love to our ſelves, as to get this temper that we may do the duty, and receive the reward, and be at laſt bleſſed with thoſe we helpt towards Heaven.

3. This giving the portion of meat in ſeaſon: This charitable benificence, puts a great honour upon Religion, and commends it to others: And Chriſt doth therefore expect we ſhould thus adorn our Profeſſion; and he encourageth us to it, by ſuch a declaration of the bleſſedneſs of thoſe who attend this duty. A wiſe, faithful, and diligent Phyſitian credits his Profeſſion, and convinceth men, that it is very uſeful and profitable to mankind. A Chriſtian of ſuch a temper in Chriſtianity, and ſo exerciſing himſelf to do this comprehenſive good in his place, doth as much convince the world, that Chriſtianity is of all Profeſsions moſt uſeful to mankind, who are by it helped forward in the arduous and important affairs of eternity.

4. Thus we are awakened to greater watchfulneſs over our ſelves and others, and minded of obſerving, laying hold on, and improving opportunities; which, though we are ſo engaged not to let ſlip, yet we too too often let fall quite out of our own hands: and that becometh for ever impoſſible to us, which once might have been eaſily effected by us. Time is not eaſily redeemed, but opportunities are more difficultly recovered, and for moſt part once ſlipt, and for ever loſt: Well then, might ſuch Emphaſis be laid on this Duty of giving a portion in ſeaſon, that all might be awakened to heed what opportunities are in their hand. Oh conſider it, I beſeech you, Parents for your Children, Husbands for your Wives, Maſters for your Servants, elder ones for the younger, and Miniſters for their People; you cannot always live, they muſt dye, and neither can give or receive helps when death ſwallows up your opportunities. You'l never hear him catechiſing, preaching, praying, and exhorting, who now reſts in his grave; and you are not ſure you ſhall ever have ſuch another. How heedful ſhould we be then to receive our portion when offered, and to offer it to others while we may; and be ſo found prepared for the reward which is promiſed to theſe good Servants, but is reſerved until the coming of our Lord: The reaſon of which delay or adjourning of our happineſs is the ſixth General branch of our diſcourſe, and now cometh to be conſidered. And ſo,

^[8]1. The ſeaſons and manner of our Lords coming before Death and Judgment, are notable diſcoveries of the unhappineſs of ſinners, and therefore do by a neceſſary conſequence manifest the happineſs of the ſervants of God; Though light is always pleaſant, yet it was moſt pleaſant in Goſhen, when Egypt lay in darkneſs. Heaven is always deſirable, but when the miſery threatned involves the contemners of it, they will appear bleſſed indeed, who ſought it, and obtain'd it. The various coming of our Lord doth ſhew the world the evil ſtate in which the unbelieving and rebellious ſinners are found, and ſo cannot but ſhew the good ſtate in which the faithful are found to be at his coming.

2. There is ſomewhat of Royal prerogative in it: God will have his laſt coming to be the ſeaſon, becauſe it ſeems good to him that it ſhould be ſo. And this were reaſon enough, though there were no other; he hath reſerved times and ſeaſons in his own hand: and he who gives the reward freely, may (ſurely) chooſe the time wherein he will give it. That ever he will give, it is grace; that he will give it at laſt, is his pleaſure; of which none ever complain'd, when they received the bleſsing.

3. There is much of Decorum, and due order herein: it would not be ſo ſeaſonable at any other time; their Service is for the Lord their Maſter, and he is the fitteſt to view their Service, and to aſsign their recompence; they did not expect their happineſs before his coming, and yet they profeſſed they ſhould receive it at his coming; and now when times and ſeaſons ſuit their expectations and declared hopes, there appears a juſt order and harmony between times and things: Now the promiſe, and their hopes are conſonant to each other.

4. There is ſomewhat of that we call neceſſary in the caſe, their happineſs is reſerved to that time, becauſe it could not be ſooner. For,

1. All the greateſt good Gods Servants can receive before this coming of their Lord, is too little and mean to be their bleſſedneſs; beſides that, moſt of external advantages are the rewards of ſuch as ſhall never have better, and are given to hypocrites, Now 'tis neceſſary that faithful Servants ſhould ſtay till they may receive a better reward than hypocrites have.

2. It is neceſſary all their work be done, before they receive their full bleſſedneſs; now their work ends not till they dye, then their works follow them, and they are bleſſed. It is not more neceſſary a Labourer do his work, ere he receive his wages; or a Soldier conquer, ere he triumph; than that the faithful Servants of the Lord do all their work ere they are bleſſed and fully recompenced for it.

3. Full bleſſedneſs of Gods Servants must be in a place and ſtate where all (not one excepted) may meet, and be joynt-heirs of the ſame inheritance. Now this cannot be in any place or ſtate, but that to which (at the Lords coming) they ſhall be carried. Now we come into the world, live a few days, and in ſmall numbers together, and cannot live all together, nor long together; your tears witneſs it: but we muſt be all gathered together ere all tears ſhall be wiped from all faces, and this cannot be but where our Lord will be with us for ever, which will not, cannot be till his coming.

4. Ʋntil death be conquered, and we raiſed immortal, which cannot be till the last coming of our Lord, we are not able to bear that glory which muſt be our final and full bleſſedneſs: none can ſee God while they live, mortal fleſh is too weak for immortal Glory, this is too weighty a Crown for heads that muſt lye down in duſt: We muſt dye, that we may be raiſed immortal, and ſo be made capable of our final happineſs.

Ʋlt. laſtly, in a word, The eternal Preſence of God with us in the immediate fruits of it, is our objective happineſs, and neceſſary to our reward; and this cannot be hoped or enjoyed whilſt we are on this ſide eternity, and are meaſur'd by time: But when the laſt coming of our Lord ſhall determine the periods of time, and fix our eternity, which ſhall commence at the expiration of time: Then he will never more be abſent from us, or hide his preſence, or abate it to us. This being neceſſary to our happineſs, it is neceſſary we ſtay until his laſt coming; wherein you will, I hope, and wherein I pray that you may meet the faithful and diligent Servants of God, his Stewards; wherein I perſwade my ſelf you will meet this faithful ſervant of Chriſt, whom you now lament, but ſhall then ever rejoyce with him. Sirs, I believe you will ſcarce doubt the truth I have preached; I am ſure you cannot with reaſon contradict it: I hope you will not through ſlothful hearts loſe the propoſed bleſſedneſs which is laſt, that it may be beſt to you. I have now done with all the Doctrinal part, and think I have ſpoken to as much as needed to be handled in it: I proceed to the Uſes of the Point; which I ſhall confine to theſe two following:

^[9]1. Information: Hence we may learn, 1. That the care and buſineſs of Chriſtians is as their priviledg, very great: Happineſs in every condition and ſtate is an exceeding great priviledg; and to be faithful and diligent in the Lords Family, according to our Talents and Relations, is no light and eaſy care, or work; it requires much wiſdom, and much heedfulneſs. I wiſh we were more apprehenſive of both, that our endeavour to be faithful might ſomewhat anſwer our hopes to be happy; if you ſeparate them now, God will ſeparate you from them hereafter, when death ſhall cut you off from your opportunities, and Judgment ſhall cut you off from your hopes. Be holy, and ſerve your Lord, as ever you hope to be happy with your Lord.

2. Hence learn, The firſt part of a faithful Servants and Stewards work is the more troubleſome, the laſt part is moſt ſweet, and ſatisfactory; Sincerity and Diligence are ſweeteſt at laſt. The idle revelling Servant is moſt at eaſe when his Maſter is at fartheſt diſtance; but the diligent and faithful Servant doth moſt rejoyce when his work is neareſt an end, his Maſter neareſt coming, and his reward neareſt to his hand. All that is difficult, is at firſt ſomewhat harſh to our weakneſs; but when difficulties are well nigh conquered, it is greateſt quiet and ſatisfaction to the diligent hand, and willing mind. Religion grows ſweeteſt to us at laſt, if we are ſincere in it.

3. Hence learn, That beſt men, though they ſhall be fully bleſſed at laſt, yet that laſt ſhall not be but when the Lord pleaſeth. None have our times in their hands, to prolong them, or ſhorten them to their humors or paſſions: Good Chriſtians ſhould live too little, and ſerve God and the Church too little, if bad men might meaſure out the time of their ſervice: ſuch men would ſend them to their happineſs ſooner than would be convenient for thoſe that neeed them. And were our arrival in glory at the diſpoſal of our friends, and ſuch as love us, we ſhould be kept longer from it than we would. It is fit it ſhould, and 'tis beſt that it be in God our gracious Soveraign and Lords hand, to meaſure out the time of our Service, and to fix the time of our reward, which ſhall be when he cometh; and he will come when he pleaſeth, and never to the loſs of his faithful Servants.

4. Hence learn, To check the inordinate and exceſſive grief or impatience of Spirit under our loſſes, in the death of our Relations. A thouſand diſputing thoughts will ſtart up in your breaſt, which muſt not be allowed any debate: It is the Lord who might have come ſooner, though we ſhould poſſibly think he came too ſoon; cruſh ſuch like ſurmizes, look rather to the known piety, diligence, faithfulneſs and labours of your deceaſed Chriſtian Relations, and conſider to whom they lived Servants, to whom they are paſſed, with whom they now do, and ever ſhall live. Be followers of them, as they were of Chriſt; that in Gods time, i. e. the beſt and fitteſt time, you paſs to them, and be with your Lord and theirs, in fulneſs of rewards and joys.

^[10]But Secondly, By way of Exhortation. Since the faithful and diligent Servant ſhall be bleſſed at his Lords coming; be perſwaded, all, whether Hearers or Readers, eſpecially you who have ſuch examples, and who have a more peculiar concern in the occaſion of theſe lines; Be perſwaded to get ſuch a temper of ſoul, and lead ſuch a courſe of life, as may beſt become the Servants of ſuch a Lord who will come, and as may moſt comfort you when he cometh. I will not prolixly direct how you may thus do, nor farther move with argument; I will ſuppoſe you willing already, and deſirous to hear how you may be bleſſed in your temper, life and death.

1. Wiſdom is neceſſary; the verſe before my Text tells us as much, therefore you must get wiſdom from the Scriptures. Read, conſider and remember them, they are the rule our Lord hath left for direction of his whole Family: The entrance into theſe, giveth wiſdom, and this wiſdom will attemper both heart and life, that both may be holy, and the end happy.

2. Settle your reſolutions to do all the known will of your Lord: Let it be your motive why you do, and your warrant when you have done the things that are proper to your places and callings. An unreſolved man will never be throughly faithful or diligent: the full purpoſe of your heart muſt be to do all the good to all as you can; which is the will of him who is good to all, and whoſe tender mercies are over all his works.

3. Whatever advantage you have on men, whether it be advantage of Interest or Authority, uſe it all for God, and the good of their ſouls, who in likelihood will hearken to you, and be adviſed by you: Perhaps you may thus ſave ſome. Where you may forbid, let not ſin be committed, unforbidden: Where you may command let not good be omitted through want of your Command: uſe the Power God gives you to engage others to ſerve God. Abraham would command his Houſe to keep the Covenant of the Lord, ſo do you.

4. Watch over your ſelves, that you may watch over others; and ere you pretend faithfulneſs to others, and diligence and care to make them good, be ſure to be good your ſelves; none can believe you are in earneſt bent on the good of ſouls, if you neglect your own.

Firſt, Do the good which your places require, and then perſwade others to mind their Duty in their places. Maſters, Fathers, and Teachers will do more hurt by bad examples, than they can do good by beſt Counſels.

5. Look frequently to the future bleſſedneſs, under the conditions with which it is propoſed to you and others, in the Text, Context, and other places: a frequent view of that bleſſedneſs, will heighten your deſires and hopes: A frequent view of the conditions, will awaken your care, and provoke to diligence, leſt you ſhould come ſhort of your hopes, and be diſappointed of your beſt deſires. We are apt to forget our hopes, therefore look often to that bleſſedneſs; we are apt to indulge our eaſe and ſloth, therefore look well and often to the terms on which it muſt be expected. Though many weakneſſes are paſſed by and covered, yet wilful negligence and inſincerity will not be paſſed by; you muſt be faithful and ſincere, if you will be happy and bleſſed: This light is ſown for the upright; and the ſpirit in which is no guile, is, and ſhall be bleſſed, Pſal. 32.2.

6. Remember and imitate the beſt examples that fall under your obſervation. Beſide what are recorded in ſacred Scripture, (to which you muſt look) it will be helpful to you, if you will remember and imitate thoſe whoſe life and carriage was much in your eye. And let me tell you, in the Copy our late faithful Brother ſet you, there are remarkable for your imitation. A prudent care to manage ſoul-concerns; a conſtant unwearied diligence in Labours for their good; an undaunted reſolution for known duty to God and Man; a tender and meek ſpirit, gently dealing with the weak, yet willing enquirers after God; A ready and full-willing mind to miniſter on every occaſion to the edifying of thoſe he converſed with: An even and ſteddy practice of what he commended as excellent or urged, as neceſſary duty, an acquaintedneſs with the importance of duty and reward. A ſerious mindfulneſs of Death and Judgment, on which he diſcourſed frequently, and lively; dying to the World, but living to God, and ſtill valuing moſt what was ſo good, God would not, and men could not take from him: which appear'd in his deportment and frame of ſpirit, when loſs of dying Children, and uncertain riches, raiſed his eſteem and value of the Goſpel, and his and your hopes ſet before us in the Goſpel; a heart full of love, and thoughtfulneſs for your good; whence thoſe laſt deſires and requeſts in order to the promoting of your good, which I am informed he left you to conſider: Prize a Guide that will be faithful to your ſouls; keep the unity of the ſpirit into which you are called by the Goſpel; and ſeek God earneſtly for both. Now could we prevail with you who heard, and with others who read this diſcourſe, to endeavour for ſuch a frame of ſpirit, and to act according to it, I know there would be more faithfulneſs, diligence, and mutual hope among the Servants of the Lord, and his Family would be more beautiful in ſight of others, and more comforted and edified in their own ſouls. Read then, and read again, and be in your houſes (which ſhould be little Families, or Churches of God) in directing, and helping them to Heaven, what he deſired and labour'd to be amongſt you all; I do think he gave you the Copy of Faithfulneſs and Diligence, or I would not have thus ſet it before you; and I commend it to you as becomes both me and it, viz. It is the Copy of one who whilſt he was good, was ſtill a man; but though I could wiſh you would excel him, I will not flatter you with a hope you will do it; Oh that you would equal him, of whom allow me to ſay, He could do as much as moſt of beſt Men, Scholars, Chriſtians, Husbands, Fathers, Brethren, Miniſters; and his will was ever equal to his ability; the Service of his Lord was his life: though he lived not on it, he would not, he could not live without it; by a gracious Maſter ſitted for, ſucceeded in, carried through much work in a little time; and I believe now rewarded with a Crown of Life and Righteouſneſs, which he knew he did not merit, though he knew it ſhould be his wages.

In brief, he was ſuch an one as friends who knew him, deſire they may be; and now is ſuch as they hope they ſhall be; ſuch an one as ſome enemies already (as I am inform'd) have wiſht they might be, and others will once at laſt wiſh they had been. He had a worth known to himſelf, and others, but it did not puff him up. Should I ſay all I could, ſtrangers would think I exceed, Friends would know a better Orator might juſtifiably have ſpoken more. Yet once for all; If either Readers or Hearers carp at the Character I have given him, I have two things to ſay: Firſt it will be eaſier to quarrel at the praiſes, than to deſerve them: Next, I would defraud none of the Commendation due to them; nor do I prefer him above all; there are ſome (but too few) ſuperior in gifts and graces, I hope there are many his equals; I am ſure the moſt are lower by head and ſhoulders, who likelieſt to miſinterpret me, ſhall have a good wiſh for them, or rather a ſerious Prayer, teſtimony of a hearty love to their perſons, and unfeigned deſire of their own good, comfort and welfare; and of all theſe, to theirs, and the Church of God, in this, and after ages; for them I ſay, I will pray more days, fewer troubles, and that they may be in other things altogether ſuch as he was.

FINIS.

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only on particular Men, Women, and Children; but even on whole Towns, and Countries; many of which have been miſerably Afflicted, and ſome even totally deſtroyed by Tempeſts, Fires, Peſtilences, and other ſtrange Accidents, whereof no cauſe in Nature could appear. And this hath been Atteſted not by one or two private, or Ignorant Men, but Tranſmitted from one Generation to another as the Opinion of the moſt Authentick Hiſtorians, Phyſicians, and Divines, grounded on the beſt, and ſtricteſt Enquiries of ſuch who have taken Indefatigable pains to ſift and ſearch out the truth of what they have Related: Nor have we alone the Authority of ſuch, but the conſent of whole Courts of Judicature, and the moſt Learned Aſſemblies of States-Men, and Divines; who in all Ages by their Publick & Solemn Sanctions have declared their belief, & Deteſtation of ſuch Curſed Practices. Beſides the undeniable Teſtimony of the ſacred Scriptures, (before mentioned) to whoſe Unerring Suffrage we ought to ſubmit our belief; and not by our fidelity Contradict the Authority of the Almighty; and take upon us to be the Patrons and Champions of thoſe Helliſh Practiſes we ſeem to disbelieve.

By Charmers, in a ſtrict ſenſe, may be underſtood ſuch as by ſome ſpell, or form of Words employ their Familiar Spirits to bring at their call ſuch Creatures as they ſhall demand, rendering Venomous Creatures diſarmed of their Noxious Quality during their pleaſure; and the moſt Feroſe and Wild Brutes, to become Tractable, and Couchant. Such were they who could ſuſcitate, or call together great numbers of Snakes or Serpents, and cauſe them to go of their own accord into the Fire, which was incloſed within a Magical Circle of which Dr. Caſaubon, of Credulity and Incredulity, gives an account at large, page. 103. ſome have Charmed Flyes, and Graſhoppers, when the Fields have been Infeſted with them, and the fruits of the Earth in danger. And of this ſort of Operators the Pſalmiſt ſeems to ſpeak, Pſ. 58. v. 4. Which will not hearken to the voice of the Charmer, Charming never ſo wiſely. So Eccleſiaſtes ch. 10.11. v. ſurely the Serpent will bite without Enchantment, and the 8. of the Prophet Jerem. 17. v. I will ſend Serpents, Cockatrices amongſt you, which will not be Charmed, and they ſhall bite you, &c.

Southſayers, were ſuch, as by Inſpection into the Entrails of Beaſts, or the flying of Birds, were wont to prognoſticate of Weather, what Tempeſts, or other ſeaſons, were like to enſue, they gave their Opinions too with relation to other Contingencies, as Events of Battle, the fatality of Seaſons, or Attempts; This they foretold by ſome certain Omens, for which the Heathen Prieſts were wont to Inſpect the Bowels of their Sacrifices, according to that in the Poet.

— Conſulit Exta

Augur, & abſolvens, ſuperis effata recantat.

Theſe Weather-Gagers, were antiently applyed to, to ſecure Corn, Ground, Vineyards, and Cattle, as well as Towns, and Houſes from Storms and Tempeſts; mentioned by Seneca in his Fourth Book of Natural Queſtions. They were deputed to a certain Office, to obſerve, & give notice to the People when a Storm was coming; who upon ſuch warning haſtened to kill a Lamb, or a Chick, or ſome young thing or other; or if they had none of theſe to offer, they were to prick their Finger, and that blood was accepted and the Storm ceaſed or was prevented. This was indeed a ſtrange kind of Oblation, and one might well conclude with Seneca, that the Clouds have little Affinity with blood, or a Prickt Finger: but what will not the great Enemy of Souls do, if he can but abuſe and delude poor Men into a belief that by ſome outward means Tempeſts may be diverted, that they may have the leſs ſuſpicion of themſelves, and be leſs ſuſpected by others; whilſt in the mean time they are hereby enſnared into a Diabolical Idolatry.

By Sorcerers, ſuch may be underſtood, who (having Contracted a Familiarity, and entred into a Confederacy with the Devil, or ſome of his Infernal Spirits) conſult, and adviſe with their Helliſh Confederates about the affairs in which they are employed, and make their determinations according to the advice of their Familiars. Nay many Extraordinary things which ſeem to be done by the Sorcerer, are really done by the Spirit, ſo, that they ſeem to Exchange forms one with the other; the Daemon ſometimes appears in the ſhape and reſemblance of the Sorcerer, & at another time the Sorcerer ſhall haunt ye in ſemblance of the Daemon. Of this more will appear, when we come to particular Inſtances in the ſubſequent diſcourſe.

Magician is a name which imports the eſteem the Ancients had for ſuch as could perform feats above the reach and Conception of Ordinary men, whether by that which is called Natural Magick, or ſome ſtricter Familiarity with the Inhabitants of the lower world: they were by them eſteemed Wiſe-Men, for ſo the word Magi Signifies; and that is the name which the Turks give to their Conjurers, and ſuch as deal in thoſe forbidden Arts at this day. Such were thoſe whom the hardened Pharaoh called for, by their Magical Operations to perform things ſemblable, in ſome ſort, and like thoſe wrought by Holy Moſes, by a Divine Command and power, for the wicked King ſaw them turn Water into Blood, Rods into Serpents, and with Multitudes of Frogs to cover the face of the Earth. Nor is it Improbable that the evil Angels were permitted by an Extraordinary providence thus to exert and ſhew their power, by the hand of their evil Miniſters, in a Judicial way, for the hardening of that ſeared King: ſo that ſeeing the ſeeming miracles wrought by his Magicians, he might be the more confirmed in his obſtinacy againſt the Counſel of God by his Servant Moſes. For the ſacred Text aſſures us that he was raiſed up in an Extraordinary manner, to be to future Ages, an Example of the Righteous Judgment of God upon hardened, ſelf-deluded, and deluding Infidels. And ſome we read of are given up to ſtrong deluſions, that they might believe a Lie.

By a Witch, is Commonly underſtood a Femal Agent, or Patient, who is become in Covenant with the Devil; having in a literal ſenſe ſold her ſelf to work Wickedneſs, ſuch whoſe chief Negotiation tends to the ſpoiling their Neighbours perſons, or goods. They have Commonly certain Excreſcencies like Teats, or Nipples in private parts of their Bodies, which their Familiars often ſuck. Sometimes perſonally, and ſometimes in a Dream, or Trance they Revel with the evil Spirit in nightly Cabals and Conſults. Thoſe particularly intended here, are ſuch as are Commonly called Black Witches; there is beſides another ſort termed White Witches; Theſe by a Diabolical Complaiſance, or good-nature, are to uncharm and give eaſe to thoſe the other have afflicted: but ſometimes it ſo happens that one or other of the Witches dyes by force of the Counter-charm. Both theſe are condemned to death by the Divine Law Exod. 22.18. The Suaſion of ſuch hath been ſometimes ſought unto, and uſed to entice young Maids to unclean folly But Witches are themſelves Impoſed upon as well as they Impoſe on others; The Grand Impoſtor the Devil deceiveth, them, as they deceive thoſe that ſeek unto them: and the Cures which by theſe Imps are performed on the Bodies of their deluded Patients tend to the Tainting and Infection of the Soul. There are divers other General names for the Students of this Infernal Art, as Enchanters, Wizzards, Dreamers, Obſervers of times, of divers of which there will be Inſtances in the following Collection of Relations; But theſe being moſtly Included under the definitions herein ſpecified, being much of the ſame Import and Signification, it will be Superfluous to mention in this place; but the further Notion of thoſe Black Scholars will be better diſcerned, as we come to give Relation of their ſeveral ways, and Methods of their Operations, as they appear in the ſubſequent Chapters.

Having thus diſplayed the various degrees and kinds of thoſe Confederates with the Lower World, we ſhall now enter upon the proofs that the Heathen Prieſts of Old and the Idolatrous Papiſts of later date, have been, and are the Great promoters of this Infernal and accurſed defection from the Eternal Fountain of happineſs; and the great encouragers of Daemonolatry, as well as Idolatry (that is to ſay of Devil-Worſhip) which is the higheſt Homage he expects from his Infatuated Vaſſals, and on the Account of which he (principally) inſtructs them in the dark and deviliſh Myſteries of Hell-Craft and Faſcination.

It was alwaies the Cuſtom of the Nations to ſeek unto their Gods for Counſel, in the caſe of War, and other Extremities: and as the holy one Commanded his People to ſeek his face, and call upon his name, and expreſly in the firſt Table forbids the making any ſemblance or likeneſs of any Image, in Heaven, in Earth, or in the Waters under the Earth; thereby ſtrictly forbidding all manner of Idolatry: ſo the wicked Angel hath at all times been ſeducing and alienating the hearts of Men from their Obedience to the Righteous Command, by ſetting up falſe Gods. And as the Prophets and Holy Men of God ſpake as they were Inſpired by the Holy Ghoſt; So the Idol Prieſts and Pythoniſts delivered the Devils Oracles to the People: They were enquired of, and ſought unto, in relation to future events and Contingencies. Nay ſo far had theſe Infernal Prieſts Impoſed upon the Biggotted World, that their Daemons, or Familiars for their Deities were no better) obtained Divine Adoration, and wanted not their High-places, Groves, and Altars; ſo this Devil-Worſhip was Promoted under the Notion of Religion, and their Services abounded with the Oſtentatious Pomps of Deviliſh Rites and Ceremonies.

And as the offering of Bullocks, Lambs, Doves, and ſuch like were ordained by the Divine Command to be offered in the time of the Ceremonial Law, when the Prieſt entered into the Holy of Holies, and that not without Blood, as the Apoſtle of the Gentiles notes: So were the Altars of the Ethnic Idols ſteeped in Blood, and that not only of Beaſts; But they Reek't with Humane Gore: So we read that they cauſed their Children to paſs through the fire to that Canibal Moloch and often in the Hiſtory of theſe deluded Oriental Nations, we read they Sacrificed ſometimes a Youth, ſometimes a young Damſel, to pacify their Incenſed Deities. In the 18. Chapter of the 1. Book of Kings, in that mighty defeat of the Prieſts of Baal, when they contended with the Prophet of the Lord, in the 28. verſe they cut themſelves with Knives, and Lancers, after their manner, 'till the Blood Guſhed out upon them. By which it appears that it was Cuſtomary for thoſe Biggotted Wretches to Implore the aid of their deteſtable Mock-Deities. Nor can any one that reads the Modern Hiſtories of Witch-Craft and Sorceries, be Ignorant, that the Compacts and Confederacies of thoſe deluded ones are confirmed with their Blood, either by making their mark with it on certain Cov'nants drawn between them; or by permitting their Familiar to draw their Blood at thoſe Beſtial Teats (which for that purpoſe) the Succubus draws in the parts of their Bodies.

What were the Pythones, or Pythonici ſo much reſorted to of Old? But becauſe by the predictions they uttered by the Aſſiſtance of the Black Angel, they had got the eſtimation of Prophets, and Propheteſſes. This made King Saul in the 1. Sam. 28. Chap. 7. verſ. enquire for one that had a Familiar Spirit, or a Pythonem as the Latain tranſlation hath it: And this was it which cauſed the King of Moab thrice to ſend his princes and Servants to the Son of Behor; for they had in their hand the reward of Divination, Numb. 22. verſ. 7. So that if they had not believed him to have had ſuch a Familiar or Spirit, for what reaſon ſhould they carry that reward with them? Beſides they apprehended that he had the power of Bleſſing and Curſing, ver. 6. As the Biggotted Papiſts at this day Impute to their Pythonic Prieſt the Pope; tho it be the Command of our great High Prieſt to his Diſciples, that they bleſs, and Curſe not. It is farther Obſervable that Balak took Balaam to the High places of the Idol Baal, from one place to another, where they uſed to offer Sacrifices, and Expect the anſwer of their Diabolical Gods, by the mouth of the Prieſt, who uſed to Divine unto the People. They Imputed a great virtue and power to thoſe places where their lying Spirits uſed to Confer with them; therefore when the Prophet could not Curſe Iſrael from one of the High Places, the King takes him to another, and to a third, with a peradventure thou mayſt have a power to curſe them from thence: But the Prophet being Commanded by God, was compelled to declare to him, in chap. 23. ver. 23. Surely there is no Inchantment againſt Jacob, neither is there any Divination againſt Iſrael. It is evident to any one who hath read the Hiſtories and Claſſick Authors of former Ages that the great Apollyon, and Abaddon hath uttered his Oracles, Riddles and ſayings not only out of the Bodies, & part of the Bodies of Humane kind, (as he ſpake out of the Demoniac in the Goſpel; and Mornaeus de veritate Religionis, chap. 23. quotes it out of Diodorus, that Oracles were Edit a per Pudenda Puellae; and there were too your [〈 in non-Latin alphabet 〉] (i. e.) ventriloqui, or ſuch as were heard to have diſcourſe or words uttered and pronounced in their Bellies:) But this Spirit hath ſpoken ſometimes out of Trees, as in Dodonos Oak, out of Statues, as that of Memnoe, and many others, of which more will be ſaid hereafter; The Caves of the Earth, and Sometimes the open Air have reſounded with voices, ſentences, and noiſes of this Infernal Daemon, ſometimes aſſuming the Vehicle of one Shape, ſometimes of another; and at other times not at all expoſing himſelf in any viſible form. It is almoſt incredible how Antient Authors abound with Relations of this kind, how frequently they mention the feigned Gods, and Goddeſſes of the Field, of Woods, of Houſes, of Mountains, Rivers, Deſarts, & Springs, and ſuch like; offering themſelves to Men and People, at ſome times in one Shape, at other times in other forms; requiring Worſhip, Ceremonies, and Rites after divers manners and faſhions; now and then accoſting People with pleaſant and diverting Encounters and ſometimes affrighting them with furious Shapes, Geſtures, and Menaces. Of theſe Plato in his Epominede ſpeaks very largely, treating of the force and Powers of the defunct Heroes which the Latins named Lemures & Houſhold Gods, alſo Manes Ghoſts, and Genij, and Demons diverſly ſorting themſelves in the Air, Earth and divers Regions of the World, diſtinguiſhed by ſeveral offices, and affairs to which they ſometimes apropriated themſelves.

They had multitudes of other names conferred on them, as Fauns, Satyrs, Nymphs, Hamadriades, and a great Number of others. The Learned Antiquary Mr. Cambden in his Britannia, among the Antiquities of the Romans which he records to have been found in this Iſland, makes mention of Divers Altars to the Diis Manibus and other Loci Genij, &c. And the Apoſtle Paul mentioneth many Altars Erected by the Athenians to theſe kind of Deities, amongſt which he found one Inſcribed to the unknown God.

But thoſe to whom the Goſpel of truth hath been Preached have been taught to believe that there is but one only true God, and therefore may be well aſſured that theſe were evil Spirits, and Diabolical deluſions; and that paying Adoration to their Impious Shrines, or teaching others ſo to do, is a Doctrine of Devils. And that ſuch have been and are ſtill by many Barbarous Nations acknowledged is evidently confirmed by the univerſal agreement of all Hiſtories, Records, and times; and that they were manifeſtly ſeen, known, and familiarly diſcerned by the outward ſenſes; cannot by any Rational and Candid Reader be denyed, haveing been ſo fully proved by Teſtimonies both Divine and Moral.

In the next place we ſhall Compare the Idolatries of the Roman Church with thoſe of the Ancients, and prove by Natural Conſequence, that Idol Worſhip is a Confederacy with Devils, and a practice neceſſarily promoting that deteſtable ſin of Witch-craft.

'Tis very true that the Catholick Doctors (as they call themſelves) affirm that they do not teach Images to be Worſhipped; but certainly when we have enquired into the Doctrines, as well as practices of their Church we ſhall find that ſuch like Evaſions are but Jeſuitical Shams, and pious frauds with which they would wipe off the Odium of their groſs Superſtitions amongſt the Ignorant and Credulous. For their Jeſuites, and Fathers generally maintain that Images are to be honoured with the ſame Worſhip that is due to the Original, or Prototype: So that the Images of God, and of the Trinity (for ſuch they are not aſhamed to make, as will be ſeen by and by) and of our Lord Jeſus Chriſt muſt be adored with the higheſt Divine Worſhip that any Creature is Capable to pay: and if any have come ſhort herein, and have not preached up this exceſs of Devotion, the Conſtant practice of the Popiſh Church runs counter to their Doctrine. They ſet up Images every where in their Churches, and enjoin their People to Worſhip them, and the more they Cringe and Creep, the more devout Catholicks they are accounted.

And as their Predeceſſors the Prieſts of Baal, and the Gentile Idolaters proſtrated themſelves, and cryed, and Macerated their Bodies before their Idols; ſo the Popelings bow before their Idols, Pray unto them, ſmoke their Noſtrils with perfumes, and erect abundance of Wax-Lights about them, and in Loud Quires Chant the Praiſes of their Idol Saint, And when this Rotten God happens to fall into repair, and to be patcht and mended, happy is he that can get one of the Conſecrated Chips, & preſent it to ſome Biggotted Lady, or Nobleman to ſanctify their cloſets. And to convince the world that it is certainly the Image that they Worſhip & Adore, and not the Virtues, or Remembrance of the Original, they pay a great deal more Superſtitious homage to a Graven Image than to a painted one, though they repreſent the ſame Perſon; beſides the ſame Image, hath much more Reverence in one place than in another, as their Lady of Loretto, and St. James of Compoſtella, &c. To which you ſhall have them trot a hundred Leagues, or more, in Pilgrimage, when perhaps they have the Image of the ſame Saint altogether as decent, and as like at home in their own Pariſh Church. But all this can be ſuppoſed for no other but that they might keep cloſe to the Copy of the Heathen Idolaters, who though they had many Groves to Moloch, and Aſtoreth &c. Yet they had their Capital high places; where (in caſe the Petit Country Deities could not give them redreſs) they appealed as to a higher Court, and with vaſt preſents, and Chargeable Pilgrimages ſought to obtain an anſwer to their Petitions. So the Oracle of Apollo at Delphos had more veneration than any other of his Shrines, though many others were erected to him; But however it happen'd, other Climates did not ſo well ſuit with the Temper, or Conſtitution of that Deity; perhaps they might be too cold, or hot, the catering of the Scullion Prieſts, not ſo agreeable to his Pallate as the Delphick Ragouſts and entertainments: certain it was, the God was more ſullen, and ſeemed to be tongue-tyed in other places, or ſpoke in ſome Language which the Prieſt did not underſtand; whereas thoſe at Delphos ſoon reſolved the doubts, and anſwered the Petitions of their Suppliants.

At Nants and Tours, and ſome other places they erected a Monſtrous Image to our Lord which they call St. Saviours about 10. or 12. foot high, now this Saint, diſtinguiſhable from their Petty Saints by his large bulk and ſtature, is Worſhipped by them for the preſervation of Corn, and of their Vines, from Cold, Froſt, and Tempeſt, for curing their Horſes of the Staggers, keeping Sheep from the Rot, Bees from dying, and for defending their Lambs from Wolves. Therefore on his Feſtival where theſe great Images are erected, you may ſee an Infinite Number of Pilgrims of all Ages, and Conditions, bringing their Gifts to thoſe Statues. Some bring one thing, ſome another, according to their Qualities, or Capacities; for the Idol or rather the Prieſt, are not ſo ſqueamiſh but any thing will go down with them for Advantage, and their Temples (like Parſonage Barns) will entertain any ſort of Grain. There you might ſee vaſt Quantities of Wool, Corn, Thred, Butter, Bacon, Hony, Sucking Piggs, Grapes; all brought Mony, or ſome other good thing as valuable, and none came without wax Tapers, to burn all the while that Maſſes were ſaying at the Altar: So that beſides Cheſts full of the fore-recited materials, Tables Loaden with great pieces of meat, and a Number of all ſorts of Proviſions: there have been gathered up, in five hours time, of ſhort ends of Candles, full threeſcore and ten pounds of wax, by the Light of which you may certainly ſee the dreadful Idolatry of the Romiſh Church. De la Mot, Sermon at the Savoy, 1675. page. 68.

It was, and is the Doctrine, and ought to be the belief of every true Son of the Church of England, that the Church of Rome is an Idolatrous Church; ſee 35. Article of the Church of England; and then ſee the 2d part of the Homily for Whitſuntide, pa. 213. where you have theſe words.

That the Church of Rome as it is preſently, and hath been for the ſpace of nine hundred years and odd, is ſo far wide from the nature of the true Church, that nothing can be more, and in Peril of Idolatry, pa. 69. That it is an Idolatrous Church, not only an Harlot (as the Scripture calls her) but alſo a ſoul, filthy, old wither'd Harlot, and the mother of Whoredom, guilty of the ſame Idolatry, and worſe, then was amongſt Ethnicks and Heathen, pa. 71. pa. 54. with abundance more to the ſame purpoſe. My Lord Chief Juſtice Pemberton affirms in the Tryal of Plunket, pa. 200. That Popery is a Religion ten times worſe than all the Heatheniſh Superſtitions. But further to prove that Popiſh Idolatry is but Ethnick Idolatry new dipt, ſee again what the Church of England ſaith of it in Tom. 2. of her Homilies, pa. 46.

And for that Idolatry ſtandeth chiefly in the mind, it ſhall in this part firſt be proved that our Image-maintainers have had, and have the ſame Opinions and Judgments of Saints, whoſe Images they have made and Worſhipped, as the Gentiles Idolaters had of their Gods, and afterwards ſhall be declared, that our Image maintainers and Worſhippers, have uſed, and uſe the ſame outward Rites of honouring and worſhipping their Images, as the Gentiles did uſe before their Idols; and therefore that they Commit Idolatry as well Inwardly and Outwardly as did the wicked Gentiles Idolaters.

And concerning the firſt part of the Idolatrous Opinions of our Image-maintainers. What I pray you be ſuch Saints with us to whom we attribute the defence of certain Countries, ſpoiling God of his due honour herein, but Dii Tutelares of the Gentiles Idolaters, ſuch as were Belus to the Babylonians and Aſſyrians, Oſiris and Iſis to the Egyptians, Vulcane to the Lemnians, and to ſuch other? What be ſuch Saints to whom the ſafe guard of certain Cities are appointed, but Dij Preſides with the Gentiles Idolaters: ſuch as were at Delphos, Appollo; at Athens, Minerva; at Carthage, Juno; at Rome Quirinus, &c. What be ſuch Saints to whom, contrary to the uſe of the primitive Church, Temples, and Churches be builded, and Altars erected but Dij Patroni, of the Gentiles Idolaters: ſuch as were in the Capitol, Jupiter; in Paphos Temple, Venus; in Epheſus Temple Diana; and ſuch like. Alaſs we ſeem in our thus thinking and doing to have learn'd our Religion not out of Gods Word, but out of the Pagan Poets, who ſay, Exceſſere omnes adytis, Ariſque relictis, Dij quibus Imperium hoc Steterat, &c. That is to ſay, all the Gods, by whoſe defence this Empire ſtood, are gone out of the Temples, & have forſaken their Altars. And where one Saint hath Images in divers places, the ſame Saint hath divers names thereof, moſt like to the Gentiles. When you hear of our Lady of Walſingham, our Lady of Ipſwich, our Lady of Wilſdon and ſuch other: What is it but an Imitation of the Gentiles Idolaters, Diana Agrotera, Diana Coriphea, Diana Epheſia, &c. Venus Cypria, Venus Paphia, Venus Guidia. Wherein is evidently meant, that the Saint for the Image ſake, ſhould in thoſe places, yea, in the Images themſelves have a dwelling; which is the ground of their Idolatry; for where no Images be, they have no ſuch means. Terentius Varro, ſheweth that there were three hundred Jupiters in his time, there, were no fewer Veneres, and Dianae, we had no fewer Chriſtophers, Ladies, Mary Magdalens, and other Saints. Oenomaus, and Heſiodus ſhew, that in their time there were thirty thouſand Gods. I think we had no fewer Saints, to whom we gave the honour due to God. And they have not only ſpoiled the true living God of his due honour in Temples, Countries, Cities, and Lands, by ſuch devices, and Inventions, as the Gentiles Idolaters have done before them: But the Sea & waters, have as well ſpecial Saints with them as they had Gods with the Gentiles, Neptune, Triton, Nereus, Caſtor and Pollux, Venus, and ſuch other. In whoſe places be come St. Chriſtopher, Saint Clement, and divers others; eſpecially our Lady, to whom Ship-Men ſing, Ave Maris Stella. Neither hath the fire ſcaped their Idolatrous Inventions; for inſtead of Vulcane & V[•]ſta, the Gentiles Gods of the Fire, our Men have placed Saint Agatha, and make letters on her day to quench Fire with. Every Artificer, and Profeſſion hath his ſpecial Saint, as a peculiar God: As for Example, Scholars have Saint Nicholas, and Saint Gregory; Painters St. Luke; neither lack Souldiers their Mars, nor Lovers their Venus, amongſt Chriſtians. All diſeaſes have their ſpecial Saints, as Gods the Curers of them. The Pox, St. Roche; The falling evil St. Cornelis; The Toothake, St. Apollin, &c. Neither do Beaſts and Cattle lack their Gods with us, for Saint Loy is the Horſe-leech, and St. Anthony the Swine-herd, &c. Where is Gods Providence, and due Honour in the mean ſeaſon? who ſaith the Heavens be mine, and the Earth is mine, &c. But we have left him neither Heaven, nor Earth, nor Water, nor Country, nor City, nor Peace, nor War, to Rule and Govern, neither Men nor Beaſts, for their diſeaſes to cure: That a godly man might juſtly for zealous Indignation cry out, O Heaven! O Earth! and Seas! what madneſs and wickedneſs againſt God are Men fallen into? What diſhonour do the Creatures to their Creator and maker? And if we remember God ſometimes, yet becauſe we doubt of his Ability, or will to help, we join to him another helper, as if he were a Noun Adjective, uſing theſe ſayings; ſuch as learn, God and St. Nicholas be my ſpeed, ſuch as neeſe, God help and St. John: to the Horſe God and St. Loy ſave thee; thus are we become like Horſes and Mules, which have no underſtanding. For is there not one God only, who by his Power and Wiſdom made all things, and by his Providence governeth the ſame, and by his Goodneſs maintaineth and ſaveth them? Be not all things of him, by him, and through him? Why doſt thou turn from the Creator to the Creature? This is the manner of the Gentiles Idolaters: But thou art a Chriſtian; and therefore by Chriſt alone haſt acceſs to God the Father & help of him only. Theſe things are not written to any reproach of the Saints themſelves, who were the true Servants of God, & did give all Honour to him, taking none unto themſelves, and are Bleſſed Souls with God: But againſt our fooliſhneſs and wickedneſs, making of the true Servants of God, falſe Gods, by attributing to them the Power, and Honour which is due to God only.

And, pa. 48. It is further added, If anſwer be made, that they make Saints but Interceſſors to God, and means for ſuch things as they would obtain of God: That is even after the Gentiles Idolatrous uſage, to make them of Saints, Gods, called Dii Medioximi, to be mean Interceſſours, and helpers to God, &c. The homily calls it a Lewd diſtinction of [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]; For it is evident that the Saints of God cannot abide that as much as any outward Worſhipping be done, or exhibited to them; and to attribute ſuch deſire of Divine Honour to Saints, is to blot them with a moſt Odious and Deviliſh Ignominy and Villany; and indeed, of Saints, to make them Satans, and very Devils, whoſe property is, to challenge to themſelves the Honour which is due to God only, ſee pa. 50.

And, pa. 54 he proceeds, but in many points they have far exceeded in all wickedneſs, fooliſhneſs, and madneſs particularly in this, they paſs the folly, and wickedneſs of the Gentiles; that they Honour and Worſhip the Reliques & Bones of Saints; which proves that they be Mortal Men, and Dead, and therefore no Gods to be Worſhiped: which the Gentiles would never confeſs of their Gods for very Shame. And after a great many ridiculous practices of theirs, in reference to the Reliques are reckon'd up, the Homily concludes that they are, not only more wicked than the Gentiles Idolaters, but alſo no wiſer than Horſes, Aſſes, and Mules, which have no underſtanding.

Great pitty it is that ſo uſeful, and pious a detection of the Idolatries of the Roman Church, ſhould be neglected to be read in ſuch a time, when they have the Impudence to face us down with their bold and falſe denyals of their Ethnick Doctrines, and practiſes. Hereby we ſee what Opinion the Reformed Church of England hath of their deteſtable Polytheiſm, or making a plurality of Gods; In this they act exactly as the Holy Scriptures ſpeak of the workings of Antichriſt, with all deceiveableneſs of unrighteouſneſs: and teach up the very Doctrines of Devils.

That the Original of this Saint and Angel Worſhip was from the Heathen, is plain from Nicephorus, a very Credible Author, in his Church Hiſtory, book the 15. cap. 28. Where he informs us that one Peter Gnapheus, an Heretical Biſhop of Antioch, in the fifth Century (which was before the year 500) was the firſt that Inſtituted the Worſhip of the Virgin Mary, and that her name ſhould be called upon in the publick Prayers of the Church; which is likewiſe teſtifyed by the Hiſtorians of Magdeburg, cent. 5. chap. 10. and this may fairly be reckoned as the firſt publick entrance and eſtabliſhment of Saint-Worſhip in General; ſince 'tis probable the Bleſſed Mary obtained the Honour (or rather Diſhonour) of their Miſdirected Devotions, as ſoon as any other meaner Saint: yet true it is that ſome private men, Tranſported with blind zeal, and a little Tinctured with Platoes Notions, did before begin to hanker after ſome ſuch thing, and ſome of the Fathers, now & then, ſeemed to give too much encouragement thereto, by unwary Panegyricks; and flaſhes of Rhetorick on departed Martyrs; amongſt the reſt St. Jerom was much addicted thereunto, and for the ſame juſtly oppoſed by Vigilantius, in a Treatiſe wrote on that very occaſion.

The Worſhiping of Angels had no better ground, for that practiſe was anciently Introduced by certain Hereticks, thence called Angelici, as St. Auguſtin witneſſeth, Ad Quod vult Deum, cap. 39. and indeed theſe ſeem to have infeſted the Church in the Apoſtles days, occaſioning that Caution of St. Paul, Coloſs. 2.19. Let no Man beguile you in a voluntary humility, and Worſhiping of Angels, not holding the head, &c. Which the Greek Scholiaſt, pa. 697. thus interprets. There were (ſays he) divers, that under pretence of modeſty, forbad them to go to Chriſt by themſelves, but that the favour of Angels muſt be Intreated to Introduce us to God, So Theodoret on the ſame text, p. 766. Uſeing pretence of Humility, they gave Counſel to pray to Angels; ſaying, we could neither ſee, nor comprehend, nor come to God; and therefore muſt Conciliate his favour by Mediation of Angels.

It is evident this Saint and Angel Worſhip is a piece of revived Paganiſme. For the Gentiles beſides their Dii Superi, which they owned to be Gods by Nature, had their Daemons, and their Hero's the Spirits of brave Men departed, whom they Worſhipt (juſt as our Papiſts do,) not ſimply and abſolutely, but as Interceſſours for them to the Superiour Deities. Hence Tully in his book de Legibus, Deos, &c. Let the Gods be Worſhiped, as well thoſe of the upper houſe, who were always counted Celeſtial, as thoſe whom their own Merits have called into Heav'n. And again he ſays, Deorum manium jura ſancta ſunto, hos letho datos, Divos habento; Let the rights of the Ghoſt-Gods be kept inviolable, and let them after death be Worſhiped as ſecond-rate Deities, by which is evident how exactly our Catholick Romans have renewed the Idolatrous Laws of their Heathen Anceſtours. The Gentiles Attributed the ſame offices to their Demons, which our Papiſts expect from their Saints; to be Mediators, Factors, or Agents for them, ſo Plato in Synopſi. All intercourſe between Gods, and Men is performed by Demons; they are the Carriers of Mens Prayers to the Gods, and they bring back rewards of Devotion to mortals, ſo Apuleius in his Demon Son. Cuncta Coeleſtium voluntate, Numine, & Authoritate fiunt, ſed Demonum Obſequio, operì & Miniſterio. All things (ſays he) are done by the Will, Power, and Authority of the Celeſtial Gods, but by the means diſpatch, and Miniſtration of Demons. By which they did not aſcribe an abſolute, but only an Interceſſive Power to them.

It is certain that the Papiſt can no farther prove their ſetting up, and Worſhiping of Images to be Lawful, and not of Heatheniſh Original; then the Iſraelites could the ſetting up their Calves at Dan and Bethel, or Solomon and the ſucceeding Kings Juſtify their ſetting up the Altars of Baal, and Moloch, and the reſt of their Abominations, which are reckoned amongſt the higheſt provocations againſt the Almighty, who always by his Prophets warned them againſt that deteſtable and crying ſin, & denounced the Wrath of God againſt them; which ever follow'd them with ſevere Judgments for thoſe horrid Impieties, in Pſal. 106.35, to 43, There the Idols of the Heathen are called Devils, to which they Sacrificed Innocent Blood, ſo that 'tis ſaid in, verſ. 40. The wrath of the Lord was kindled againſt his People, inſomuch that he abhorred his own Inheritance.

One of the firſt Images that ever we read of, that was ſet up purpoſly to be Worſhiped, was that conſecrated to Belus the Succeſſor of Ninus amongſt the Aſſyrians who were Paynimas; and Euſebius teſtifieth in his, Eccl. Hiſt. l. 7. cap. 17. Or in the Greek 18. The Men of old out of a Heatheniſh Cuſtom were wont after that manner to honour thoſe they called Hero's or Saviours. And in the year of our Redemption 606. Boniface the fourth Pope of Rome cauſed a Heathen Temple called Pantheon, becauſe built to the honour of all the Gods, to be dedicated to the Virgin Mary, and all Saints: and likewiſe Inſtituted that Feſtival called all Saints day, wherein the Pope himſelf muſt read ſervice.

Diverſe alſo of the Images which the Pagans had Worſhipped, were dipt into the name of Saints, and under that notion are ſtill Worſhipped. Upon the whole then here is a bare Exchange of Pagan Gods, for Popiſh Idols, and Heatheniſh Heroes, for modern Saints. So that it may be ſaid of them, they have Changed their Gods, but not their Religion. But they are ſtill ſtocks, and ſtones, and the work of mens hands, by what names or Titles ſoever they Dignify and Diſtinguiſh them, & are guilty of as much, yea much more Idolatry and Blaſphemy than their Predeceſſors the Heathen Romans, for they knew not the Evangelical Rule, and could not be reckoned ſuch willful, obſtinate, & incorrigible oppoſers of the Divine Command. So that what Lamech ſaid to his two wives, may with ſome Alteration be applyed in this caſe. If the Pagan be avenged ſeven fold ſurely the Papiſt ſeventy and ſeven fold.

They pay the ſame Adoration to their Images, as they do to God the Father, for him they repreſent by (ſometimes) the Image of an old man with a Globe in his hand, and a reverend beard. Sometimes they figure the Trinity as the Heathen Poets did Cerberus, by an Image with three heads, and faces, &c. With a Solemn pace they paſs before them, and fall down to the ground on their marrow bones, they go Pilgrimage to them, preſent them Lamps, and Candles, and offer up Incenſe, and Gold: whilſt ſome pretending ſtrange Miracles and lying Wonders, hang up Crutches, Chains, Legs, Arms, and whole men of War at their Shrines; as if by them they had been delivered from Lameneſs, Sickneſs, Captivity, or Ship-wrack, ſome of theſe they pretend have more vertue, and holineſs in them, than others: ſuch a one (ſay they) was ſent from Heaven, like the Palladium, or Diana of the Epheſians; another was brought by Angels, a Third came it ſelf from Eaſt to Weſt, as Dame fortune fled to Rome. With abundance of ſuch Fopperies, wherein they not only act over all the Fictions, and Fables of the Heatheniſh Poets, but vaſtly tranſcend them. They Invocate their Images as Gods, beſtowing Divine Attributes upon them; taking them to be at the ſame time in all parts of the world, giving Audience both in this and the Lower Hemiſphere, at millions of diſtant places, at once, as well as their privy Chambers, as Loretto, Compoſtella, Canterbury, &c. They Solicit them for pardon of ſin, and Conferring the graces of the Spirit, and to bring them into a State of Glory after this Life. For all which they apply themſelves to Saints, and Angels, as well as to God the Father; which is plain by the words of their Prayers, in their ſeveral Offices,

By all which it evidently appears, that theſe Bigotted wretches ſeek unto Devils, inſtead of God, for the Saints, cannot, dare not hear them; And they Worſhip they know not what; nor can it be doubted that they who ſeek to the Devil in forbidden Images and Idols, will be ready to entertain him in a ſtricter Confederacy, and that Religion that teaches them to ſenſe and ſmoak his Statues, and Altars, will Embolden, if not lead them into nearer familiarities and Acquaintance. Therefore I hope the Reader will Pardon me that I have been thus long expoſing their Damnable Idolatry; it being from thence, as the fountain that all other their Deluſions, & wicked practiſes naturally flow. And thoſe whom the Devil can draw away to the Worſhip of falſe Gods, he may eaſily Impoſe upon to ſet up a Shrine to his Infernal Deity, and enter into all the Myſteries of thoſe Black and Diabolical Arts and Confederacies, which are the ſubject of the enſuing Narrations. Some of which will give an account of the Proficiency of Divers Popes, and Fathers in that Helliſh Science of Sorcery Necromancy, and Witchcraft.

CHAP. IV.

Conſiderations, and Arguments Proving the being of Witchcraft, and Witches, with a Refutation of the Incredulity of ſome who deny the being of ſuch.

IN an Age Productive of Prodigies and Wonders, it doth not ſeem to be the leaſt to men of ſound Judgment, and accurate Scrutiny; That a ſort of Witty and (otherwiſe) Ingenious, Perſons ſhould openly, and with great zeal profeſs a disbeleif of the Exiſtence of Daemons, and Witches: As if thereby they intended to declare, that the beſt and moſt Authentick Hiſtorians of former times, the moſt Learned and ſtrict Divines; yea, the unerring Wiſdom of God himſelf, had all conſpired to impoſe upon them a belief of things purely fabulous, and mere Chimerical Fantoms. Thus whilſt they aſſume to themſelves an arrogant Confidence to deny the Divine Verity, and the Power of the Omnipotent; Arraigning the Equity of the Preceding Ages, the Juſtice of the moſt Solemn Judicatories, and that of all Times, and Nations; and deride the wiſdom of the moſt learned Councils, which hath ſtill run counter to their fancies. Themſelves ſeem to be a proof of what they deny; and are perfect demonſtrations of the power of Faſcination, and a prevailing Daemon.

For 'tis hardly to be ſuppoſed, that any thing leſs ſhould render men Impenetrable to the moſt convincing reaſons, and repeated proofs of that which they contend againſt: Notwithſtanding all which, they oppoſe their ſimple Ipſe dixit, againſt the moſt unqueſtionable Teſtimonies, of perſons of the greateſt Integrity and Generoſity, amongſt whom they converſe, perſons of that caution and candour, that any diſintereſted and ingenuous man could not poſſibly imagin to have any deſign to impoſe upon others, what themſelves had not with the greateſt inveſtigation of circumſtances, been convinced to be beyond a poſſibility of Doubting.

Yet ſuch was the bold confidence of ſome of theſe Witch Advocates that they durſt Effront that Relation of the Daemon of Tedworth, publiſhed by the Ingenious Mr. Glanvil, and Atteſted by Mr. Mompeſſon, a Gentleman, and a Divine, who (to all that knew them) were never over fond of crediting ſtories of that kind; Yet (I ſay) had ſome of this ſort of men the impudence to declare to the World that that whole Relation was but a Figment, or Forgery, and that Mr. Mompeſſon, and Mr. Glanvill had retracted, whatever they had publiſhed touching that Tranſaction. This notorious falſity they had the misfortune to diſperſe, when Mr. Glanvils ſheets were ſcarce dry from the Preſs, and the noiſe of the drum hardly out of the Ears of the Neigbourhood at Todworth.

So that we ſee in the ſecond Edition of Saduceiſmus triumphatus, both Mr. Glanvil, and Mr. Mompeſſon, again renew, and confirm the Truth of their former Teſtimony, thereby giving the world a juſt Occaſion to deteſt the baſe Artifices of ſuch bold Impoſtors,

Beſides a peremptory and ſtaring confidence, which muſt Huff and ſwagger down all the moſt undeniable proofs; I have not met with any Argument of theirs which hath not been ſufficiently refuted and baffled, by thoſe Learned and Ingenious Pens who have ſtill made it their buſineſs to Vindicate and Reſcue ſubſtantial Truth, from the Attacques of Atheiſts, and Scepticks.

All that ſeems to remain unconquered of theſe Incredulous, is a fleering ſort of ſham-ſtories, and Mock-Relations; in the recital of which, it is pleaſant to obſerve with what Elevation they make their fooliſh Triumphs over thoſe Truths, one of which is enough to vanquiſh a thouſand of their little Figments. Theſe ſmall Pickierers deſerve commiſeration; haveing deluded themſelves & endeavouring to delude others into an opinion, that becauſe there is ſuch a thing in the World as a Lye; therefore it is impoſſible there ſhould be any Truth. They might with as much reaſon affirm, that becauſe there is a Night, therefore there can be no Day; or becauſe there is ſuch a Quality as heat, therefore there can be no cold.

Another ſort there are, who having had their Education in a Chriſtian Kingdom, are loth to ſeem Incredulous of the Holy Scriptures, which the Church in which they have been bapt[•]zed Commands them Religiouſly to ſubmit unto, and not to diſpute the Truth therein delivered; Theſe will acknowledg that they ought to believe whatſoever is therein contained, and therefore will not queſtion that there has been ſuch a thing in the world as a Witch, becauſe in the ſacred pages mention is made of the Witch of Endor; whom they are bold to affirm to be the only Pythoneſs that ever was in being, & preſuming to declare, that ſhe was raiſed up, or permitted, for that very end, to delude the credulity of Saul; and that beſides her there hath been no other.

Which opinion (if they will not allow it to proceed from incredulity) appears to be the effect of rank ignorance; For who that hath read the Holy Bible diſcerns not, that Saul before this time, had cut off thoſe that had Familiar Spirits, and the Wizzards out of the Land, 1 Sam. 28. ch. ver. the 9. So that it appears there were many, before the Witch of Endor, even in the days of Saul, beſides what hath been ment[•]oned before of the King of Moab, who ſent his ſervants to Balaam, with the Reward of Divination▪ neither can any one that conſidereth the ſtory of Saul at Endor, imagine that the woman there, was permitted but in the Caſe of Saul only. For the ſervants of Saul knew her to have a Familiar Spirit, before the Kings intention of Enquiring of her was ſuppoſed, verſe 7th. Beſides, it ſeems evident that the Samuel there raiſed up, was not by the power of the Witch? for ſhe was affrighted when ſhe ſaw Samuel, and cryed out, like one in a ſurpriſe, and under a Diſappointment of what ſhe Expected: This was none of her Familiars that appeared, for then we may conclude ſhe had not been tranſported with ſuch a fear; Her Confederates were tyed up, and could not anſwer her: but it is moſt probable to be the Prophet Samuel raiſed by the power of God to pronounce the Sentence of death upon Saul and his Sons, for his Diſobedience, which the Holy man had told him was as the ſin of Witchcraft; and for Violating the Righteous Command, in applying himſelf to the Witch of Endor contrary to the declared will of God. Not unlike to this was that dreadful Judgment of Fire from Heaven, which (at the prayer of Eliiah) fell upon the two Captains and their Fifty's, when Ahaziah King of Samaria had ſent his ſervants to Enquire of Baalzebub, the Idol, or Daemon of Ekron. in 1. chap. 2 Book of Kings.

But how many more of this kind are mentioned in Scripture, beſides the Witch of Endor, will appear, if we read what is recorded of Manaſſeh, Jeſebell, Simon Magus, and Elimas the Sorcerer, with many other Inſtances of the ſame kind, whereof the New Teſtament, as well as the Old, hath divers extraordinary Relations, but of that the paſſage in the Propheſie of Iſaiah chap. 2. ver. 6. they are ſouthſayers, like the Philiſtines. And it is evident by the 19. verſe of the 18. chap. of the ſame Propheſie; that the Jewiſh Nation were in a great meaſure given up to the Satanicall deluſion of enquiring after Witches, and Sorcerers, and ſuch as divined to them by Pythons; ſo that they forſook the holy Oracles of the Divine Law; and in their difficulties they counſelled one another to apply themſelves to thoſe forbidden abominations. Therefore it muſt proceed from a Neglect, or careleſs Peruſal of the Sacred Books, that any one ſhould be ignorant of other inſtances of Witches, beſides that of the Pythoneſs of Endor. Suidas has a moſt conſiderable proof of the Daemons anſwering the Heathens by Oracles; where ſpeaking of Auguſtus Caeſar's enquiring at an Oracle who ſhould be his Succeſſor, the Oracle returned him this anſwer.

— [〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

Which may thus be Engliſhed.

— A Boy

Of Hebrew Offspring, whom the Gods Adore,

Commands me hence, to Hell, my proper ſhore;

Henceforth forbear Our Altars to implore.

The Emperour at his return, commanded an Altar to be Erected in the Capital, having this Inſcription: Haec eſt Ara Primogeniti Dei. This is the Altar of the firſt-born of God. Now it is plain that our Saviour was born dureing the Reign of this Auguſtus, for in the ſecond chap. of St. Luke we find, that Joſeph and Mary, went up to Judea to be taxed, at that time when Auguſtus had impoſed a General Tax upon the World and that during their abode at Bethlehem, the bleſſed Nativity happened: of which the Eaſtern Sages had notice by his Star; and that the Roman Ceſar had ſome ſuch apprehenſion (or Impreſſion at leaſt) the words upon the Altar do plainly manifeſt. And if this relation of Suidas obtain credit, it may eaſily be Evinced that they were Daemons, or Crafty Spirits which anſwered at the Oracles of the Heathens: for if we admit that many anſwers were given by the Cunning, and Jugling of their Prieſts; Yet it could not make for their intereſt to diſcredit their Oracle, nor for the Credit of their Deity. But the almighty power of the Son of God forced thoſe Infatuating Spirits to acknowledge his Soveraign Divinity as the unclean Spirit in the 8. chap. of Luke, verſe 28. What have I to do with thee Jeſus, thou Son of the most High God. Thus at the ariſing of the Son of Righteouſneſs, did the Dark Oracles vaniſh, as the ſhadows of the night are chaſed away, by the Appearing of the Sun beames. To which may be added what Plutarch relates in his [〈 in non-Latin alphabet 〉]. He tells yee, that a certain company ſailing from Greece towards Italy, happened of a ſudden to be becalmed, and one Thamus, an Egyptian, who was of the Ships Crew, was called three times, at the third call he made anſwer Here am I; whereupon the voice bad him, when he came to the Palodes (certain Shelves in the Ionian Sea) that then he ſhould publiſh that the great Pan was dead. And then the Ship was diſcharged of her reſtraint and went forward, ſo that wh[•]n they came to the place appointed, Thamus from the Poop of the Ship, publiſhed what he had been commanded; whereupon followed a great noiſe of ſhrieking and lamenting together, ſo that the Sea reſounded with the lamentation. The Emperour Tiberius having been made acquainted with this paſſage, demanded of his wiſe men; who this great God Pan might be? But the beſt anſwer they could give him, was, that he was the Son of Mercury and Penelope.

But this circumſtance happening juſt at the time when our Saviour was crucified, it was concluded by more intelligent and conſiderate men, that by the Great God Pan was meant the Bleſſed Redeemer of Mankind; who by his Death on the croſs, Overthrew the Kingdom, and power of Satan; ſo that the Devils were now to Quit thoſe Oracles by which they had ſo long deceived the World: and on this account thoſe Spirits might be thought to make that great and diſmall lamentation. For from that time they ſoon ran into decay, and the Delphi Oracula ceſſant, which Juvenal records, makes it plain that they were but of ſhort continuance, after the fatal blow given them on the Croſs, when our bleſſed Saviour gave up the Ghoſt with an It is Finiſhed.

Now had theſe Oracles been managed only by the ſubtilty and artifice of the Prieſt, it is very improbable but they might have been of longer continuance, for the Prieſts continue to be as Crafty and Covetous as ever, and as dexterous at all the feats of Juggling and Legerdemain. But it is plain the time of their deluſions was expired, and it is no ſmall Argument of the power of the Goſpel of Truth, that thoſe vanquiſhed Spirits flye before it; they retire, with the molten, and Carved Images to the Owls and to the Batts, not being able to endure the ſplendour of the Tidings of Salvation.

Hence it is that in thoſe Countries where there is leaſt Idolatry, and where the ſincere preaching of the Word of Power is countenanced, there it is very rare, comparatively to meet with inſtances of the Satanical craft and power; his ſtrong holds are beaten down; tho ſome ſmall forts he ſtill retains amongſt the ignorant, and ſuperſtitious: but in countries where Idolatry, and Paganiſm prevail, he Governs, as among the Children of diſobedience; Here he hath his Groves, his Cells, and Hermitages, and Altars; He paſſes for a God, receiveth publick adoration; whilſt every Prieſt hath his Familiar, and the Doctrine of Devils paſſes for ſaving Truth. In Countries more Barbarous, he is Worſhiped for Fear, (as amongſt the Indians) and there he often ſhews himſelf to them in monſtrous ſhapes, Dreadful to behold, to affright them into their damnable ſacrifices, and idolatries. In Countries where Humane Learning hath obtained, a pretended Antiquity, and Doctrine of the Ancients is that by which they Juſtify their ſuperſtitions; whilſt a blind Obedience, and miſguided Zeal, tumbles whole Nations down the dreadful precipices of Blaſphemy and Devil-worſhip. And to theſe the Grand Impoſtor appears in ſhapes, and figures Divine and Angelical (for the moſt part) ſweetning them in their Heatheniſh Apoſtacy and Idolatry, by glorious Apparitions and Revelations, ſometimes to one Saint ſometimes to another; and this in order to the promulgation of ſome Doctrine that may advance his dark Empire, and Deſigns; which muſt be confirmed by ſeeming Miracles and Lying Wonders, the more to Infatuate the minds of their deluded Bigots, and confirm in them a belief of their diabolical Impoſtures.

And tho ſome perhaps may Imagin that what hath been ſaid, ſignifies little to the proof of the exiſtence of Witches; they may by weighing, and comparing the Argument, find an evident demonſtration thereof: For what leſs than the Sorceries of their Prieſts, and the prevailing influence of evil Angels, could poſſibly ſhut up ſo many Nations, and that from the firſt Ages, under ſuch groſs, and ſtupendious Blaſphemy, Idolatry, and Atheiſm? So that if the Queſtion were put, which the Apoſtle Paul demands of the Galatians, chap. 3 verſ. 1. O Fooliſh Galatians, who hath Bewitched you, that you ſhould not obey the Truth? It might truly be anſwered, that the Devil with the aſſiſtance and confederacy of their Idol Prieſts hath done it. This Indeed, is the moſt deplorable kind of Faſcination, whereby mens Souls and Faculties are Captivated to their ſpiritual Enemy, and their minds and conſciences are defiled. It is impoſſible almoſt to relieve men in this kind of deluſion, becauſe the whole Current of their miſguided Devotion, runs Diametrically oppoſite to the means of their Cure. But of this more will be ſaid in a following Chapter, where the Witchcraft of Idolatrous, and Popiſh Prieſts, will be particularly Treated of.

Others there are amongſt the Devils Advocates, that would fain inſinuate, that becauſe ſome particular Men have Endeavoured to attain this Helliſh Art, and could not arrive to it; others have gone a little way in Magical performances, but could never do any great Exploits, or ſhew any Extraordinary feats in that profound Science, that therefore ſuch acquirements are not at all Attainable, but above the reach of the Black Myſteries; ſuch was Nero, who becauſe his purſuit of that Infernal ſtudy was not attended with any Fatal proficiency, he is ſaid to have contemned the Magicall Art, as pretending to ſuch performances, as it could never attain to and therefore he ſate down a Deſpiſer of ſuch as boaſted their knowledg in thoſe Myſteries: But it is no wonder that the Devil complyed not with his ſtudies in that School, Since Nero of his own Nature was ſo much a Devil, that had he been furthered with any of thoſe more ſubtil Aſſiſtances, it is probable he might have Attempted ſuch things as ſhould have Exceeded all that went before him, and have put his drudging Spirits upon ſuch performances as (tho they might not Exceed the fierceneſs of their diſpoſitions, yet) might ſurmount their Power. But, from hence to argue that there are no Witches, ſeems as incongruous, as if I ſhould ſay there is no ſuch thing as a Lyon, or a Wolf, which kill and devour the Herds, and Flocks, becauſe I have a little Dog at home that cannot do it.

Nor ought it to be attributed to a Miraculous power, that Daemons and Witches preſent themſelves in various ſhapes, ſomtimes Humane, ſomtimes Beſtial, at other times Monſtrous, and now and then in their proper forms: for as we cannot underſtand the profound knowledge that ſubtil and ſpiritual beings have of Natural Cauſes above the ſtretch of our Enquiry; ſo can we much leſs Limit their free and unconfined agencies, to Qualities and reaſons within our comprehenſions for as they have the advantage of a Larger Intelligence, they can from time to time Impart things ſtrange and foreign to us: And their Airy ſubſtances are capable of putting on diverſities of figures, and they can aſſume ſuch a Vehicle as may repreſent any reſemblance they pleaſe; that it is much eaſier for us to conceive they may borrow the reſemblance of Lower ſhapes, than the Garb and Mien of the Angels of Light.

And if at any time they Cloath their Daemoniac Confederates in repreſentations different from their proper Exiſtencies, it is to be attributed to that knowledge they have of Occult Qualities, which is above the Inveſtigation of our Scrutinies. By the following Relations, it will appear that at the ſame time a Cat or other Creature hath been cut, or wounded; the Hurt hath manifeſtly appeared upon the body of the Witch, in that very part where the other Aſſumed Reſemblance hath to apearance received the blow given. Nor would we have the reader Imagin that the Authority of the bare following Relations is all that we inſiſt upon as a proof of what is here Aſſerted; but theſe are publiſhed as a farther Confirmation of Matter of Fact which to the Judgment of all Ingenious and Unprejudiced Perſons, are already ſufficiently proved, not only by the Hiſtories of all former Ages, and that not barely of the Rude and Barbarous, but even of the moſt Civilized and Polite Times; beſides the Exquiſite pens of the moſt Learned and ſober Writers of our Age, which have given ample and undeniable Atteſtation of the Exiſtence of Witches, and Diabolical Contracts.

To thoſe that Object the Improbability of ſuch Tranſactions, and that the ſtories of Witches Tranſmuting of ſhapes, Flying in the Air, and ſuch like, are impoſſible to Natural reaſon: So much hath already been ſaid in their Refutation, that it would be prepoſterous to add any thing more. Onely this may be added, that the more unaccountable theſe things ſeem to be in themſelves (The real matter of Fact being proved) it ought the more to prevail towards a belief of thoſe extraordinary Agencies; for ſuch as endeavour to impoſe ſtrange Fictions upon the Credulous, uſe to adapt them as near as they can to a ſuppoſal of Truth in the management; tho attended with very ſtrange, and ſeemingly Prodigious circumſtances: And if they would have them to appear to be Imaginary Fictions; yet it is ſtrange that People of all ſorts, in all Ages, ſhould agree to publiſh to the World the ſame Exploded conceits.

And for thoſe that ſay they cannot conceive how ſuch things can be done; That is no ſmall Argument of the weakneſs of the Conceptions, Apprehenſions, and Knowledg of ſuch, who are apt to diſpute the certainty of any thing that is above their Sphere; and it will not be found at all available againſt the Poſſibility of ſuch performances, no more than a Mans doubting how it is poſſible that the Sea doth Ebb and Flow, ſhould be an Argument that there were no ſuch thing in Nature. We cannot conceive how from ſuch ſmall, and various Seeds, ſuch different ſpecies of Plants and Trees receive their Formation; or how the Extream diſtant Natures and Compoſitions of Soul and Body are United: but Yet notwithſtanding our Ignorance, theſe things are very Obvious to our ſenſe; tho beyond the Comprehenſion of our Reaſons: and therefore it is no wonder if we are ſtrangers to the Conſtitutions, and Powers of Creatures that do not appear to us.

Therefore the beſt Judgment we can make of ſuch extraordinary things is by the Evidence, and not the Meaſure of our Fancies. For by this we are certainly convinced that ſuch things are really ſo, tho by reaſon of our confined Circumſtances we are not able to penetrate into the Rationality of their Contingencies.

CHAP. V.

Propoſitions or Aſſertions concerning Witches and Witchcraft. The Character of a Witch. Same Conſiderations of the Original of their power.

THE laſt Chapter having deſigned that Idol Worſhip (as the Devil is therein propoſed Objectively to be Adored) Is not only a great Countenancer, but Tends vaſtly to the promotion of Diabolical Confederacies. Before we proceed to a particular and Hiſtorical Account of Ancient and Modern Witches, it may be neceſſary a little farther to explain what we mean by a Witch; and how far the power of ſuch a one may be underſtood And this being a nice and difficult determination; The Candid Reader ſhall find very little new Aſſerted Notions either in Relation to their perſons or practices; but we ſhall chuſe to lay down what the moſt Unprejudiced, Learned, and Sober Writers of things relating to Matters of this Nature have upon their beſt ſearch and Enquiry determined.

And firſt it is agreed that it is very difficult to prove ſuch, or ſuch a one to be a Witch, and it ought to be done with the greateſt Caution and Tenderneſs Imaginable: The loſs being greater on the part of a falſe Teſtimony, than on that of a Suppoſed Criminal; Infernal Contracts are not ſuppoſed to be made in the preſence of Witneſſes; being as hath been ſaid, againſt the Law of God and Man; So that the Devil out of a ſeeming regard to the ſafety and Immunity of his Proſtitute may omit the Ceremony of Teſtes; the black pupil acting with greater ſecurity when ſhe apprehends none knows of, or is privy to the Confederation.

Yet is there no doubt but the Devil is as ſecure of his prey as if the whole world had ſubſcribed a Teste to the Indenture; for by the conſent of the party, he hath Seiſin of her as his Property; which he will be ſure never to part with, unleſs Ejected by a ſtronger than He. Thoſe Helliſh Compacts therefore, are Managed like the filthy Intrigues betwixt a Fornicator and his Strumpet, where it may be no Eye ſees them that may Expoſe them to the penalties of Humane Laws; and it is difficult to prove matter of fact between them; but at laſt a Spurious off-ſpring, or a more Nauſeous Rotteneſs unveils them to the world, and they linger out to a more Infamous Death, than if the Law had Chaſtiſed them; The Rotteneſs of their bones giving them more ſevere pains and Twinges than the Rod of Juſtice could have done: Not unlike this do ſome of theſe Infernal Proſtitutes Eſcape the hand of the publick Juſtice until at laſt their loath'd and miſerable Lives are ſeized as forfeitures to the Devil; and they are found (like Fauſtus) with broken Necks, or with ſome other wrack upon their Nauſeous Bodies, that Evidently diſcovers their ſouls to have been Extorted from them, and that they have been forcibly Ejected upon forfeiture of their Leaſe.

Some too, may have been unjuſtly accuſed for Witches; either by an Ignorance of Cauſes meerly Natural, or miſapplying Cauſes that in themſelves are ſupernatural: So that the very ſame operations which to Intelligent, and Enquiring Philoſophers, are meerly the product of Natural Sympathies, or Antipathies of Heat, or Cold, or the like, to the unskilful ſhall appear, as done by Art Magical, or Diabolical ▪ So the Freezing a cup of ſnow-water to a Stool by the fireſide, looks to ſome weak perſons, with an Aſpect very ſtrange and unaccountable, whilſt to thoſe that conſider and know the reſtringent Quality of the Salt, the others Admiration becomes almoſt Ridiculous.

It is acknowledged by all Naturaliſts that the power of Imagination hath had, and may have ſtrange Effects, eſpecially upon tender and Irrational Bodies, ſuch as Children, Chickens, Lambs &c. according to that of Virgil, Neſcio quis Teneros Oculus mihi faſcinat Agnos.

And very ſtrange performances may be effected by an Exalted and Fixed Imagination, the Intention of which vaſtly contributes towards the Effecting things ſeemingly Impoſſible. The formation of the Child in the Mothers Womb▪ which if good Authority may be Credited) hath been Imputed to the force of an Imagination ſtrongly poſſeſſed with ſuch, or ſuch a belief. And to this purpoſe, it is very remarkable what is by a learned pen related of a Lady, who being uſed to wear patches, and that during the time ſhe was with child, a Gentleman told her that her child would have ſuch a patch in its forehead; and accordingly at the birth of the Child, ſuch a ſpot was diſcerned in the place deſcribed, and ſtill remained in that ſame part of the Ladies Face, as a Teſtimony of the Impreſſion a powerful Imagination may have on tender Bodies. Infinite more are the Experiments that might be mentioned of this kind, but if I ſhould Enumerate never ſo many, it would nevertheleſs appear that the Feats, and performances of Infernal Confederacies vaſtly ſurpaſs whatſoever can be thought attainable in this kind; and this will be ſo Evident, by matters of Fact related in the following Collection that it would be needleſs to ſpeak any thing more to it in this place.

Beſides, if it be ſuppoſed that ſome have been ſuſpected for Witches, barely for having deformed Bodies, Ill Aſpects, or Melancholy Conſtitutions doth it any ways appear from hence, that there is really no ſuch thing as a Witch? Or may it not with as much reaſon be alledged, that becauſe ſome for having Arms found about them, have been wrongfully accuſed for being Robbers; that therefore there is no ſuch thing as a High-way man. Such allegations as theſe, do not at all diſprove the Exiſtence of ſuch Haggs.

Tho I muſt confeſs that there is no reaſon that any perſon (by reaſon of thoſe deformities which may be only the Effects of old Age, or the product of ſome diſeaſe) ſhould be preſently Indicted and truſt up for a Witch; nor can I Imagine that ever ſuch a thing hath been in a Civilized Nation, without the concomitant circumſtances of ſome other proofs: That would be a hard caſe indeed! But I think it will not be difficult to prove that there have been ſome whoſe Inſides have been blackned with as foul and damnable Confederacies as others; who have notwithſtanding appeared with Faces very Charming, and Angelical. For we have no account of any very Nauſeous deformity that ſate on the forehead of Jeſabel, Joan of Arc, or Joan Queen of Naples. And perhaps the Attempts of theſe Helliſh Agents may paſs with leſs Suſpicion, when under the plauſible diſguiſe of a handſom Face: For from Objects Naſty and deformed, men Naturally turn away, with a kind of Innate Averſion and Contempt; whilſt under the Charming Attraction of a fair Face, the Magical Enchantment Inſenſibly Steals upon men. Nor is the Devil at any time more dangerous, than when he appears as an Angel of Light.

Spotſwood in his Hiſtory of the Church of Scotland, book the 6th. page 383. Reports that there was one Agnes Sampſon amongſt the Witches and Sorcerers of that Kingdom, who was comonly called the Wiſe Wife of Keith, who was very remarkable; being (as he ſays) a Woman not of the ſordid and baſe ſort of Witches, in outward appearance, but of a Matron like, and grave Mein, ſettled, and ſeemingly Judicious in her anſwers; who upon her Examination declared, That ſhe had a Familiar Spirit, which upon her Invocation uſually appeared to her in a Viſible form, & reſolved her of doubtful Matters, eſpecially concerning Matters relating to the Life or Death of perſons lying ſick, and that he had taught her, when ſhe called him, to uſe the word Holla Maſter. Upon which he uſually appeared to her. See Wanly's Wonders of the little World. lib. 5. chap. 20. So that Deformity alone is no more an Argument of a Witch, than Beauty may be ſaid to be an Evidence of a Whore.

Somtimes, it is Objected, that ſome have come in and given Evidence againſt themſelves; and being brought before Magiſtrates, have (it may be thought) cauſleſly accuſed themſelves, by Confeſſing themſelves to be Witches, and relating divers things by them done (as they have ſuppoſed) by the help of the Devil. And all this may be the Effect of a Deep Melancholy, or ſome Terrour that they may have been under: or perhaps an Argument that themſelves have at the ſame time been under the Power of Witchcraft; or at leaſt in ſome kind of Delirium of Phancy. So ſome Lunaticks have fancied themſelves to be Kings, or Queens, and it hath been beyond the Power of the moſt Rational Arguments, and Demonſtrations to convince them of the contrary: But the Self-accuſations of ſuch is as little to be credited, as the Self-Compurgations, and Applauſes of others; without ſome more ſubſtantial Teſtimony.

It is Obſervable that Witches are commonly of the Female Sex, and ſome there are that confine that Term wholly to them: And ever ſince the prevalence of the Firſt Temptation upon the firſt Woman; it is no wonder if the ſubtil Adverſary ſtill offer his Baits to ſuch palats as are moſt deſirous to taſte Fruits forbidden; and more negligent in Enquiring into the Nature of what they Swallow. It was an Obſervation of Fulgentius, Neſcio quid habet Muliebre Nomen ſemper cum Sacris. And it has been a long time obſerved of them, that if they incline to Virtue and Piety, few go beyond them; but if they take up with Superſtitious and evil courſes, none ſurpaſs them in Heights of Wickedneſs and miſchief.

Tho theſe wretched Artiſts are commonly diſtinguiſhed into thoſe of the Black, and White orders; they are certainly the ſame, and cannot be ſaid to differ in deeds of darkneſs, which admit of no difference of Colour, They are certainly both alike guilty in Compounding with the Devil. The black are thoſe which are looked upon to do the moſt Miſchief, becauſe they commonly Torment mens bodies, or Injure them in their Eſtates; and the White, are reckoned to be ſuch as reſtore people to health, and to goods loſt: So that accordingly they have acquired the Names of Good and Evil Women. But what Fellowſhip hath Light with Darkneſs, or what Communion hath Chriſt with Belial. Both theſe deal in the ſame forbidden Arts, and Equally bring Clients to their Helliſh Maſter. They may be ſaid to be like the Glaſiers boys about the Town, who Employ themſelves to break the Neighbours windows, that their Maſters may have the profit of mending them again.

Some Ancient Arts and Myſteries are ſaid to be loſt, but we have reaſon to believe that the Father of Miſcheif will not let fall any of thoſe Trades by which he brings Souls to perdition, as long as he can have Scholars, and Servants to carry on his purpoſes.

So that we need not doubt the Continuance of that Ancient Devil-Craft, and Infernal Combination, as long as a Sordid Ignorance, Revengeful Malice, or Blind Superſtition remain in the World. The Ignorant reſort to it as to a School of Inſtruction, where they proceed and graduate themſelves in the Curſed Mathematicks, and Myſteries of the Lower World. The Malicious apply themſelves for Revenge, to wreak their ſpleens upon thoſe they have Animoſity againſt: and they are all the better part of Mankind: For if once they become in League with the Devil, they muſt be ſuppoſed to have eſpouſed his Intereſt ſo far, as to ſtretch out their Malice anſwerable to his Enmity, which is againſt all Mankind in general, but particularly againſt thoſe of the greateſt Integrity: as is evident in the caſe of our Firſt Parents, Job, our Bleſſed Saviour and his Holy Apoſtles. And in the Revelation of St. John, the Angel tells the Church of Smyrna, that the Devil ſhould caſt ſome of them into priſon that they might be Tryed. And Luke 22. chap. 31. verſ. He tells Peter that Satan had deſired to winnow him, as they do wheat, but our Lord had prayed for him, &c. And this muſt be Imputed to that Enmity which was put between the ſeed of the Woman, and that of the Serpent; So that ever ſince the Apoſtate Angel hath by himſelf, and his wicked Agents, continually been Attempting to wreak his Revenge upon them.

The Superſtitious are with as much eaſe, as any, drawn into the Fatal ſnare, for they often become Witches, by endeavouring to defend themſelves againſt Witchcraft. Theſe doubting that ſome Witch might have power to hurt them, arm themſelves with the Devil's Shield againſt the Devil's Sword: Putting on the Armour of Charms, and Spells piecemeal by degrees; until at length they come to be Devil-fenc'd cap-a-pie: and ſo at firſt they are drawn into a League Defenſive; until at laſt it comes to be declared Offenſive too. That Art is quickly learnt; which wants nothing but Credulity and practice to attain it; and where the Devil once finds an Invitation, he ever after Haunts.

Of theſe Proficients in the Black Myſteries, there are ſome who at firſt begin with Feats rather diverting, than Hurtful; for they are ſometimes entertained by Ludicrous and gameſom Spirits, who (to appearance) do things ſeemingly pleaſant: but this paſtime coſts them dear in the End; for they play ſo long on the brink of Hell, until at length they tumble in, and ſport with the devouring Lyon, until they are ſeized by his griping Paw; from whence They never after have power to Extricate themſelves.

Others there are that are prevail'd with by none of theſe conſiderations; but take up the uſe of Magical Forms, and Simples by Tradition: Thoſe that were their Predeceſſors deriving down to them the uſe of ſome Myſtical words, or Ceremonies upon the recital of which, they acquire the knowledge of many ſtrange, and remote ſecrets; and are Aſſiſted in the performance of things much above the reach of a power meerly Humane. We have no reaſon to think it Improbable that the Apoſtate Spirit may have Obliged himſelf, upon the bare naming, or repeating ſuch or ſuch ſet forms of words (by himſelf, perhaps Appointed) to attend upon thoſe that make uſe of them. And upon this account it is that Balaam and the Wiſemen of Nebuchadnezar (mentioned in the book of Daniel) are acquitted by Learned men, from having a particular Covenant with the Devil, or acting by the Rules of the greater Sorcery.

And here I cannot omit relating a paſſage which was told me when I was a Shool-boy in the houſe of a Learned and Religious Divine in the Country, That there formerly Lived in the ſame houſe a Parſon, who likewiſe taught the Latin tongue, and having ſeveral Lads under his care; they (one day when he was at Dinner at a Gentlemans houſe about a mile from the place) happened to go into his Study, and (whether out of Curioſity, or by accident, is uncertain) were reading in a book of his, relating to that forbidden Art; the Lads continued reading, 'till divers Spirits came into the Room to them (as I remember) I was told in the Shape of boys, which ſeemed with a nimble motion to caper and play about them: Their Maſter, who was then at ſuch a diſtance from them, and at dinner, had ſome Notice of what was doing at home, and immediatly roſe from table, and repaired to them, where he found them very perplexed at their new company, but knew not how to be rid of them but upon the coming in of their Maſter, they were ſoon diſcharged.

Not unlike to this may be the caſe of ſome, who having by them books of Conjuration, may perhaps ignorantly, and undeſignedly peruſe them, without any previous Compact; until at length their Inquiſitive Inclinations are ſo wrought upon, as to make uſe of the more Interdicted means for their Information. Nor is it Improbable, but that ſome Students in Aſtrology, may (in their firſt Addreſſes to that Science) aim no farther than the ſatisfaction of their Curioſity, in the Knowledge of Hidden and remote Queſtions; and Future Events; Whilſt thoſe Miſchievous Spirits (who like Beaſts of prey) watching all Occaſions to entrap and get them into their Envious reach: may work upon their overcurious and inquiſitive Genius's to ſearch after the more prohibited means of ſatisfying their ſinful Curioſity. So that Judicial Aſtrology may well be lookt upon, as a fair Introduction to the Diabolical Art. And it ſeems not Improbable, but it might at firſt be ſet on foot as a Lure to draw the Over-curious into thoſe ſnares that lye beyond it.

And whoſoever but ſeriouſly Conſiders the Nature of thoſe Queſtions, which the pretenders to that Art undertake to reſolve, will find reaſon to think that they ſtep ſomwhat beyond thoſe bounds which are ſet to their Enquiries.

And it is too much to be doubted, that thoſe who take upon them to Predict and Calculate of ſuch Occult Contingencies, and Futurities; are not always free from Inticements and ſolicitations to the more dangerous Correſpondencies.

Tho all this while it is not denyed but that there may be an Obſervation of Sydereal and Planetical Motions, which falls not under the black Character of thoſe Interdicted Arts; but if kept within the modeſt directions of Natural Speculation, may not only be Lawful, but of Good uſe, to Excite in us an Admiration and Adoration of him that ſtretched out the Heavens like a Courtain, and bindeth up the ſweet Influences of the Pleiades, Cauſing the Stars in their Courſes to fight againſt ſuch as Oppugn his Righteous purpoſes. As we read in the Sacred pages.

Nor would we be thought to include all manner of Intimation of Future Events under the Notion of unlawful Divination; ſince it is very apparent, that as the practitioners of the Forbidden Study do by the Indication of the Devil and his wicked Angels, arrive to a Dear-bought Knowlegde of things to come: So oftentimes it pleaſeth God (by the bleſſed Guardians of his Saints, and) by the Miniſtry of Holy Spirits, to Impart to ſuch as truly fear him, and call upon his Name, ſome certain Intimations of his Divine pleaſure in relation to Mundane affairs, and the Changes that may happen either to his Church in general, or to particular Countries, Families, or Perſons. Many Inſtances of this kind might be produced, of which, for proof ſome few ſhall be mentioned. Such was the Dream of Nebuchadnezar, Interpreted by the Prophet Daniel, and mentioned in the 4. chap. of that Propheſie and ſuch may that Voice which was heard in the Temple before the deſtruction of Jeruſalem, be well thought to be: When by a Migremus Hinc, an Alarm was given to the Jews to remove before the Storm of that dreadful War came upon them, which Occaſioned the deſtruction of their City and Temple.

The late Reverend and Learned Biſhop Ʋſher, as is written in his Life, predicted the Maſſacre in Ireland, many Years before the bloody Execution of it. And King James, ſtrangely diſcovered the horrid Powder Treaſon, by that letter to the Lord Mont-Eagle; which can hardly be imputed to any thing leſs than the Courteous Intimation, or Impulſe of ſome good Genius. Nor is it at all unlikely that we are beholden to thoſe Watchful Admoniſhers of us, for the ſeaſonable Hints of approaching Calamities, which often ſhew themſelves to us Either in Aerial, or other Prodigies. For theſe by the moſt Conſiderate men of all Ages have been acknowledged to be the Prodroms of great Calamities, or Cataſtrophies.

So our Bleſſed Saviour tells us that there ſhall be Signs in the Heavens, and Signs in the Earth, before that great and terrible day of the Lord. And who knows, but theſe Indexes may be through the Care of thoſe good and tender Guardians; who out of tenderneſs of our Welfare may give us thoſe Cautions, and Admonitions to provide our ſelves againſt a day of Tryal. The dreadful deſolations that happened in Germany, and England, in the Late unnatural Warrs (which whether or no they were preſaged by them, yet certainly had many Tremendous Apparitions in the Air, and on the Earth &c. before thoſe Calamities broke forth amongſt them;) I ſay theſe are diſmal Teſtimonies of the conſequence of ſuch Preſages.

But theſe Kind of Predictions, as they are the effects of the Benevolence of Heaven, to us ſinful Mortals, ſo they generally ſtartle and awaken a ſecure and ſinful World to meet God in the way of his Judgments: or if they have not that good effect on the ſenſual and Diſobedient; they are at leaſt Meſſengers of Joy, and Harbingers of Grace to thoſe who apply themſelves to Study the Voice of God in his Providences.

Whilſt we are foretold in the Holy Scripture that Wicked men and ſeducers ſhall wax worſe & worſe, deceiving, and being deceived. For the Spirit of Deluſion to which they adhere, ſhall betray them into groſs miſtakes, and palpable deviations; ſuch are Generally Impenetrable by the Warning of Heaven, they are Judicially Blinded, and Infatuated, that they ſhould not come to the knowledge of the Truth. Thus the Prophet Ezekiel tells us of a Spirit of Lying, which entered into the Falſe Prophets, and they cryed Peace, Peace; when a ſudden deſolation, and deſtruction from the Lord was coming upon them. And this will be the dreadful caſe of thoſe miſerable Wretches who have given themſelves up to the Conduct of the Father of Lyes; Who either out of a belief that they have no ſouls, have given themſelves over to work Wickedneſs; Or elſe deſpiſing the Glories of a Bleſſed Eternity, have Liſted themſelves under the Banner of Satan, to Fight againſt the Power of the Omnipotent. And that Atheiſm, Idolatry, Senſuality, and Debauchery, have a Natural Tendence to promote this Impious and Diabolical Confederacy, hath been hinted in the forgoing Pages. Which being ſo Regulary, Learnedly, and Largely Treated of by the Excellent pens of Dr. H. M. and Mr. J. G. before mentioned, in the ſecond part of Saduciſmus Triumphatus; I ſhall preſume to Wade no further in the Argumentative, and Philoſophical part; but proceed now, to give an Account of the moſt Ateſted Relations of Ancient Witches; and thence deſcend to ſome very remarkable, and Credible Modern Relations, moſt of which have happened in theſe Few years, and will be atteſted by perſons of Unqueſtionable Worth and Reputation now alive amongſt us.

CHAP. VI.

Examples of Witchcraft, and Familiarity with Devils amongſt the Antient Druids, Sybils, Veſtal Virgins, and Heathen Prieſts.

IT is one of the Black Marks which the Apoſtle of the Gentiles gives us of Antichriſt, That he ſhall ſit in the Temple of God, and ſhew himſelf to be worſhipped as God. And if we conſider the Temples, Groves, Altars, Sacrifices and Prieſts that the Antients in the days of their Blindneſs, and ſtupid Idolatry Erected, and Conſecrated to their Infernal Deities, we ſhall find that this Exaction of Worſhip and Adoration which Antichriſt lays claim to, was in the former Ages paid unto the Devil himſelf; and that the Apoſtate Church of Rome uſurped to her Revolted Head thoſe Sacred Rites in conformity to thoſe Sacrifices which their Idolatrous Anceſtors paid unto the Revolted and Apoſtate Angels.

This Chapter therefore ſhall be filled with an Enumeration of ſome of the firſt Proficients in the Black Infernal Myſteries, that we may make way to parallel them with an Account of the Proficience of divers Popes and Orders among the Idolatrous Romaniſts in the ſame dark and Diabolical Arts, in ſome of the following Pages.

But what Aſtoniſhment may it well raiſe in us, if we but remark, that not only thoſe Barbarous Nations that never knew the true God, nor had the Advantages of his Law, and his Prophets, amongſt them, ſhould follow the foul Abomination: But even the choſen Iſraelites, to whom (as the Pſalmiſt elegantly expreſſes) the Almighty aroſe Early, and ſent his Prophets, who ſaw his wonders in Egypt, in the Red Sea, and in the Wilderneſs, who ſaw the Lightnings, heard the Thunders, and the ſolemn noiſe of Trumpets, when their Captain Moſes receiv'd the Law from the mouth of the Moſt High on Mount Sinai, and had there that Firſt, Poſitive and Repeated Command againſt Idol-worſhip, which (by the dreadful and amazing Judgments inflicted on them for that provoking ſin) can be thought to be underſtood no otherwiſe than Devil-worſhip. See Exod. 20.23. Yet notwithſtanding, that this Iſrael ſhould forſake the God that bought them, and marked them by ſpecial favours from all the Nations of the Earth! This you'l ſay is ſtupendious Ingratitude, and tremendous Apoſtacy.

What can be thought of that Biggotted Ahab, who is ſaid to have Taught Iſrael to ſin? He had been nurſt up under a Whoriſh, Idolatrous Mother, the Patroneſs of the Prieſts of Baal: And he makes little leſs than a challenge to the Almighty to contend with his Adored Baalim. See 1 Kings 18. They were then ſo beſotted, that they thought Baal to be a greater God, that he who laid the Foundations of the Earth, and whoſe Thunders their Rebellous Fathers had heard on the Sacred Mountain.

Was it poſſible that thoſe Infernal Prieſts ſhould expect an anſwer by Fire from their deteſtable Idol, unleſs they had at ſome time or other by ſome Voice, or Motion, or by ſome Succeſs of their Impious Adorations been deluded into an Opinion that there was ſomething Sacred in that which they reared their Shrines unto? It is (I think) indubitable, that the Devil, the Father of Lyes and Blaſphemies, had ſome way or other gull'd them into that opprobrious Worſhip. They skipt up and down upon his Altars, and lanced themſelves until the blood guſhed out; with their Devils Littany, O Baal, hear us, or, We beſeech thee to hear us, O Baal. What can this be but an Invocation of the Devil? and bears ſo near a Reſemblance unto Witchcraft, as if it were the Original of it. Do the Falſe Prophets call upon the Devil in their Idol? So do the Witches call upon their Familiar: Do they offer Sacrifice to their Gods? So do theſe to their Goblins: They allure them with Incenſe and Perfumes; they eat and drink by way of Oblation to them, as the Prieſts uſed to do in their Idol-Temples: And as the Helliſh Prieſts offered their own Blood to Baal; ſo do theſe Infernal Haggs in their Contracts with Beelzebub.

So that having now cleared the way by explaining the foul Conformity and Analogy betwixt Idolatry and Witchcraft, it may well be expected that I ſhould aſſume the premiſed Method, and give ſome Inſtances of Antient Examples to make good the Theſis.

Therefore not to look back upon thoſe dreadful Examples, which the Sacred Writings afford us of the hardened Iſraelites, I ſhall proceed with ſome Remarks upon the Antient, and much Celebrated Sybils.

And that it was the uſual Compellation the Ignorant Antients gave to their Familiars, Spirits, or Genii, to call them Gods, none need doubt who have read what is related of the Pythoneſs of Endor in the Book of Samuel, where ſhe replies to King Saul, I ſee Gods coming up out of the Earth. So in 1 Kings 20.21. The Syrians ſpeak of the Gods of the Hills, add of the Valleys, by which it is evident they reckon'd thoſe Daemons which uſed to ſhew themſelves unto them in thoſe places to be Gods; nay, the Idolatrous Gentiles paid an Adoration to them.

No wonder then if the Sybils obtained their name from an apprehenſion that they had Communion and Converſe with the Gods; for ſo it is thought the words Sios and Beel do import. It always hath been, and ſtill is, the Cuſtom of all Nations to affix ſomething of a ſacred and venerable Title or Character on perſons they have eſteemed to be Inſpired, or in favour with their Gods, and that even amongſt the moſt uncultivated Scythians and Indians.

That the Sybils did generally by their Raptures and Enthuſiaſms promote and encourage an Affiance in, and Dependance upon the Heathen Oracles and Idols, none need doubt who have ſeen the Account Zozimus gives of them; who particularly relates many of their Verſes full of Superſtitions and Tradition, having no affinity at all with the holy Religion, but tending to advance the Credit of their Pagan Shrines.

The Learned Wierius in his Book de Praeſtigiis Daemonum, lib. 1. cap. 7. reckons moſt of the Sybils to be no better than Futhuſiaſtae, and Pythoniſtae, and amongſt the number of ſuch againſt whom the mighty Prophet Moſes made a Law, that thoſe who reſorted to them, ſhould be ſtoned; and he is farther of Opinion, that through their Writings the Frantick Romans were drawn into many of their Extatick and Superſtitious purſuits of their multiplied Deities. And although ſome extraordinary Prophecies relating to the Birth of the Glorious Meſſiah, are to be found in ſome of their Writings, yet will not thoſe excuſe the groſs Daemonolatry of the reſt, any more than that Praediction of the Delphick Oracle before cited can be ſuppoſed to Atone for the wretched Derelictions of the True and Holy God, occaſioned by the Libidinous queſt of the Nations after that Idol. Beſides, we have no mention made ſo much as of one of them in the Holy Regiſter, tho their Writings had a Date long before the Records of the Bleſſed Evangeliſts and Apoſtles. Nor need it be thought ſtrange that an Elogy in praiſe of our Saviour, ſhould come from the Pen of a Pagan ▪Propheteſs, more than that an Acknowledgment that he was the Son of God, ſhould be proclaimed by the mouth of the Father of Lies, and the promoter of falſe Gods himſelf; who hath been compelled by the irreſiſtible power of Divine Truth to pay that Acknowledgment to the Soveraign of all. Or, whether thoſe Divine Praedictions attributed to them, were properly their own, or the Works of others of later Date, and pretended to be theirs, ſhall not be my task here to determine. They were generally Prieſts Conſecrated to Apollo, or the Delphick, or ſome other Oracle; and in furious Raptures pronounced their Prophecies. Plato was of opinion that they were Inſpired by the Gods, or ſome Spirit. And Jamblicus tells us, that the Sybil of Delphos two ſeveral ways received her Inſpirations, either by a ſoft breath which came upon her whilſt ſhe was, or ſeemed to be in a Trance or Extaſie; or elſe by ſitting on a Tripod of Braſs, before the mouth of a Cave, from whence proceeded Fire, or a whiſpering Voice, upon which ſhe either reſolved the queſtions demanded of her, or uttered her Prophecies. See Heywoods Hiſt. of Women, p. 78.

To theſe reſorted the great Captains, to know the Fate of their Wars; the Country-man to enquire of the Fertility of the enſuing Seaſon; and others ſought their direction in Emergent caſes. They appointed where Temples and Altars ſhould be reared, and when their Sacrifices were to be obſerved: And altho according to the Language of thoſe times, all Females (as there were then many) that were rapt with this Prophetick Fury were called Sybils; yet our Modern Authors have reduc'd the number to ten, or twelve, becauſe to them peculiarly are attributed thoſe praedictions concerning the Evangelical times. They are thus named Sybilla Perſica, called Antiquiſſima Vaticinantium; She is ſaid to have divided the term of years until the coming of Chriſt into ſeven Ages, reckoning the firſt from Adam to Noah 1556 years, and from the Flood to Abraham 292; from the time of Abraham to the Children of Iſraels coming from Egypt 503. from that time to the building the Temple by King Solomon 481; and from thence to the Babyloniſh Captivity 1800 years; and from thence to the Birth of our Saviour the number of 614 years; which being added together, with the number of years, ſince the Redemption by the ſufferings of the Immaculate High Prieſt, makes the number of Six thouſand nine hundred and thirty years, which comes within 48 years of the Roman Account; whereas by the Scripture reckoning it will amount to but Five thouſand ſix hundred thirty and three years. So that upon the whole we ſee the Roman Prieſt keeps a nearer touch with the Prieſt of Apollo, than the Sacred Chronicle.

2. Was called Sybilla Lybica; and a great diſpute there is whether ſhe or the forenamed were the more Antient.

3. Was Sybilla Delphica, ſhe is ſaid to have propheſied of the Trojan War.

This by ſome is affirmed to be that Daphne whom Ovid feigns in his Metamorphoſis, to be changed into a Laurel, to avoid the embraces of Apollo; and if we can credit their Writings, we ſhall find the Delphick Deity mightily enamoured on his Female Prieſts.

4. Is ſaid to be Sybilla Cumaea; of whom it is reported, that being one of the Branchidae, or Prieſts of Apollo, that attended an Old Altar in the Mileſian Fields, near the City of Cuma, when Pactias the Perſian had fled for refuge to the Inhabitants thereof, and was by Mazares their great General commanded to be delivered into his hand; the Cumaeans thereupon conſulted their Old Oracle, and were commanded by the Sybil to deliver him up; but one Ariſtodicus, who was a perſon of note among them, loth to deliver one who had committed the protection of his Life into their hands, delayed going out of the Temple, and eſpying about the place ſome Neſts of young Sparrows, was about to carry them away; when ſudddenly he heard a voice from the Altar, ſpeaking thus to him;

O thou moſt wicked of Men, what arrogant boldneſs hath ſo far poſſeſt thee, that thou preſumeſt to take hence my Suppliants and ſuch as I have taken to my protection? Upon which, Ariſtodicus returned this bold and free anſwer; Doſt thou O King, ſuccour and protect thy Suppliants, and commandeſt us to betray the life of Pactias to the Perſians?

5. Is reckoned to be Sybilla Samia, becauſe born in the Iſland of Samos, a place notoriouſly famous for Idolatry; and where the Neiades, a ſort of old faſhioned Goblins are firſt reported to have ſhewed themſelves, and entred into a converſe with Mortals.

6. Sybilla Cumana, called likewiſe Amalthea; of her are deviſed abundance of Fabulous Stories, ſhe hath likewiſe aſcribed to her a Prophecy of Chriſts Incarnation.

7. Sybilla Helleſpontica; ſhe is ſaid to be deſcended from the Trojans, and to have written of the Wars between the Greeks, and that City.

8. Sybilla Phrygia, called beſides Vates Ancyrae. It is ſaid of her, that ſhe was to have proſtituted her ſelf to Apollo, to obtain the Spirit of Divination, which ſhe refuſed, after he had inſpired her, ſo that afterward, in Revenge, he ſo ordered it, that no one gave Credit to her Predictions. She is likewiſe ſaid to have Propheſied of the deſtruction of Troy, and of the coming of Chriſt.

9. They ſay was Sybilla Europea; little is ſaid of her, only a Prophecy aſſigned to her concerning the coming of the bleſſed day of our Redemption.

10. Is accounted Sybilla Tyburtina, or Italica, being born near the River Tyber. She is reckoned to have lived in the time of Auguſtus Caeſar; and that upon account of her Devotion, Heaven opened, and ſhewed the B. V. with her glorious Infant to the Emperour, at ſuch time as the Romans were asking the Oracle about Deifying of Auguſtus: And that at the ſame time a voice was heard in the Air, Haec eſt Ara Primogeniti Dei, which they ſay is ſince dedicated to the Bleſſed Virgin; who in time perhaps may give his Holineſs thanks for it.

11, 12. Are named Sybilla Egyptia, and Sybilla Erithrea, to both which are aſſigned certain Prophetick verſes relating to our Saviour, and to the laſt a clauſe in commendation of St. Peter ▪ which makes it ſeem to me as if inſerted by ſome of thoſe who pretended to have been his Succeſſors.

Beſides theſe, there have been reckoned abundance more Sybills, who never pretended to exceed the Order of the Bacchidae, who ſtill attended the Groves, and Altars of the Heathen Oracles, and thence returned ſuch anſwers as their Daemon inſpired them withal, by hi[•] [•]h it is demonſtrable to whom they did belong, by the Office aſſigned them. Tibullus in his ſecond Book makes mention of ſome of them.

Quicquid Amalthea, quicquid Marpeſia dixit,

Heriphile Phaebo grataque quod monuit.

Politianus likewiſe reckons up divers of the Phaebaiedes, or Sybills, with others skilful in Divination, in his Poem on that occaſion, whereof this is a part,

— Quod & veteres prompſere Sybillae

Carmen Amalthaea, &c.

See Heywood as before.

Beſides theſe, there were another ſort of Votaries to the Goddeſs Veſta, who were tied by their order to the ſtricteſt Virginity for thirty years; and upon conviction of any lapſe in that kind, they were immured, whil'ſt alive. Their Office was to keep the fire always burning on the Altar of Veſta, they were under the Diſcipline of the Flamen, or High Prieſt, who inſtructed them in the Ceremonies, and had the charge of puniſhing their Delinquencies.

This Order ſeems to have been of great Antiquity and Veneration amongſt the Trojans, by whom it was brought into Italy in thoſe early days, before the building of the City Lavinum. As Virgil records in his Aeneids, lib. 2.

— Veſtamque potentem,

Aeternumque aditis effert penetralibus Ignem.

Dr. Cotta in his diſcovery of Witchcraft, makes a quotation out of Livy, of one of this Ancient Order, named Claudia, who (unaſſiſted by any humane help) did (only with a ſmall ſtring faſtened thereunto) draw a mighty Ship along the River of Tyber; which by reaſon of its vaſt weight and greatneſs, could not be moved by the force of many ſtrong Men, aſſiſted by Cattle that were uſed to draw heavy burthens, which with good reaſon he concludes ſhe could not have performed without the co-operation of ſome evil Spirit. He likewiſe mentions Tuccia, another of that Siſter-hood, who by muttering ſome Invocation, or Inchantment, could take up water in a Sieve, and carry it at a good diſtance from the River Tyber, without ſpilling a drop.

Beſides, he takes notice out of Carion, quoted by Melancthon, of a Druid amongſt the Nation of the Tungri, who did foretel to Diocleſian, That after he had killed a Boar, he ſhould be Emperour of Rome. Which came to paſs after he had killed one Aper, who was at that time an Uſurper, and whoſe name in the Latin Tongue, ſignifies a Boar. Heywood reports in page 100. That Alexander the great went to the Oracle of Delphos to demand the ſucceſs of his Expedition againſt Darius; after many Importunities, was anſwered by the Propheteſs with an Invictus [•]ris O Alexander. By which his great Victories, and Triumphs were foretold, although had he met with contrary miſfortune, the ſubtle Devil could have ſalved the reputation of the Oracle, by conſtruing the words with relation to himſelf: So that if Alexander had been vanquiſhed by Darius, yet had he remained Invictus, becauſe by his Importunities, he overcame the Oracle.

It would be endleſs, ſhould I go [•]bout to enumerate the many Inſtances, with which Hiſtories do abound in this kind; nor do I deſire to tire the Reader with a tedious tranſcript of Relations ſo common amongſt Authors: That which is here repreſented, will be ſufficient to evince, that Idol Prieſt-Craft, and Devil-Worſhip, are inſeparable dependants one upon the other: That the Devils Empire hath been ſupported, and promoted by the Colluſion of his Prieſts, and the Reputation of the Prieſt hath been acquired by his converſe, and intercourſe with the Devil and his Oracles.

The Apoſtate Angel was not contented to have his Altars advanced, his Oracles ſought unto, his Idols Adored, his Prieſts had in Admiration among the Great and Pompous Eaſtern, and Weſtern Monarchies: But he hath ſtained the remote Indians with his foul and contagious Worſhip; and with the help of his more Pagan Prieſts, and Brachmans, enſlaved thoſe Barbarous Nations to a Diabolical Adoration of his horrid Shrines. Sometimes they Sacrifice, and ſupplicate unto his Image in the moſt foul and monſtrous Figure; ſometimes he perſonally appears unto them, and frights them into a Panick Adoration of his Tremendous Deity: Oftentimes he ſcares them with dreadful Apparitions in the Air, which he rends with violent Tempeſts, and devouring fire, and frequently miſchiefs them, not only in their Fields, but in their perſons too, which occaſions their ſupplicating him to avert his Terrours from them. The Hiſtories of America give a large account of the many ſlaveries they are drawn into by this their Infernal Deity, who ſeems to have obtained a Perſonal Empire, and Dominion amongſt them.

The Hiſtory of Perſia gives a large Relation of the many monſtrous Idols, and Pagods, to which that People pay Divine Worſhip, and Adoration, to ſome of which they offer their Children by way of Immolation, as the Idolatrous Iſraelites of old did unto their Monſter Moloch. To ſome of their Idols they proſtitute their Daughters, whom they reckon not fit for the Nuptial Rites, until they have permitted a penetration of their Bodies, by the wanton Member of their Beaſtly Idol: Or rather ſome ſordid and laſcivious Spirit, that ſometimes actuates it from within. See Herberts Travels, which I take it, gives a particular, and diſtinct account of theſe, and divers other Abominations among them.

Nor have the Inhabitants of China, and the Eaſtern India, eſcaped the pollution of this Devil-Worſhip. For Ferdinand Mendez Pinto, a Portuguize, who Travelled many years amongſt them, hath very largely ſet forth the many Idolatries and Superſtitions of that people: They have amongſt them a vaſt number of Prieſts, which they have in high veneration; and a prodigious accumulation of Rites and Ceremonies. And though the Turks in their extended Empire do forbid the uſe of Idols, yet we find in Knowles his Hiſtory of them, that they have amongſt their Prieſts abundance of Conjurers, which they call Wiſe, or Cunning Men, by which they maintain a Correſpondence with the black Inhabitants of the Infernal World: So that, tho they do not permit the uſe of the more lawful and liberal Studies, they yet give themſelves up to be Scholars, and Diſciples to the moſt interdicted Myſteries.

In Lappland they maintain ſuch an ordinary Correſpondence with the expulſed Spirits, that a Lappland Witch is almoſt grown to a Proverb with us: And though it be common amongſt the Inhabitants to Converſe, and Revel with their Daemons, and Familiars; yet the Prieſts among them generally acquire a dexterity in the Art above what the reſt can pretend to: So that they do as ordinarily train up their people in thoſe Black Arts, as we do ours in Trades, and liberal Sciences.

There was in the year 1677. or 78. a Book printed, Intituled, The Hiſtory of Lappland, which gives a full relation of their many Methods of raiſing their Spirits; and of divers forms and ſhapes, in which they ordinarily ſhewed themſelves to their Invocators, and converſed with them, ſometimes like a Satyr, ſometimes in the likeneſs of a Man: and there is amongſt them ſuch a kind of Familiarity maintained, as if they were of the ſame Country, and Deſcent. Amongſt the many ways they have to call the Spirits to their Attendance, none is more in uſe then that of a Magical Drum they have, and in great eſteem amongſt them; they are very well deſcribed in the Book above mentioned, and I have lately ſeen one of thoſe Drums in Greſham Colledge; it is all over marked upon the vellam with a ſort of Necromantick Characters, ſomewhat like the Arabick letters; but doubtleſs a ſort of Orthography, taught by the Black Maſter of the Infernal Science. When one of theſe Drums is beaten (with the addition of ſome Diabolical Ceremonies, and Incantations,) the Spirit preſently attends, and either anſwers to what is demanded, out of the Drum, or elſe appears in ſome form in a place aſſigned him, and there reſolves the matter for which he was invocated. It is notorious, amongſt all Hiſtorians, that the people of Lappland ſell Winds to Merchants for certain Voyages; by which they much enrich themſelves. But I fear I have ſtretched this Chapter beyond its due length, though I have uſed all poſſible brevity to contract it. I ſhall therefore here put a period to this, and haſten to the ſeventh Chapter.

CHAP. VII.

Confederacy of ſeveral Popes, and Roman Prieſts with the Devil. Such the principal Incouragers and promoters of Idolatry in the Church.

HAving as ſuccinctly as I could, given an account of the Gentiles, and Jewiſh Idolatry, with the miſchievous Conſequences thereof, in the former Chapters: My Method now leads me to relate in this Chapter how fatal Idol-Adoration hath been, and muſt ſtill be to thoſe that continue it, tho under a different denomination: So that Rome Antichriſtian, will appear not to come ſhort of, if not to exceed, the Daemonolatry of Rome Pagan. I ſhall therefore firſt begin with a liſt of ſome of their Popes, as I find them Regiſtred by the Learned and Ingenious Mr. Wanly, in his Wonders of the little World, page 473. where, (out of their own Authors, and particularly their Celebrated Platina,) he gives a Catalogue of divers of them, who ſtand Recorded for Conjurers, and ſuch as have had Familiarity with the Devil. And here it ought not to paſs without good Obſervation, that in the firſt Centuries, before their Biſhops had made a defection from the humility, and purity of the Evangelical Doctrine, we find none of them branded with that blackeſt of Characters; but after the Apoſtacy from the Primitive Simplicity had gradually obtained among them, then came they to fall off from the Worſhip of God himſelf, to a down-right contracting with, if not Worſhipping of the Devil.

We will firſt obſerve by what degrees this defection obtained upon them: For,

• 1. Alexander the firſt introduced that which they call Holy Water, mixed with Salt, and ordered it to be uſed.
• 2. Sixtus the firſt ordered, that Prieſts ſhould Miniſter in linnen Surplices.
• 3. Faelix the firſt appointed yearly Sacrifices in memory of the Martyrs.
• 4. Marcus the firſt brought in the ſinging of the Nicene Creed, and the giving the Pal to the Biſhop of Oſtia.
• 5. Zoſimus brought the uſe of Tapers into the Church.
• 6. Boniface the third obtained of Phocas, a Murtherer of his Lord, that Popiſh Supremacy, which to this day is ſo much ſtood upon, and was the firſt that Uſurped the proud Title of Univerſal Biſhop.
• 7. Boniface the fourth inſtituted All-hallow day, and dedicated the Temple of Pantheon, (an Idol Temple) to the Virgin Mary.
• 8. Martin the firſt, ordered Prieſts to ſhave their Polls, and to keep themſelves ſingle.
• 9. Vitalianus the firſt, firſt brought Organs in uſe in the Church of Rome. He ſent Theodorus, and Hadrian into England, to introduce the Latin ſervice.
• 10. Leo the ſecond, Ratifyed the ſixth Synod, to confirm the Maſs, and brought in the kiſſing of the Pax.
• 11. John the ſeventh, noted for building Churches, and erecting Images.
• 12. Gregory the ſecond Excommunicates the Emperour Leo Iſaurus, for ſtanding againſt Images.
• 13. Gregory the third Excommunicates the Emperour upon the quarrel about Images.
• 14. Paul the firſt Excommunicates the Emperour Conſtantine Capronimus upon the ſame Quarrel, upon which, it was well worth noting that the Emperours, who were deſcended from Idolaters, and Perſecutors, withſtood Images, being convinced of the dangerous conſequences of them; when thoſe who pretended to be the Succeſſors of the Apoſtles, were the Introducers of Heatheniſh Idolatry into the Church of God.
• 15. Stephen the third brought in Worſhipping, and Cenſing of Images. So the point was gained.
• 16. Martin the ſecond, his Father Palumbus was acknowledged to be a Conjurer: by which Arts it is ſaid he ſought the Papacy.
• 17. Chriſtopher the firſt is Recorded to have got into the Chair by the aforeſaid evil Arts: and was therefore depoſed, and thruſt into a Monaſtery.
• 18. Sergius the third ordained the bearing of Candles in the feaſt of the Purification of the Virgin Mary.
• 19. John the thirteenth, a man from his Youth polluted with all kind of villany and diſhoneſty, depoſed in Council by the Emperour Otho, ſlain in the Act of Adultery.
• 20. John the fourteenth began to Baptize Bells, and give them Names.
• 21. Silveſter the ſecond was a Magician, and contracted with the Devil for the Papacy.
• 22. John the nineteenth given to Magick; he took off the Election of the Pope from the People; and appointed the Feaſt of All-Souls.
• 23. Benedict the ninth, a Conjurer, wont with Laurence and Gratian (two Conjurers) whom he made Cardinals, to wander in the Woods, to invocate Devils, and bewitch Women to follow them.
• 24. Nicholaus the ſecond, a great contender for Tranſubſtantiation.
• 25. Innocent the third brought in the Doctrine of Tranſubſtantiation.
• 26. Sixtus the fourth brought in Beads into the Divine Worſhip.
• 27. Alexander the ſixth, Inceſtuous with his own Daughter, and gave himſelf to the Devil.

By this ſhort, yet dreadful Liſt, it may appear by what degrees, firſt Superſtition, then Idolatry, and after that Daemonolatry, or a Correſpondence, if not a Confederacy with the Prince of Darkneſs, crept into the world; nay, that part of it that claims the name of an Apoſtolick Church: Tho nothing more contrary, or rather Diametrically oppoſite to the Doctrine and Faith eſtabliſhed by the Holy Jeſus, and his bleſſed Apoſtles. The Heathen Oracles had been ſtruck dumb by the coming of the Eternal Redeemer, and the Divine Miracles wrought by him in Confirmation of the everlaſting Goſpel; the Magicians, and Sorcerers confounded by the Sacred Authority derived to the conſtituted Apoſtles, as we find recorded in their Acts, in the caſes of Simon Magus, and Elimas the Sorcerer, with divers others of that kind: But after the Chriſtian Doctrine had been confirmed by ſo many, and unqueſtionable Divine Miracles, ſo that there wanted nothing that might aſſure the World of the mighty hand of God that accompanied his Miniſters in their firſt planting the Goſpel of Salvation: Then again do we find the Arch-Enemy of our Souls unchained, and we may well calculate his loſing from the time of Stephen the third, which was that fatal period that again ſpread the foul Contagion over the Apostate Church: For now the myſtery of Iniquity ſhewed itſelf in the Temple of God, and the old Serpent began again to be Worſhipped as God, and [〈◊…〉] his Altars in the obnoxious Tem[•••…]

And here I cannot omit that which is irrefragably urged upon this Argument by the learned Doctor Brevint, in his Book, intituled, Saul and Samuel at Endor; a Treatiſe, that perhaps gives ſome of the cleareſt demonſtrations of the defection of the Roman Church, of any thing yet extant: though many of our Reverend and Learned Divines have acquitted themſelves with ſingular Honour upon that occaſion, to whoſe Memories Poſterity will be obliged to pay the moſt grateful acknowledgments: But this Gentleman had the opportunity of a long co-habitation amongſt their Fathers beyond the Seas, and the advantage of making ſuch diſcoveries, and obſervations, as cannot fall under the cognizance of others. I ſhall therefore make bold to cite ſome paſſages out of the fore-named book of that excellent Authors, in refutation of the pretended Roman Miracles.

I ſhall begin with p. 45. where he makes a quotation out of St. Auguſt. de Civit. l. 10. c. 16. There are ſome of the Devils Miracles, ſaith St. Auſtin that as to the work itſelf, ſeem to be no leſſer then Gods are, but their end muſt distinguiſh them. And therefore he will have the Miracles of the latter times

to be tryed by the true Church, as we find it in the Scriptures: and not the Church by theſe Miracles.

Bring Roman Miracles to this Rule, you may divide them into three Ranks; for ſome of them are but meer Tales; ſome are counterfeit Impoſtures, and Artificial tricks of Juglers: others have a real Being, but the Queſtion is, whence they have it.

As for the firſt ſort of Miracles: The Papiſts have by little and little, heaped them to ſuch an extravagancy, that divers of their Communion, who have ſome Modeſty left them, can ſcarce forbear bluſhing at the Relation. Gregory of Tours, and Gregory the firſt Biſhop of Rome, (if the four Books of Dialogues be truly his) did begin pretty well to tell ſtories: but theſe are nothing to the advances made by other Prelates, and great Roman Doctors, in the following Ages: And I may ſay confidently that theſe Romaniſts are not much ſhort of the moſt extravagant Romancers. There you ſhall read of Conſtantine the Great being a Leper, and transferring his Roman Empire upon that Pope that made him clean, of Wolves, and Lyons bringing back Lambs, and reſtoring them out of their Entrails, after they had torn them to pieces; of Birds flocking about to hear Sermons; and of Aſſes becoming Roman Catholicks, at leaſt kneeling to adore the Maſs-Sacrament, &c. They cannot conceive any great man to be a Saint, unleſs he hath an extraordinary gift for the working of ſuch Miracles. How true they be, you may beſt learn of the very Saints, who deny them: As for Example, S. Bernard, S. Chryſoſtom, and St. Gregory, and yet they are forced upon them: And you can hardly paſs for a true Catholick, unleſs you believe that St. Bernard was ſaluted, and ſuckled ſeveral times by our Lady in her Image; that St. Chryſoſtom did Raiſe the dead, did cure all ſorts of incurable diſeaſes; and had every night St. Paul himſelf whiſpering in his Ear, what he did write on his Epiſtles. And as to St. Gregory the Great, he had no meaner whiſperer then the Holy Ghoſt in Perſon, under the ſhape of a Pigeon ſitting quietly upon his head, and ſometimes ſtretching down her Bill into his Mouth, when he was Preaching. And we know that the Grand Impoſtor, Mahomet, pretended ſomewhat the like about the ſame time. Now you may be ſure all theſe things are Fabulous, ſince diſowned by the very men who are pretended to have had them, and who therefore knew beſt the truth of all theſe works, and aſſiſtances.

Much like to theſe are the Miracles of Ignatius Loyola, when he cures Women in their Travail, if you but ſet his Seal, or Signet on their Belly; when he makes the houſe where he happens to be, horribly ſhake; and when himſelf grows as hot, and as terrible as Mount Aetna, by the fierce motion of that Spirit, which from a debauch'd Soldier, made him a holy Jeſuit: or when he ſees the Soul of his deareſt Friend Hoſius mounting up into the Sky, far more gorgeous then the Soul of any other: or when he works greater Miracles with his own name in a little piece of paper, Cum nomine ſuo Chartae inſcripto, then Moſes and the Apoſtles did in Gods name. We cannot deny (ſays the Biſhop of Canaries) but ſometimes very grave men write, and leave to poſterity ſuch reports about Saints Miracles, humouring hereby both themſelves and the people, whom they perceive both prone to believe, and importunate to have them do ſo.

For the Authority of the above cited Fables, that worthy Divine quotes their own various Authors, citing the ſeveral Books, and Pages, where they are related; for confirmation of which, I muſt refer you to the 45th p. of his Book before mentioned. And is it not hereby evident to all that will not wilfully blind themſelves to their own deluſion, that theſe Stories, if true, are no other than Diabolical Cheats; being ſuch, as in no wiſe can be imagined to confirm the Evangelical Doctrine, but rather the Superſtitions and Orders by the Romaniſts, impoſed upon the world: Or if they are not true, then may we conclude them to fall within the number of thoſe lying Wonders foretold of in the Scripture, by which Antichriſt ſhall endeavour to eſtabliſh his Blaſphemies amongſt a Credulous, and Bigotted Generation. And what can their Fathers, that report thoſe ſottiſh Legends, be thought to be, but ſuch a ſort of people as are marked out by the Prophet Ezekiel, when he ſays, The Prophets Propheſy Lies, and the Prieſts bear Rule by their means, and my people love to have it ſo, and what will you do in the end thereof? O Depraved, and Adulterous Church, that impoſeth on her Proſelytes the Credit of ſuch Fictions, that thereby ſhe may procure a reverence, and belief of thoſe Superſtitions, and Idolatries, which her tainted Doctors teach.

Let us now go on to the ſecond ſort of Miracles mentioned by Dr. Brevint, which are ſuch as are made up all of Artifice, and Impoſture. Pope Boniface in this matter once behaved himſelf like a man, when through a Pipe or Sarbutane, he conveyed ſo dexterouſly this Oracle, Caeleſtin, get thee away, if thou haſt a mind to be ſaved; that Pope Caleſtin took it, it ſeems, notwithſtanding his Infallibility, for an Angelical Warning, and ſo left the Popedom to the Cheat. Pope Hildebrand had once another as good intentention of Cheating, but as it was much more Cruel, it had not ſo happy a ſucceſs, when he had ready a huge ſtone, which ſhould have fallen from a high Vault, like a Judgment out of Heaven, upon the head of the Emperour Henry the third, when at his Devotions; but the poor Wretch, who was employed in that good affair, made too much haſt, for he fell down with his great Stone, wherewith he was cruſht all to pieces, before the Emperour came under that place, where he uſed to kneel at prayer. It was a pretty trick of the Country Curate, (mentioned by Card. Benno,) who getting Crabs, with little Candles faſtened to their backs, ſet them a crawling up and down his Churchyard at night; and perſuaded his people in the morning, after he had taken them in again, that they were poor diſtreſſed Souls, which wanted Maſſes. Images, and Crucifixes have been found very commodious for working this kind of Miracles, eſpecially when they are ſet up cloſe to thick walls, as the great Serapis of Alexandria was once, for then 'tis an eaſy matter to get up behind by ſecret ways, to anoint the face of the Saint, and to put in a Chafing diſh, that ſhall make him both ſweat and weep, by heating, and melting that liquour. Springs, and Wheels; and ſuch like Engines, are of great uſe to make them move, and bow, and ſpeak; by ſuch a Miracle the Marrie, Prieſts unhappily loſt their good cauſe once at Wincheſter; for when they were upon the point of winning it, a Crucifix ſtarted at it, and declared againſt the Prieſts. This voice in the Synod being well ſeconded by the Monks, went preſently for an Oracle: So either ſimple were the Men, or ſtrong the Impoſtors of thoſe days; nor are they now much leſs in many places. Although Syranus tells all the World, That great deluſions are often put upon the People by Maſs-priests, and their counterfeited Wonders and Signs.

But the third and laſt ſort of Roman Miracles reckoned up by the forementioned Learned Author, are thoſe that indeed come neareſt to our purpoſe, and do unqueſtionably prove, that as the Heathens of old under the Images of Serapis, Molech, Baalim, and Apollo, &c. worſhipped baſe and infernal Spirits; ſo the Romaniſts now adays, (though they have new dreſſed and inſcribed their Idols) do no leſs than pay an Adoration to the Apoſtate Angels, and deluſive Spirits, which Act in, and Actuate thoſe Interdicted Images.

For my part (ſays he) when I do read in grave and famous Roman Writers, that a Conſecrated Hoſt will flie and flutter in the Air ſometimes, till a Maſs-Prieſt holds up his Pix to receive it; that ſhapes of Fleſh and Young Children have appeared upon their Altars, at the Elevation of the ſaid Hoſt; that by many good Experiences, Horſes, and Mules, and Cows, have been cured of their Diſeaſes, when ſome Maſſes were ſung for them to the honour of S. Barbara; that S. Dominick did write Books, which upon ſeveral Tryals no Fire could ever burn; that once he was ſeen perfectly in the ſhape of a Crucifix, with the five wounds in his Body, and a Crown of Thorns on his Head, That at the Conſecration at Maſs, ſomething like Chriſt was ſeen hard by him, with the ſame ſigns of his cruel Paſſion, dropping out of his own wounds ſome of his own dear Blood on this dear Saint; that the B. Virgin beheld all this, and of her own accord plaid the Maſs-prieſt, and adminiſtred the very Body of her Son, in one moity of a Conſecrated Wafer to this ſame Saint in token of ſpecial friendſhip; and all this averred, and ſworn as true, by a formal Oath in the name of the Bleſſed Trinity, and under pain of all kinds of Gods Curſes, in caſe of a lie or a miſtake, with five hundred ſuch and greater Marvels: I think it a kinder, and ſafer part in me to take them for ſomething, then for meer Tales.

But for my pains of believing ſo, let me, who by Gods Grace am a Proteſtant, have the liberty which the Papiſts allow themſelves, when they controul what is done by Pagans; to ſay, as perhaps it is true, that when the Emperour Veſpaſian once cured a Blind and Lame man, It was the Devil, who hindring the ſight of the one, and the motion of the other, ſeemed really to heal both, when really he did but ceaſe from hurting and anoying them. Sometimes Papiſts will come ſo far, as to ſuſpect their own Miracles, and to take them but for ſportings of unhappy and wicked Spirits; and for this he quotes Biel in Canon. lect. 51. Thoſe ordinary ſhews of a young Child, or of a Man of compleat ſtature, that appear ſometimes, as they ſay, among their holieſt Myſteries, and upon the Fiſts of their beſt Prieſts. They might as well, if their Intereſt would ſuffer it, find the like flaws in all the reſt, and you may eaſily do it, if you compare their own Roman, with all averred Chriſtian Miracles.

I fear there may be ſome will think I have been too long in this tranſcript; but if they conſider the conſiſtence of the Argument, and upon what great Authority it is deduced, will find no reaſon to complain: And I could heartily wiſh that every Engliſh Papiſt had before him thoſe Books to peruſe of the Roman Writers, out of which our Author makes his Citations; I ſhould think it impoſſible but the Opinion, and Authority of thoſe of their own Religion, muſt certainly prevail with ſome of them, that are Ingenuous, at leaſt not to pin their Faith upon the Traditions of ſome of their over-ſuperſtitious Fathers, but I muſt again return, and go on with our Excellent Author, to obſerve how the Roman Miracles diſtinguiſh themſelves from thoſe of our Bleſſed Saviour and his Apoſtles: And here he admirably diſtinguiſhes,

• 1. The Works in themſelves.
• 2. The tendency and deſign of them.
• 3. The Time, or period of their Operation. Whenas the ſo much-boaſted Popiſh Miracles have in them,
  • 1. An Intrinſical Impertinence, and frivolouſneſs.
  • 2. A general Aptitude and Tendency to confirm any trifling piece of Superſtition; rather than any fundamental, ſolid point of Religion.
  • 3. An appearing, and exerting themſelves in the latter times; and even thoſe marked out by our Saviour for times of a general defection, and deluſion, and are branded for falſe Miracles, ſuch as Antichriſt at his coming ſhould enchant men with, 2 Theſſ. 2. Rev. 13.13.

As to the firſt black Character (he ſays) whereas the Ancient Miracles of God are grave and ſerious Works, and do carry along with them both ſome Image of Gods Wiſdom, and ſome holy Impreſſion of the Divine Hand that cauſes them: The Modern and Roman Miracles are commonly ſuch Sports and Pranks, as can become but Fairies, and Hobgoblins. What is there in the whole World more Impertinent then to make the moſt Bleſſed and Holy Virgin Mary come purpoſely out of Heaven, whence it was not heard ſhe came before, to drudge here and there about Monks, about ſick Wives, about Images and ſuch like things? Who could take for a holy Soul or a good Angel (much leſs for that ever bleſſed Saint) that which appears under her name like a Woman ſhewing her Breaſt, embracing men, giving them Suck, enticing them with her Favours, Hoods, Veſts, and ſometimes fine Rings which ſhe makes for them of her own Hairs. To ſuch purpoſe ſhe is ſaid to have brought down her Heavenly train, and to have ſat in S. Ildephons's own Throne, whilſt thouſands of her Virgins ſtood ſinging about her, and about the reading Pulpit; and all this great appearance to Compliment the Biſhop, and preſent him with a White Robe, which ſhe ſaid ſhe had taken out of her Sons Wardrobe; and it was to be worn only upon her days; and all this becauſe the Eye of his Faith was continually bent to her Service; (for this is the beſt Eye of Roman Faith) he was to wear it in that Church, and after to have joy in her Cloſet or Apartment, in Promptuariis meis. This Gown is ſhewn at Toledo.

At another time (they ſay) ſhe came to Church (having it ſeems often before chid Ʋdo the then Biſhop for lying with her Nuns, Thou hast had, (ſays ſhe) ſport enough, do ſo no more;) notwithſtanding afterwards ſhe found him a Bed with no meaner Miſs than the Mother Abbeſs her ſelf: At which ſhe calls her Son (it is not to be ſuppoſed to be the ſecond Perſon in the Trinity) and cauſed their Angels to pluck him off the Bed, where they beat him till at every blow he vomited up one of thoſe Hoſts which he had Conſecrated whilſt in that ſin: And becauſe of her Sons dirty lying (if there be ſuch a thing as Tranſubſtantiation, it muſt be ſo) ſhe held the Chalice to take both the Wafers and her Son in it. Then the Queen of Heaven, ſays the Hiſtorian, takes up theſe vomited Wafers, and waſhes them clean with great care, and lays them up reverently on the Altar.

Abundance more of Feats he reckons up reported in the Roman Hiſtorians, and Authors of the ſame Spirit, which they would perſwade their blinded Bigots to be the Virgin Mary; as her going to Orleance with a Box of Ointment, to dreſs the back of a Dean; giving ſpecial Pills to a Monk to purge his Choler; feeding S. Albert, with a ſort of Bread, after which he reſolv'd to feed on nought but Herbs and Roots: Coming (they ſay) down from Heaven, but more likely from the power of the Air, to uncover her breaſts, and put her Paps into the Mouth of S. Hubbert, and S. Bernard; then they make her to woo Sweet-hearts, and give them Rings of her own Hair, as to S. Alan, and S. Harman, to both which they ſay ſhe was married, and that in the preſence of all her Saints, (Spirits like her ſelf relating a thouſand other ridiculous, if not blaſphemous ſtories of her, too tedious here to mention.

Then they bring down (whom they would impoſe upon us to be the Eternal Son of the Father) lying as if dead under the hand of a Maſs-prieſt, or ſhewing tricks of Activity, like a young Child among the Novices, in their Churches and Covents:

One ſays, he hath ſeen this little Child creeping out at the mouth of a Crucifix ('tis all a Sparrow could do, but the Devil can do much more) and thence jump into the Lap of an Image, thence flying up again the way that he came. Another ſays S. Ida had him, and kiſſed, and embraced him, ut ſponſa ſponſum; then he muſt hang about her Neck whilſt ſhe ſings an Anthem; S. Agnes had him too, whilſt ſhe ſtole a little Croſs out of his boſom: They ſay he was brought by his own Mother, to be kiſſed by S. Catharine, of the order of Clara upon a Chriſtmas Eve; and that the ſame Dame brought him to Bed to S. Boniface, in ſwadling Cloths. They will have it, that S. Lucia of the order of S. Dominick had him three Days and three Nights, during which time the Image of the Virgin had no Baby on its left Arm; after that, they marry him to her, when he looked as if he had been but ſeven years old. S. Hostradus and others took this illuſion for a real appearance of the Holy Infant, and thereupon offered him as we do Children, ſomething to eat; ſome would dandle him on their Knees, and others play with him, and S. John, who was his companion at it.

Thus, with grief, may pious Souls ſee according to the Propheſies, Jeruſalem trodden and danced upon by ugly Owls and wild Satyrs. Iſa. 13.21. So the Roman Church is become a Stage for vile Spirits to act upon; for where are the good Saints or Angels that will repreſent, much leſs act Chriſt and the Bleſſed Virgin, under ſuch ſhameful perſonages?

Then as for S. Francis, you have Sheep and Aſſes running to hear his Sermons; Swine falling dead under his curſe, for having hurt a poor Lamb; all ſorts of Cattel recover with the Water he waſht his Feet in; Women eaſed of their Travel by applying to them ſome of the Hay his Mule uſed to eat of.

Again, you may find S. Dominick at Maſs, hanging in the Air like a Bird; or at the Bed-ſide of a ſick Woman Tranſubſtantiating Worms into Pearls; or by the Water ſide, raiſing the River into a Flood; or at his Devotions, forcing the Devil to hold Candle to him, 'till the poor pugg burn his own Fingers in the Service: Or, ſometimes you may find him changing the ſex of a young Girl unto a Boy.

Nor did the Women come behind hand for extraordinary feaſts; for if you read but the Life of S. Christina, you will find that ſhe roſe from the dead twice, before ſhe died for good and all, and ſo died thrice. She had a mighty knack at Miracles all her life long; for to ſave Souls from the pains of Purgatory, ſhe loved to throw her ſelf into all the hotteſt Ovens, and burning Fires ſhe could find, that ſhe might endure here what they ſuffered there; and to atone for Gluttons, ſhe reſolv'd to ſtarve her ſelf, till finding the pains of a ſharp hunger, ſhe had Milk came into her Paps, ſo allayed the cravings of her Stomach, by ſucking her ſelf; ſhe expiated for proud Souls, by applying her ſelf to the worſt way of common begging; ſhe could diſtinguiſh too between the honeſty and diſhoneſty of thoſe which gave her alms, for the Bread that came from good hands taſted like Bread, but that which came from wicked hands taſted like Toads-fleſh. To ſatisfy for all Sorts of ſins contracted by thoſe which uſed much company keeping, ſhe reſolv'd to forſake mankind, and to come near none but Beaſts; at laſt that ſhe might be ſafe from all contagion of Fleſh and Blood, ſhe parched her ſelf on the tops of Trees; there her thin body being made thinner, both by continual faſting, and great fervency of Spirit, ſhe did at her prayer contract her ſelf into a round form, much like that of a Hedg-hog. She could climb up the higheſt Trees like a Squirrel, and ſwim in Rivers like a Fiſh; till her Friends, barbarous, it ſeems, and not believing all theſe Miracles, put her in Chains as a Mad Woman; and there ſhe miſerably lacerated her poor body with ſtruggling hard to free her ſelf; and this violence in Priſon gave occaſion to more Miracles, for the Milk in her Breaſts turned into Oyl, wherewith ſhe did anoint her ſores, and ſometimes too, ſhe uſed it as Butter to ſweeten her Bread. Cardinals and whole Towns can aver theſe extravagancies, and therewith we ſhall conclude the firſt kind of Roman Miracles; omitting what might be ſaid of S. Brigit, S. Julia, S. Clara, S. Ʋrſula, with hundreds more known and famous in that Church, with whoſe ſtories their Voluminous Legends do crawl all over. In the mean time it will not be amiſs for ſatisfaction of the curious, to inſert the names of thoſe Authors our Reverend Doctor hath made uſe of in this Section.

• Alan. Rediv. part 2. c. 4.
• Jul. [•]omer in vita Ildeph. ap Sur. 23. Jan.
• Chronick Deipar. an. 985.
• Leander in vita Reginald.
• Robert. Archid. in vita S. Albert. ap. Sur. 7. Apr.
• Chronic. Deip. an. 598.
• Hiſtor. Eccl. Carnot. an. 1020.
• Chronic. Deip. an. 1152.
• Ibid. an. 1476.
• Ibid. an. 1235.
• Matth. Paris in vita S. Godric.
• Menol. Ciſterſ. 29. Octob.
• Bov. 14. anal. an. 1317. n. 2.
• Flamin. in vita S Catharin.
• Henriques Faſcicul. S. S.
• Chronic. ord. praedict.
• Henriques 3. Jam
• Chronic. Deip. an 1285.
• Ibid. an. 1235.
• S. Bonavent in vit. S. Fran.
• Job. Garg. in vita S. Dominic.
• Tho. Cantapr. in vita S. Chriſtinae ap. Sur. Jun. an. 1160.
• Jacob de Vitriaco, in vita S. Mariae Ocigniar.

CHAP. VIII.

A further evidence of the Confederacy of Roman Prieſts with evil Spirits.

THE Argument that we are now upon, having already taken up too much Paper for one Section, I have thought it proper to continue it in the following Chapter, leſt, thoſe who are ignorant of Satans devices, and of the Artifices of his Priests, ſhould want ſo convincing a Demonſtration of the danger of Communion with them, as is laid before them in the ſubſequent lines. I muſt therefore reſume the Diſcourſe as it is continued in the forecited Book of the Reverend Dr. Brevint; and having already tranſcribed the ſum of what he ſpeaks upon the firſt Head, namely, That the Miracles of the Roman Church, are ordinary, ſuch trifling, and Ludicrous pranks, as cannot poſſibly ſeem to hold any proportion with thoſe ſolid and Divine Operations, which atteſted the Truth and Excellency of the Doctrine of the Holy Goſpel: The Second Evidence that he mentions is, the Tendency and Deſign of the Popiſh Miracles; which look quite another way from thoſe wrought by our Bleſſed Saviour, and his Apoſtles: For whereas thoſe laſt confirmed the Faith, and Doctrine of the firſt Preachers of the Doctrine of Salvation; and thoſe which anciently were wrought at the Sepulchres of the Primitive Martyrs, cannot be thought to juſtify or aſſert any other Faith, or Doctrine than what was Taught, Believed, and Practiſed by thoſe Holy Men; Aug. de Civit. l. 22. c. 9. ſays, What is it that theſe Miracles will attest but the Reſurrection and Aſcenſion of Christ? St. Paul tells us, that they taught nothing, but what was concluded within the Law and the Prophets; and it cannot be ſuppoſed that the extraordinary things done by them ſhould confirm any other Doctrine than what they Taught. So at this day, tho all ſorts of Operations were to be ſeen at the Sepulchre of St. Paul; they could not be preſumed to confirm the Popes Bulls, or the Innovations of the Roman Church, but thoſe truths which were contained in his Preachings, and his Epiſtles. But as for Roman Miracles, they follow their Novel Doctrines, which ſometimes are contrary to, and always quite different from the true Chriſtian Goſpel. How many Volumes would be required to contain all the revelations, and the ſtrange wonders, that encourage, and excite men in general to the Worſhip of the Virgin Mary. As many more are beſtowed upon the doing it by ſpecial ways, and at her particular Feaſts; for upon that ſcore great Indulgences are promiſed to her Adorers; or elſe what mean thoſe ſwarms of Monks that lie hid under her Coats, or the Ladders whited with her Milk, from which no body (that takes that way to Heaven) can ever tumble down? Or thoſe Quires of ſuppoſed Angels heard in the bottom of a deep Well to ſing her praiſes? What can be thought of thoſe Images that bleed, or ſpeak, or fly as light as Feathers, unleſs it be to bring mankind to the Worſhipping of Wood, or Stone, or ſomething more ſordid and abominable, which ſeems to give motion to thoſe inanimate Stocks? What all thoſe thouſands of ſad Souls to ramble up and down the World, ſince the time of Pope Gregory, but to reveal Purgatory, and recommend Maſſes for the dead? What abundance of ſtrange Feats have been done by St. Francis, and St. Dominic, on purpoſe to confirm their new orders, and ways? What can ſignify thoſe heaps of excommunicated Flies; and a poor Raven pining to death under the ſame Curſe, for having fled away with a Biſhops Ring, but to ſhew the Terrour of the Roman Keys? And thoſe multitude of ſmall and great Toads crawling in and out of mens mouths, when they do obſerve well or ill the rules of Auricular Confeſſion, but to juſtify that jugling piece of Prieſt-Craft? Or the many little Children ſtanding upon conſecrated Wafers, but to maintain the Doctrine of Tranſubſtantiation? What can the many pretended Miracles wrought by the five wounds in the body of St. Francis, or the Rope about his Loyns ſignify, but to keep up an Opinion of the Sanctity of that Order? Then the Doctor asks your Opinion of the following Miracle, which he thus relates.

A Biſhop moved with paſſion againſt a Covent of Franciſcans, was reſolved to turn them out of his City, and to do it the next day: The night before, behold their Sacriſt ſees in a viſion the Image of St. Paul, and the Image of St. Francis, both painted in the Church window, talking earneſtly one with the other. He hears St. Paul extreamly blaming St. Francis for no better defending his own Order; and St. Francis anſwering to him, What ſhall I do? ſays he, I have but a Croſs, and that is no defenſive Weapon; but had I a ſword, as you have (for commonly they repreſent them ſo) perhaps I might do ſomewhat more. The man being awak'd, ſtarts out of his bed, and his imagination being full of this, runs to the Church, finds the two Pictures had exchanged their Arms: Paul in the window had the Croſs, and St. Francis had the Sword.

This amaz'd the whole Covent; but that which is more then all the reſt, St. Francis had not St. Pauls Sword in vain, for that ſame night the Biſhop had his throat cut. What Evangelical Doctrine can be confirmed by theſe three Wonders? Pictures that can ſpeak and move; St. Paul, that exhorts to revenge; and a Saint, who during his life, made Conſcience, as they ſay, to kill a Louſe, now can cut his Biſhops throat: What can be infer[•]d from this, unleſs it be this wholſome Doctrine, that Biſhops are not Jure Divino, but Friers are? All theſe, and whole Millions of other ſuch Roman Miracles, are not fit for Chriſts Calendar, becauſe they never were accommodated for perſuading men of the truth of Chriſts Goſpel, and upon that account muſt needs proceed from any other than his Spirit. Authors quoted for proof of this ſecond mark are.

• S. Anth. 3. part Hiſt. l. 23. c. 3. Ser. 1.
• Chron. Diep. an. 1231.
• Hiſt. Carnat. an. 1116.
• Archiev. Buburg. in fraud. an. 1383.
• Menol. Ciſtere. 28. April.
• Leand. in vita Hyacinthi ap. Sur. 16. Auguſt.
• Gregor. in Dialog. paſſim.
• Specul. Exemp. Tit. Excommunicatio Exemp. 5.
• Ibid. Exemp. 4.
• Ibid. Tit. Confeſſio Exemp. 22.
• Ibid. Tit. Euchariſtia.
• S. Bonav. in vita Franc.
• Hieron. Platus de bono ſtatu Relig. l. 5. c. 33.

The third foul mark he mentions of Roman Miracles, and which will put it beyond all doubt, that they are the effect of Diabolical Confederacies, and Impoſtures, is, that beſides the evil tendency of them, they appear, and ſhew themſelves unto the world in ſuch ſuſpicious times, as may juſtly diſcredit, and call in queſtion even true, and real Miracles. The gift of Miracles being unto Teachers, what credential Letters, and Royal Colours are unto publick Officers, which ſignify much unto good Subjects, whilſt they know them granted to none but ſuch as the King doth really ſend; but very little, after they ſee thoſe in the hands, theſe on the backs of every dirty Carrier, who hath a mind for his own ends to Counterfeit them, and rant with them. No man takes for good payment whatſoever hath Caeſars Image, after he hears of falſe Coiners, who have diſperſed vaſt ſums abroad, and marked them with the ſame ſtamp We are not now in the priviledged days either of Moſes, or Elias, or of Jeſus Chriſt, or his Apoſtles; when neither all the Magicians could make one Louſe; nor all the Baalims light fire on one Altar; nor all the workers of falſe wonders open their mouth againſt the Son of God. We live in ſuch times, when the Devils in all mens account, are let looſe from ſuch a reſtraint, and the Church left unguarded of ſuch a protection: When falſe Prophets may ariſe with ſuch Propheſies, and falſe Chriſts with ſuch Miracles, as, if it were poſſible, might deceive the very Elect.

Now the Mirabilarians, as St. Auguſtine calls them, are abroad, againſt whom, ſaies he, Cautum me fecit Dominus. The Lord himſelf, and his Apoſtles after him, have given us all ſufficient warning; ſo that it would be a great folly in us to take notice, or run after ſuch, as have a permitted power of Counterfeiting true Miracles, therewith to amuſe the ſimple. The glorious work of our Bleſſed Saviour, his Diſciples, and other Apoſtolical Fathers, were done in ſuch clear days, as diſſipated, and ſcattered all ſuſpicions, and imaginable Clouds of Impoſture; the Devils had not ſo much as the liberty to preach the Truth, Mark 1.25. If either Simon Magus, or Elimas, tho Sorcerers of the higheſt rank, did but offer to play their old Game, and ſhew their deviliſh Feats, you read in the Acts, how they were kept in. Thus this mighty reſtraining hand, rather than the intrinſecal greatneſs of the work, was an infallible Evidence, which in thoſe days ſhined about all true Miracles; whereas the Revelations, and Feats of the Romaniſts muſt needs be full of ſuſpicion, and noted for ſuch by all good Chriſtians, ſince they came forth, when all falſe Chriſts, and falſe Prophets have the liberty to work them. Then come up the Apparitions of ſad Souls, by thouſands, to acquaint their Friends with their condition underneath: and what neither Moſes, nor the Prophets, nor Jeſus Chriſt himſelf, nor his Apoſtles ever thought to mind us of; diſtreſſed groaning Spirits make it their principal buſineſs to throng about, craving for help, for Pilgrimages, and Maſſes. Then come Images to bleed, or ſing or mourn, as occaſion requires: and the Conſecrated Elements, the better to juſtify what they are not, appear with blood, with fleſh, and even ſometimes with whole Children. It paſſes all underſtanding, how the Virgin Mary, who kept her ſelf ſo long above, would not come down among us Mortals, either ſooner, or in leſs ſuſpected times, or on more ſerious Errands. Five hundred years may be accounted, when all good Authors will juſtify that ſhe continued as quiet above; and that ſhe, after ſo long reſt and abode in the bleſſed Manſions, ſhould take ſuch an unlucky, and obnoxious time to come down, and ſhew her ſelf to men, when the Devil, and his foul Spirits are permitted to play their pranks; this indeed is very admirable! It can hardly be imagined, that ſhe who never did appear to any of the Primitive Holy Fathers, in a leſs ſuſpected juncture, ſhould in theſe laſt and Branded times, ſhew her ſelf to a dirty Monk. Did not St. Auſtin, before he died, being beſieged by Barbarians, deſerve as well her protection, and a guard of her armed Angels, as St. Dominick did, whileſt he held a poor pitiful Heretick about the neck with his Roſary? wherefore had none of theſe holy men, St. Athanaſius, St. Hillary, St. Cyprian as well the comfort of a kiſs, or an embrace, as Loyola, Stephen the Minime, and a thouſand more leſs deſerving it? Or how comes ſhe, who never was known to take notice of any trouble, diſeaſe, or impriſonment of true Saints, as the Head-ach of St. Chryſoſtom, the ſicklineſs of St. Baſil, the infirm body of St. Gregory Nazianzen, the Priſons, and Tortures of all the Martyrs; now to be running up and down to relieve all ſorts of perſons: to cure a Jeſuit with her Child, whom ſhe laid by him in his bed: to cure whole Countries of purple Feavers; and to free ſeveral Rogues, that had well deſerved hanging, from the Gallows, from Dungeons, and from all imaginable ſorts of dangers? How comes this fancy to take her ſo late of bringing down out of Heaven, Croſſes, Hoods, Books, Robes, Holy Water, and ſuch other Utenſils, which the Fathers in former times never had, nor expected from her? The truth is, theſe kind of Apparitions and Miracles were moſt adviſedly reſerved until ſuch times, as theſe latter are, dark, and confuſed, and more propitious to Impoſture; and theſe ſtrange new tranſactions have another reaſon beſides, which I wiſh Roman-Catholicks would ſeriouſly conſider, and it is this.

As long as the Bleſſed Virgin had no more honour in the Church, then what became a Creature, and was allowed to her by the Fathers, to be Honoured, not Adored; no Antient Author will tell you that ſhe ever appeared among men. But as ſoon as the latter times brought in publick Services to pray with unto her, and Images to pray to her by; then ſhe (or rather ſome other Spirit under her name) began firſt to beſtir her ſelf: then ſhe, and a multitude of other Saints with her, ſeem to come down, and appear at the voice of theſe new Prayers, juſt as the Soul of Samuel did, (or rather ſeemed to) come up at the Myſteries of Endor. Ever after the pretended Queen was ſeen in the Roman Church, as in her Heavenly Palace: and ſhe had more Angels to wait on her in the leaſt of her ordinary Progreſſes, then our Bleſſed Saviour himſelf had in any of his moſt ſolemn appearings: But as when the Devils will look like Angels, you may ſtill, they ſay, either perceive a Cloven Foot, or ſmell a ſtinking vapour, that betrays the pretended glorious appearance, ſo Roman Miracles, and Viſions, have commonly ſome black mark, which may convince any ſober man, that they are not really what they ſeem to be. Conſider in the Holy Scriptures what the true Saints and Angels of God have done, whenever they met with more Honour then was their due: or ask St. Auſtin what thoſe Spirits are, who take it when it is given, or call for it when it is not: No Saint, nor Angel, ſays the good Father, will take of others what they know to be due only to God: as it appeared by Paul and Barnabas, who tore their cloaths, when the people offered to worſhip them, to ſhew they were meer men: And by that Angel who rejected Adoration. They are unclean Spirits that are for Worſhip, and tho they care little for fleſh; yet they pride themſelves in Sacrifices, becauſe God, under the Law, appointed them for his own ſervice▪ And in another place he ſays, Good Angels are for this one thing, that with them we may ſerve God, in whoſe contemplation they are happy: but they who invite us to ſerve themſelves, are like proud men, &c. only the ſerving of proud Devils is more hurtful. And in another place he ſays, Coeleſtial, and happy Spirits will have us Sacrifice (not unto themſelves, but) unto God, whoſe Oblation they are, as well as we; and therefore, all Revelations, and Miracles that invite us to ſerve more than one God, are ſuch ſeductions of Devils, as any pious, and prudent men muſt needs throw off; for this is their proud Malice, who by that Token are noted, neither to be good Angels themſelves, nor the Angels of a good God. For the good Angels love us ſo well, that they will not have us to ſerve them, but the true God only.

This was the Opinion of St. Auſtin in his time, by which it appears what his thoughts were of Saint, and Idol-Adoration. Let us now bring to theſe Chriſtian Rules, moſt of the Roman Miracles, and Apparitions. Let us ſee when ever this humble Spirit did (with the good Angel) reject one Worſhipping, or devout Adoration; ſhew, wherever ſhe once tore her cloaths at the hearing of Te Deum, and the whole Pſalter of David ſung, and applied moſt Blaſphemouſly from God to her. Certain it is, that for ſeveral Centuries of years, the ſteps of another Spirit are to be found in her ways, ſeeking continually for more honour. We may behold one who ſtrokes, and kiſſes pious men, becauſe they both begin and end their beſt devotions with her praiſes: who teaches in what godly form they muſt pray to her for all Bleſſings: who calls them into brakes of Thorns, and Nettles, and ſometimes into holes under ground, to find, and Adore her Images: one who can put on the ſhape of a Stag, or a Pigeon, or a great Queen, purpoſely to ſhew the place, and ſtone where ſhe muſt needs have an Altar, or a Chappel, or a great Church that there ſhe may be ſerved and Worſhipped to the worlds end; and there walk, and delight her ſelf; one who in all theſe Churches, brags among Men, as if ſhe were the Mother of Compaſſions, the Lady of the Houſe of Prayer, and the Fountain of all Bleſſings: Laſtly, one who ſpreads forth about her a great Mantle, therewith to betoken the largeneſs of her Mercies and Favours; which ſhe ſays, ſhe denies to none that will come to her with faith. And now let St▪ Auſtin, or any good Chriſtian judge what kind of Creatures theſe Spirits are; and what great difference there is between thoſe which among the Pagans did perpetually labour for Sacrifices, and theſe, which now among the Papiſts, are all for Maſſes, and the greateſt oblations that can be ſet on Romes Altars. Mean while we may be confident, that none but God alone can own Sacrifices, Altars, and Churches to be ſerved with; none but Devils ever owned Images to ſpeak, move, or any wiſe to work in; ſuch Spirits as theſe may be the Authors of all the boaſted Miracles, Apparitions, and Revelations among the Romaniſts; and ſuch appearances, and deluſive Operations are very fit for ſuch Spirits: and both foretold, and reſerved for the laſt times? And ſo it may be gueſs'd what that Church is that hath her proper eſtabliſhment both from ſuch Wonders, and ſuch Saints.

For proof of what is ſpoken upon this third head, relating to the timing of Popiſh Miracles, ſee the following Authors.

• Aug. in Joh. Trac. 13. ſub fin. ibid.
• Specul. Exemp. Tit. Roſ. Exemp. 1.
• Attich. Cron. Ord. Minim. an 1612.
• Chron. Diep. an. 1561.
• Oliver L. Mirac. Mar. Montis.
• Albert. de viris Illuſt. Ord. Praedic.
• Epiphan. Contr. Haereſ. l. 3. adv. Collyrid.
• Auguſt. contr. Fauſt. l. 20. c. 21, 22.
• Idem de vera Relig. c. 25.
• Idem de Civit. l. 10. c. 7. Ibid. c. 16.
• Ibid. c. 7. item l. 9. c. 23.
• Caeſarius l. 7. Hiſt. c. 25.
• Leander. de viris Illuſt. Chron. Diep. an. 1372.
• Chron. Diep. an. 1178.
• Franc. Hieraſc. in vita Henr. Silice.
• Odo Giſſeus Hiſt. virg. Anicienſis.
• In vita Manaveriap. ſur. 5. Jun.
• Arch. Gian. cent. 3. Annal. l. 4. c. 9.
• Od. Giſſaeus ſupra.
• Niceph. Eccl. Hiſt. l. 15. c. 25.
• Bloſius in Monili.
• Menol. Ciſterc. 22. Dec.
• Chron. Diep. an. 1467.
• Tho. Malvenda Tom. 1.
• Annal. Ord. Praed. an. 1221.

Much more doth the learned Doctor urge, to prove that what the Papiſts offer to the Shrine of that which they call the Bleſſed Virgin, can be nothing leſs than giving Divine Honour and Adoration to an unclean Spirit; but I fear I have been tedious in tranſcribing this; tho it were to be wiſhed that all profeſſed Chriſtians were truly convinced of the danger, and damnableneſs of this Roman Doctrine. For, if

That which was never commanded by God in his Word, ought not to be introduced into his Worſhip: If,

Whatſoever pretended Saint or Angel claims a Religious Adoration, be to be reputed Diabolical, and unclean; Then what can be concluded of thoſe Worſhippers, and theſe Saints in the Roman Church, unleſs it be this, that they have not introduced only the Doctrine, but the down-right Worſhipping of Devils.

It is not for nothing that the Holy Spirit of God doth in the Sacred Writings, by his inſpired Pen-men ſo often warn, and call off his People from Idolatry; it is not for nothing that the Eternal Fountain of Bleſſedneſs expreſſes ſuch an inflamed Jealouſy againſt the Iſraelites for departing after ſtrange Gods; and that the Divine Vengeance always followed that Impious Abomination with ſuch tremendous, and ſmoaking Judgments: For when once the profligated Spirits can obtain for Deities in their Temples and Altars; it is not to be expected that the true, and Eternal God ſhould have any place in the heart of ſuch a People. Therefore the Scripture calls Idolatry a departing from the Holy One, a going a Whoring from him. The Samaritans had that Opinion of the works which Simon the Sorcerer performed by Witchcraft, and a Diabolical Confederacy, that they called him the mighty power of God, in the 8th Chap. of the Acts. But by the verſe preceding, it appears that he had faſcinated their minds, and laid his Charms on their underſtandings, that they were in ſuch a condition as Paul terms the Galatians, they were bewitched, that they ſhould not Obey the Truth. And it cannot be ſuppoſed that any thing ſhort of ſome forcible Enchantment could prevail with thoſe of the Roman Communion, to give faith to thoſe lying Wonders, and Divine Worſhip to thoſe eluding Spirits, which upon that account, have the Shrines erected amongſt them.

By what hath been ſaid, it is evident, that thoſe Ghoſts, or Spirits which require Temples, and Worſhip, are no other then ſome of the Tainted, Expulſed Legions; and that the ſtrange Miracles performed by the Images, or at the Shrines of theſe Deities, are the old deluſions continued; whereby they drew the Antient Pagans after their Oracles, Groves, and Pythons, &c. and the Papiſts now a days into an Adoration of Images, Altars, and Relicks. Still the old Confederacy is kept up, tho under new Forms, and Notions. And perhaps it is none of the ſmalleſt Policies of the Agents of that Communion, to impoſe upon their Credulous Ones the belief that there is no ſuch thing as a Witch; that ſo their performances of that kind may the better paſs under the notion of a Miracle. But by the following diſcourſe, any one that will not wilfully blind himſelf, may diſcern the ſtrange, and vaſt power that the Deceiver of the Nations ſtill maintains amongſt the degenerate race of men. And ſo I have put an end to the firſt Part.

THE SECOND PART OF Pandaemonium,

Giving an Account of divers moſt Remarkable Witchcrafts. Alſo a further Account of Daemons, and Spectres, never before Publiſhed.

BY what hath been ſaid in the foregoing pages, it is evident, that the Prince of Darkneſs hath a very large Dominion among the Sons of Men; That he hath his Temples, Altars, and Sacrifices: and though under new and different names, ſtill draws off poor biggotted wretches to pay unto his Implous Shrines that Honour, Homage, and Adoration, which is only due to the moſt High. There are beſides theſe, another ſort of the Infernal Diſciples, who give themſelves up immediately to the Conduct, and diſpoſal of the Apoſtate Angel, by entring into League, and Covenant with him, and giving themſelves up to thoſe Black, and Interdicted Myſteries, which juſtly are puniſhed with death, both by the Divine, and Human Law. Theſe have their Familiars of the dark Region, that aſſiſt them in the Execution of their Helliſh purpoſes; by this means they attain to performances vaſtly tranſcending the capacity of Human Agents, as much as can be ſuppoſed that Spiritual, and Angelical Beings exceed in Subtilty, Agility, and Power, whatſoever can be pretended to by meer Mortals. It would ſwell this Volume to too large a bulk, ſhould I ſpeak of the divers ways and manners, by which they enter themſelves Scholars to the School of Darkneſs; beſides, divers learned and famous Authors have taken great pains herein. I ſhall therefore no longer detain the Reader from an account of divers very Remarkable Relations, never yet Printed; the Truth of which will be averred from Perſons of unqueſtionable Reputation now alive; the things themſelves having been done within the compaſs of theſe very few years: And if ſome ſober, and ingenious Perſons would undertake but to commend to the publick the Occurrences of this nature in every County; It would doubtleſs be a work very acceptable to all good men; and of great uſe for the conviction of others.

The firſt Relation.

An Account of the Troubles that happened in the houſe of Peter Pain, a Shoe-maker, living in Mary Poel Street, in the City of Briſtol, extracted out of a Letter ſent me from Mr. J. R. a Gentleman of good Ingenuity, and Reputation, an Inhabitant of the City aforeſaid. Dated, June 25. 1683.

Sir,

ACcording to your deſire in a Letter I received from you on Saturday laſt, I have here ſent you the true, and real Account of the paſſages you deſired. That which was related by our late Dean, was thus; That about 45 years ſince, the houſe of Peter Pain, then a Shoe-maker in St. Mary Poel Street in this City, was extreamly diſturbed with moſt ſurprizing, and unaccountable noiſes for ſome time; and one night above the reſt, about 12 of the Clock, the uſual noiſe was accompanied with ſo great a light through the whole Houſe, as if every Room had been full of burning Tapers, or Torches; Theſe repeated ſcenes of Horrour ſo amuſed the whole Family, that they applied themſelves to Mr. Toogood, the then Miniſter of St. Nicholas, who was eaſily prevailed withal to viſit the Houſe; which he had no ſooner entred, but he became an Ear-witneſs of the moſt dreadful, and accuſtomed noiſes; ſo, together with the whole Family, he repaired into a Chamber at one end of a Gallery, at the other end of which, was a large bulky Trunk, full of old lumber, and ſo heavy, that four or five men were not able to lift it: Having ſhut the door to them, the Miniſter went to Prayers, during part of which time, the noiſe continued, and on a ſudden ſomething was flung againſt the Chamber door, with extraordinary violence, upon which the noiſe immediately ceaſed. When Prayer was ended, they went to go forth of the Chamber door, but could by no means force it open, until they had called for the aſſiſtance of ſome of the Neighbours, who running in to their relief, found the door barr'd cloſe with the great Trunk aforeſaid; upon which they all concluded that it was caſt there in that violent manner, when they heard that mighty ſhock againſt the door, juſt before the ceaſing of the noiſe. This is a true account of that paſſage, which the Gentleman aforeſaid had from the Son of the late Dean above mentioned, who was then an Apprentice in the houſe; and the whole Tranſaction is ſtill recent in the memories of the Neighbours, who were Witneſſes of the amazing Troubles, which at that time diſturbed that houſe. Divers other ſtupendious circumſtances accompanied theſe noiſes, which by reaſon of the great diſtance of time, and place, we can have no particular account of.

The ſecond Relation.

Is an Account of another paſſage in the ſame Letter, from the party aforeſaid, relating the ſtrange manner of Fits which ſeized the Children of Mr. Merideth of Briſtol.

FRom Mr. Merideth I was informed that January laſt was eight years, he had a Son, and three Daughters, (all between the age of fourteen, and eight years) taken with violent Convulſive Fits, within a weeks time of each other, to the great amazement of many Phyſicians, and Divines, and multitudes of others that beheld them. The firſt ſymptoms they obſerved of their coming, was the Childrens complaining of intolerable pains in their heads, and ſides, ſuddenly upon which their Limbs, Mouth, and Eyes would be diſtorted into unimaginable alterations, and their Arms and Legs, though of thoſe tender years, extended for ſome time beyond the ſtrength of the ſtouteſt man to reduce them; during theſe Fits, they would ſometimes laugh, at other times cry for an hour together, then on a ſudden creep about the floor, up againſt the Bed-poſts and the Teſter of the Beds, like ſo many Cats, as the Gentleman phraſes it. (A Lady of the Neighbourhood told me they would hang about the walls, and Cieling of the Room, like Flies, or Spiders.) Sometimes they would foam at the mouth, then fall down as dead, & in a ſhort time repeat their Actions, appearing in the room in the ſame ſtrange, and ſtupendious poſtures; Towards night their fits always left them, and they ſlept undiſturbed moſt part of the night, but inſtantly upon their awaking, their Fits returned, and tormented them more or leſs, with very little Intervals all the day. One of the Daughters three days following, in the height of her Fit repeated in a ſolemn majeſtick ſort of manner the ſame form of ſpeech; which was a praedicting her own death to be in ſome few days, and the happy ſtate ſhe was entring into, as alſo ſeveral things which ſhould ſpeedily befal her Father, and Family; but nothing of it ever came to paſs. Another of them vomited pins; during their whole indiſpoſition, they were daily attended by Miniſters praying with them, and continued in a courſe of Phyſick prepared by the advice of the Ableſt Doctors in the City. In the May following they recovered, and are well ever ſince to this day; and (which is very admirable) when their Fits had wholly left them, they did not appear the leaſt weakened by them.

Advertiſement.

THo in the Relation now recited, there be no mention made of any ſuſpected Witch, by whoſe power the aforeſaid Children were reduced to that deplorable ſtate, and ſome of the Phyſitians that adminiſtred to them, are of opinion that there was nothing of faſcination in the caſe, but what was purely the effect of a natural diſtemper. I muſt crave their pardon if I diſſent from them, for theſe following Reaſons.

1. Though the account Mr. R. gives of it do not make mention of any Witch, or reſemblance of ſuch a one that appeared to the Children, during the time of their Fits: It is very probable he might have no account of that particular, and as likely that the Confederate Agent might purpoſely avoid ſhewing any perſonal figure to them, leſt the Relations, upon ſuch notice, ſhould detect and proſecute the peccant party.

2. Here are Symptoms vaſtly tranſcending the effects of any natural diſtemper; not to inſiſt on the diſtorting of the Limbs and parts of their Bodies, which are frequently the Concomitants of Convulſions; but that the Extenſion of their Leggs and Arms ſhould ſo vaſtly tranſcend the power of a ſtrong man to reduce them; looks ſomewhat above what nature alone could pretend to, eſpecially in Children of their Age.

3. Who can look upon their crawling and hanging about upon the Bed-poſt and the Walls, without plainly diſcerning the Cloven-foot of faſcination? Could a natural Indiſpoſition furniſh them with Tallons, or Claws to faſten themſelves to thoſe places after ſuch a manner? This hath been obſerved by others that have been under the power of With-craft, that the Witch, or her familiar have lifted the patient by all four againſt the ceiling, or held them ſo againſt the ſide of a Wall, where they have ſeemed to hang in the air; (an example of which Mr. Glanvil mentions in his third Relation, containing the Witch-craft of Elizabeth Stile) that I think it needleſs to urge this point any further.

4. But what can poſſibly be thought of the vomiting of pins? If there could be imagined any natural diſtemper that could breed braſs wyre in the body, it would be hard to Imagin how they ſhould come to be pointed, and headed, without an Artificer; This ſort of torture is ſo familiarly practiſed upon the bodies of perſons, under thoſe ſad Circumſtances, that if there were no other mark of the black Art; this it ſelf were enough to remove all ſcruple.

5. Whatever others may think of their being ſo ſoon reſtored to a ſtate of Convaleſſence, upon the removing of their fits; by all the violences they underwent: This alone were enough to evince the diſtemper to be preternatural: For if thoſe Torturing pains and Convulſions had been the effect of any natural Infirmity; it could not be ſuppoſed but that bodies ſo battered would have required ſome proportionable time, gradually to arriveo a ſtate of Health.

The third Relation.

A Remarkable paſſage of one named the Fairy-Boy of Leith in Scotland, given me by my worthy friend Captain George Burton, and atteſted under his own hand.

ABout Fifteen years ſince having buſineſs that detained me for ſome time at Leith, which is near Edenborough in the Kingdom of Scotland, I often met ſome of my acquaintance at a certain houſe there, where we uſed to drink a glaſs of Wine for our refection; the woman which kept the houſe, was of honeſt Reputation among the neighbours, which made me give the more attention to what ſhe told me one day about a Fairy-Boy (as they called him) who lived about that Town; ſhe had given me ſo ſtrange an account of him, that I deſired her I might ſee him the firſt opportunity, which ſhe promiſed; and not long after paſſing that way ſhe told me, there was the Fairy-Boy; but a little before I came by, and caſting her eye into the ſtreet, ſaid, look you Sir, yonder he is at play with thoſe other Boys; and deſigning him to me, I went, and by ſmooth words and a piece of money got him to come into the houſe with me; where in the preſence of divers people, I demanded of him ſeveral Aſtrological Queſtions, which he anſwered with great Subtility; and through all his diſcourſe carryed it with a cunning much above his years, which ſeemed not to exceed ten, or eleven.

He ſeemed to make a motion like drumming upon the Table with his Fingers, upon which I ask'd him, whether he could beat a drum? To which he replied, yes Sir, as well as any man in Scotland; for every Thurſday Night, I beat all points to a ſort of people that uſe to meet under yonder Hill (pointing to the great Hill between Edenborough and Leith) how Boy quoth I? What company have you there? There are Sir, (ſaid he) a great company both of men and women, and they are entertained with many ſorts of Muſick beſides my drum; they have beſides plenty of variety of Meats and Wine, and many times we are carried into France, or Holland in a night, and return again; and whilſt we are there we enjoy all the pleaſures the Country doth afford: I demanded of him, how they got under that Hill? To which he replied, that there were a great pair of gates that opened to them, though they were inviſible to others, and that within there were brave large rooms as well accommodated as moſt in Scotland. I then asked him, how I ſhould know what he ſaid to be true? Upon which he told me he would read my fortune, ſaying, I ſhould have two wives, and that he ſaw the forms of them ſitting on my Shoulders, that both would be very handſom women; as he was thus ſpeaking, a woman of the neighbour-hood coming into the room demanded of him what her fortune ſhould be? He told her that ſhe had had two Baſtards before ſhe was married; which put her in ſuch a rage that ſhe deſired not to hear the reſt.

The woman of the Houſe told me that all the People in Scotland could not keep him from the Rendeſvous on Thurſday night; upon which by promiſing him ſome more money, I got a promiſe of him to meet me at the ſame place, in the afternoon the Thurſday following, and ſo diſmiſt him, at that time. The Boy came again at the place and time appointed, and I had prevailed with ſome friends to continue with me (if poſſible) to prevent his moving that night; he was placed between us, and anſwered many queſtions, without offering to go from us, until about eleven of the clock he was got away, unperceived of the company, but I ſuddenly miſſing him, haſted to the door, and took hold of him, and ſo returned him into the ſame room; we all watched him, and on a ſudden he was again got out of the doors, I follow'd him cloſe, and he made a noiſe in the ſtreet as if he had been ſet upon; but from that time I could never ſee him.

George Burton.

Advertiſment.

THis Gentleman is ſo well known to many worthy Perſons, Merchants and others upon the exchange in London, that there can be no need of my juſtifying for the Integrity of the relation; I will only ſay thus much, that I have heard him very ſolemnly affirm the truth of what is here related: Neither do I find any thing in it, more then hath been reported (by very unqueſtionable Pens) to the ſame purpoſe. What this manner of Tranſvection was, which the boy ſpoke of, whether it were corporeal, or in a dream only, I ſhall not diſpute, but I think there be ſome relations of this kind that prove it may be either way, & therefore that I leave to the reader to determine. But the Captain hath told me that at that time he had a virtuous and a handſome wife, who being dead, he thinks himſelf in election of another ſuch. That too of the Womans having had two Children, happened to be very true, though hardly any of the neighbours knew it in that place. His getting away in that manner was ſomewhat ſtrange, conſidering how they had planted him, and that beſides he had the Temptation of wine and mony, to have detained him; Arguments very powerful with lads of his Age, and fortune.

The Fourth Relation.

Giving an account of the Daemon of Spraiton in the County of Devon, Anno. 1682.

THat which was publiſhed in May 1683. concerning the Daemon, or Daemons of Spraiton, was the extract of a letter from T. C. Eſquire, a near neighbour to the place; & though it needed little confirmation further then the credit, that the Learning & Quality of that Gentleman had ſtampt upon it, yet was much of it likewiſe known to and related by the Reverend Miniſter of Barnſtable, of the vicinity to Spraiton. Having likewiſe ſince had freſh Teſtimonials of the veracity of that Relation; and it being at firſt deſigned to fill this place; I have thought it not amiſs (for the ſtrangeneſs of it) to print it here a Second time, exactly as I had tranſcribed it then.

About the month of November in the year 1682. In the Pariſh of Spraiton, in the County of Devon, one Francis Fey (Servant to Mr. Philip Furze) being in a Field near the dwelling houſe of his ſaid Maſter, there appeared unto him, the reſemblance of an Aged Gentleman, like his maſters Father, with a Pole or Staff in his hand, reſembling that he was wont to carry when living, to kill the moles withal: The ſpectrum approached near the young man, whom you may Imagin not a little ſurprized at the appearance of one that he knew to be dead; but the ſpectrum bid him not be afraid of him, but tell his Maſter (who was his Son) that ſeveral Legacies which by his Teſtament he had bequeathed were unpaid, naming Ten Shillings to one and Ten Shillings to another, both which perſons he named to the young man, who replyed, that the party he laſt named was dead, and ſo it could not be paid to him; The Ghoſt anſwered, He knew that, but it muſt be paid to the next Relation, whom he alſo named: The ſpectrum likewiſe ordered him to carry Twenty Shillings to a Gentlewoman, Siſter to the deceaſed, living near Totneſs in the ſaid County, and promiſed if theſe things were performed to trouble him no further; but at the ſame time the ſpectrum, ſpeaking of his ſecond wife, (who was alſo dead, called her wicked woman; though the Gentleman who writ the letter knew her, and eſteemed her a very good woman: And (having thus related him his mind) the ſpectrum left the young man; who according to the direction of the Spirit took care to ſee the ſmall Legacies ſatisfied, and carryed the Twenty Shillings, that was appointed to be paid the Gentlewoman near Totneſs, but ſhe utterly refuſed to receive it; being ſent her (as ſhe ſaid) from the Devil: The ſame night the young man Lodging at her houſe, the aforeſaid ſpectrum appeared to him again; whereupon the young man challenged his promiſe, not to trouble him any more, ſaying, he had performed all according to his appointment, but that the Gentlewoman, his Siſter, would not receive the Money: To which the ſpectrum replied, that was true indeed; but withal directed the young man to ride to Totneſs, and buy for her a Ring of that value, which the Spirit ſaid ſhe would accept of; which being provided accordingly, ſhe received: Since the performance of which the Ghoſt, or Apparition of the old Gentleman, hath ſeemed to be at reſt, having never given the young man any further trouble.

But the next day after having delivered the ring, the young man was riding home to his Maſters houſe, accompanyed by a Servant of the Gentle womans near Totneſs, and near about the time of their entrance (or a little before they came) into the Pariſh of Spraiton aforeſaid, there appeared to be upon the horſe behind the young man, the reſemblance of the ſecond wife of the old Gentleman, ſpoken of before. This Daemon often threw the young man off his horſe, and caſt him with ſuch violence to the ground, as was great aſtoniſhment, not only to the Gentlewomans Servant (with him) but to divers others, who were ſpectators of the frightful action, the ground reſounding with great noiſe, by reaſon of the incredible force, with which he was caſt upon it. At his coming into his Maſters yard, the horſe which he rid, though very poor, & out of caſe, leaped at one ſpring 25 foot, to the amazement of all that ſaw it. Soon after the She-ſpectre ſhewed her ſelf to divers in the houſe (viz.) The aforeſaid young man, miſtreſs Thomaſin Gidly, Ann Langdon born in that Pariſh, and a little Child, which by reaſon of the troubleſomeneſ[•] of the Spirit, they were fain to remove from that houſe. She appeared ſometimes in her own ſhape, ſometimes in forms very horrid, now and then like a monſtrous Dog belching out fire, at another time it flew out at the window, in the ſhape of a Horſe, carrying with it only one pane of glaſs, & a ſmall piece of Iron.

One time the young mans head was thruſt into a very ſtrait place, betwixt a Beds head, and a Wall, and forced by the ſtrength of divers men to be removed thence, and that not without being much hurt, and bruiſed, ſo that much blood appeared about it: upon this, it was adviſed he ſhould be bleeded, to prevent any ill accident that might come of the bruiſe; after bleeding, the ligature, or binder of his Arm was removed from thence, and conveyed about his middle, where it was ſtrained with ſuch violence, that the girding had almoſt ſtopp'd his breath, and kill'd him, and being cut aſunder, it made a ſtrange and diſmal noiſe, ſo that the ſtanders by were affrighted at it. At divers other times he hath been in danger to be ſtrangled with Cravats, and Handkerchiefs, that he hath worn about his Neck, which have been drawn ſo cloſe, that with the ſudden violence he hath near been choaked, and hardly eſcaped death.

The Spectre hath ſhewed great offence at the Perriwigs which the young man uſed to wear, for they are often torn from his head after a very ſtrange manner, one, that he eſteemed above the reſt, he put in a ſmall box, and that box he placed in another, which he ſet againſt the wall of his Chamber, placing a Joint-ſtool, with other weight, a top of it; but in ſhort time the boxes were broken in ſunder, and the Perriwig rended into many ſmall parts and tatters: Another time, lying in his Maſters Chamber, with his Perriwig on his Head, to ſecure it from danger, within a little time it was torn from him, and reduced into very ſmall fragments. At another time one of his Shoe-ſtrings was obſerved (without the aſſiſtance of any hand) to come of its own accord out of his Shoe, and fling itſelf to the other ſide of the Room; the other was crawling after it, but a Maid eſpying that, with her hand drew it out, and it ſtrangely claſp'd, and curl'd about her hand like a living Eel, or Serpent; this is teſtified by a Lady of conſiderable Quality, too great for exception, who was an Eye-witneſs. The ſame Lady ſhewed Mr. C. one of the young mans Gloves, which was torn in his pocket, whilſt ſhe was by; which is ſo dexterouſly tatter'd, and ſo artificially torn, that it is conceived a Cutler could not have contrived an Inſtrument, to have laid it abroad ſo accurately, and all this done in the pocket, in the compaſs of one minute.

It is farther obſervable, that if the aforeſaid young man, or another perſon, who is a Servant Maid in the houſe, do wear their own Clothes; they are certainly torn in pieces on their backs, but if the Clothes belong to any other, they are not injured after that manner. Many other ſtrange and fantaſtical freaks have been done by the ſaid Daemon or Spirit, in the view of divers perſons: a Barrel of Salt of conſiderable quantity, hath been obſerved to march from room to room without any human aſſiſtance.

An hand-iron hath ſeemed to lay it ſelf croſs overthwart a pan of Milk that hath been ſcalding over the fire; and two flitches of Bacon have of their own accord deſcended from the Chimney, where they were hung, and placed themſelves upon the hand-iron.

When the Spectre appears in reſemblance of her own perſon, ſhe ſeems to be habited in the ſame cloaths, and dreſs, which the Gentlewoman of the houſe (her Daughter-in-Law) hath on at the ſame time. Divers times the feet and legs of the young man aforeſaid have been ſo intangled about his Neck, that he hath been looſed with great difficulty: ſometimes they have been ſo twiſted about the frames of Chairs, and Stools, that they have hardly been ſet at liberty. But one of the moſt conſiderable inſtances of the malice of the Spirit againſt the young man, happened on Eaſter Eve, when Mr. C. the Relator, was paſſing by the door of the houſe, and it was thus.

When the young man was returning from his Labour, he was taken up by the skirt of his doublet, by this Female Daemon, and carried a heighth into the Air: He was ſoon miſſed by his Maſter, and ſome other Servants that had been at labour with him; and after diligent enquiry, no news could be heard of him, until at length (near half an hour after) he was heard ſinging, and whiſtling in a bog, or quagmire, where they found him in a kind of Trance, or extatick fit, to which he hath ſometimes been accuſtomed, (but whether before the Affliction he met with from this Spirit, I am not certain) he was affected much after ſuch ſort, as at the time of thoſe Fits; ſo that the people did not give that attention, and regard to what he ſaid, as at other times; but when he returned again to himſelf (which was about an hour after) he ſolemnly proteſted to them, that the Daemon had carried him ſo high, that his Maſters houſe ſeemed to him to be but as a Hay-cock; and that that during all that time, he was in perfect ſenſe, and prayed to Almighty God not to ſuffer the Devil to deſtroy him: and that he was ſuddenly ſet down in that Quagmire.

The Workmen found one Shoe on one ſide of his Maſters houſe, and the other on the other ſide, and in the morning eſpied his Perriwig hanging on the top of a Tree: by which it appears he had been carried a conſiderable heighth, and that what he told them was not a Fiction.

After this, it was obſerved, that that part of the young mans Body, which had been on the mud in the Quagmire, was ſomewhat benummed, and ſeemingly deader than the other; whereupon the following Saturday, which was the day before Low-ſunday, he was carried to Crediton, alias Kirton, to be bleeded, which being done accordingly, and the Company having left him for ſome little ſpace; at their return they found him in one of his Fits, with his fore-head much bruiſed, and ſwoln to a great bigneſs, none being able to gueſs how it happened, until his recovery from that Fit: When, upon enquiry, he gave them this account of it; That a Bird had with great ſwiftneſs, and force flown in at the Window, with a ſtone in its beak, which it had daſhed againſt his forehead, which had occaſioned the ſwelling which they ſaw. The people much wondering at the ſtrangeneſs of the Accident, diligently ſought the ſtone, and under the place where he ſat, they found not ſuch a ſtone as they expected, but a weight of Braſs or Copper, which it ſeems the Daemon had made uſe of on that occaſion, to give the poor young man that hurt in his fore-head. The perſons preſent were at the trouble to break it in pieces, every one taking a part, and preſerving it in memory of ſo ſtrange an Accident. After this, the Spirit continued to moleſt the young man in a very ſevere and rugged manner, often handling him with great extremity; and whether it hath yet left its violences to him, or whether the young man be yet alive, I can have no certain account. I leave the Reader to conſider of the extraordinary ſtrangeneſs of the Relation.

Advertiſement.

THE firſt of theſe Apparitions ſeems to be like that of Miſtreſs Bretton, mentioned in Mr. Glanvills ſixteenth Relation, it came not in a tempeſtuous boiſterous way, nor upon an Errand of Ʋncharitableneſs, but to ſee the will of the Defunct performed, only it left a black Character on the ſecond Wife, by which, it ſeems, as if there had not been the beſt accord between them.

The Female Ghoſt comes with a great deal of violence, and an impetuous Temper, as if diſguſted for the performance of what the other Spectre enjoined, and this ſeems the more probable, if we conſider how quickly ſhe gets behind the young man, after he had anſwered the deſires of the other Ghoſt; ſhe permits him not to go home in quiet, but ſeizes him as ſoon as he comes within the verge of the Pariſh: by which it looks as if theſe Spirits were tyed to ſome limits, or bounds, that they cannot paſs. This Spectrum hath aſſumed all the ſhapes, actions, and ways of operation that we ſhall find among many; and that ſnatching the young man up in the Air, is ſuch an Action as is rarely to be met withal (after ſuch a manner) unleſs where Infernal Spirits have immediately acted. The whole Narrative of that She-Daemon abounds with a great deal of Malice, and a great many ludicrous paſſages; but doubtleſs (were it not for the reſtraining power of the Almighty) the Comical part would ſoon end in dreadful Tragedy.

The fifth Relation.

Being an account of a ſtrange piece of W[•]thcraft on the body of the Wife of J. H. of Seavington, in the County of Somerſet, and upon her Son, about 18 years of Age.

THis Woman had been the Wife of a Vicar belonging to the Quire of Wincheſter, and had been very honeſtly and well educated, and lived in good reputation with her firſt husband, and during the time of her Widow-hood, when ſhe taught a School of Girles in Wincheſter, which practice ſhe continued in the Country when the Wife of J.H. And lived with him in modeſt and virtuous manner: She was then about 57. Years of Age, and had with her a Son by her former husband aged about 17. Years or upward. There lived in the village at a houſe over againſt this School-Miſtreſs, a woman that had been of evil fame among the neighbours, and ſuſpected of divers ill practices. The firſt apprehenſion that ſhe had of any danger from the ſuſpected party, was upon this occaſion; the ſuſpected agent came to the houſe of the School-Miſtreſs, and asked her to lend her a piece of ſmall changing money, which ſhe refuſed to do; whereupon the other told her that ſhe knew ſhe had ſuch a piece about her, and it ſhould be better if ſhe had lent it to her, ſo ſhe departed from the houſe muttering: In the evening the patient ſtanding at the door of her houſe, ſaw a monſtrous great Toad walking upon all four like a Cat, and coming from the houſe of the ſuppoſed, directly towards her; upon which ſhe retired into the houſe, and deſired her husband to get ſome Inſtrument, wherewithal to diſpatch that monſtrous vermin; as he was coming towards the door, he met with it in the entry, and before he had the power to ſtrike at it, it ruſht ſuddenly into another room, and was never ſeen afterwards. That very night the School-Miſtriſs was taken in a moſt Tormenting Fit (though before ſhe had ſtill been a brisk healthy woman) with violent prickings and pains, as if her inſide had been ſtuck with pins, needles or thorns, inſomuch that with the great Tortures of her body, abundance of blood uſed to come from her in her Urine, which was very obſervable the firſt night. Theſe Fits ſeized on her very frequently, ſometimes twice or thrice in one day, ſometimes whole days together: And it was very obſervable, that juſt before the coming of her fit, there would come into the Room a vaſt large Cat, after that another, and ſo till the number were ſeven, or nine; theſe would crawl about, and ſtick againſt the walls, making a dreadful yelling, hideous noiſe, and after they had continued about a quarter of an hour, they would ſuddenly diſappear, when they were gone a mighty great light, like a flaſh of lightning, would ſtrike in at the window, and hang about the walls in heaps of light like fire, and paſs from one room into another, for an hour or more at a time, and ſometimes continued all the night long, ſhining through the Windows into the Street, and viſible to the Neighbours; all the while this light continued, ſhe was in the higheſt extremity of Miſery, and would often cry out, naming the ſuſpected party, this continued upon her for the ſpace of about 17 years, for it came firſt, when ſhe was about the age of 40 years; and it had reduced a ſtrait well proportioned body to a very crooked deformity. The Phyſicians were all of opinion that the inner parts of her body were wounded by ſome Diabolical Art, and ordered her to remove her Habitation, which ſhe did into a Houſe thereby; but it proved to no purpoſe, for the evil Inſtrument followed her there alſo, and of many young Broods of Chickens, which ſhe attempted to nurſe up for many years, ſhe could not raiſe one; but they would ſuddenly turn round, twiſting their Necks ſeveral times about, until they dropt down dead.

She kept two Cats of her own, for which ſhe had a great fancy; but it is very obſervable, that as ſoon as the other ſort of Cats entered the room, they would fly as if they were Devil-drove, ſometimes into the Fire, ſometimes the Oven, ſometimes up the Chimny, or any way to avoid the room, whilſt the reſt were there, nor could they ever be brought to enjoy themſelves after, but ſtarved, and pin'd away after a piteous manner. A little time after her removing to the ſecond houſe, her Son came from Wincheſter, about the Age above ſpecified, he was a ſtrong, and healthful youth for his years; but had not been there above two or three months, before he was taken after a moſt dreadful manner, in raving, and frantick Fits, ſo that five or ſix men could not hold him, he would ſpring out of their hands, and leap up with his head againſt the Cieling, ſometimes he would catch up a Knife, Pen-knife, or Razor, and therewith endeavour to cut his own. Throat, or do himſelf ſome other miſchief, roaring out in moſt frightful manner, That the ſuſpected was by him, and commanded him to do it, or elſe ſhe would ſtrangle him, or choke him with pins, or ſuch like: So that they very diligently ſought up, and laid aſide Knives, Scizers, Razors, or whatſoever elſe might prove dangerous to him on ſuch Occaſions: Notwithſtanding which, (and though they had cleared his Pocket of ſuch Weapons, at the coming of his Fit) they ſhould ſee and find in his Hands, and his Pockets, divers of thoſe miſchievous Inſtruments they had juſt before laid aſide. After theſe Fits, he would caſt out of his mouth Pins, and Needles, in great abundance, and with extream weakneſs be forced to keep his Bed ſeveral days.

One day as the young man was in the height of one of his Fits, his Mother ſaw the ſuſpected Party ſcrambling againſt the wall of the room, and immediately called out to her Husband, John, John! There is the Witch (naming of the Party) run her through with your Sword, upon which he darted his Sword at the place ſhe directed him, and his Wife cryed out, you have cut the Witch, John, you have cut her hand, (naming the hand which ſhe obſerved to be hurt) and it was obſerved that that Party had a lame hand for a conſiderable time after. This afflicted Woman would often repair to the Church, but if the Malevolent were there, ſhe had not the power to enter, but could continue in the Porch, or at the Window. The Son continued in thoſe amazing Fits for about five years; and then ran away in one of them, and hath neither been ſeen, nor heard of ſince. The Mother continued in that languiſhing ſtate for about ſeventeen years, and then died of pain and grief; but died very ſenſible, having the uſe of a good reaſon, and vigorous Faculties to the laſt. She was of Opinion that others, beſide the ſuſpected Party, contributed to her miſery; as for the ſuppoſed Malevolent, ſhe lived about five years after the Afflicted.

Advertiſement.

AND ſince they are all in their Graves, I think it not proper to diſturb them, by raking up their Names ſo long after. I do not underſtand that for all this any Juſtice was applyed to, but many Phyſicians, who all agreed it to be notorious Withcraft, the Neighbours too were both Ear, and Eye-witneſſes of what is here related; which I had both from the mouth of the Husband himſelf, and from divers of good reputation, who were often with the Mother and Son in the Houſe, when all that is here related, hath occurred.

The ſixth Relation.

Giving an Account of the Raiſing the Devil by the [•]alconer, at Sir J F's near Shirbourn, in Dorſetſhire.

I Had an Account of this Paſſage from my worthy Friend, Dr. B. who had made good enquiry into the certainty of it; and though it carry along with it an Air, perhaps, of too much levity for this diſcourſe; yet thoſe who rightly conſider it, will find cauſe to believe there is ſomewhat in it that deſerves a more ſerious, and conſiderate reflection.

There was in this Gentlemans Houſe a Huntſman, and a Falconer, as is uſual with Perſons of ſuch Quality; but it is pretty difficult to determine, whether the Elements, which nurſt up their reſpective Game, or the complexion, and humour of the Perſons, was moſt different: One of them, viz. the Huntſman, was a Fellow much devoted to a glaſs of Liquour, as is uſual with men of his Function, and therefore when he once laid down his Head upon his Pillow, found himſelf very unfit for any other Contemplations, then what his ſleep preſented him withal. The Falconer, on the contrary, was of a Temper more Conſiderate, and very fond of a Book by night, becauſe he ſeldom found the other, who was his Bedfellow, in a humour to diſcourſe: and therefore would often mind him of the tendency of his drunken Courſes, and to bethink himſelf ſometimes of lying down ſoberly, leſt it might happen he ſhould never awake more in this world. The Morals wrought little on the ſtupidity of the Huntſman; who anſwered him only with reflection, aſſuring him that Falconers uſed to look upwards, and blaſpheme, when the Huntſman looked downwards, and therefore minded him to regard his own ſtate. In ſome ſuch ſort of diſcourſe they had paſſed the night, till the Huntſman compoſed himſelf to ſleep; the Falconer betook himſelf to a certain Book he had got out of the Chaplains Chamber, who uſed to lend him one at times, to incourage him in reading: It happened to be of the wrong ſort for the poor Falconer; for he had not read much in it, before he ſaw ſomething come to the ſide of the Bed, which he could have wiſht farther off: the frightful Goblin brought to his remembrance what the Huntſman had charged him withal, viz. looking upwards, and Blaſpheming, ſo that he indeavoured to get ſome ſpeech of the Huntſman in this extremity, and by much jogging, and importunity, at laſt prevailed with him to underſtand what troubleſome company he had in the Room with him; but all he could get of his drouſy Companion, was only this; Good Devil do not miſtake, for that is the Falconer; and ſo turned him about to ſleep again; which put the poor Falconer into a deeper Conſternation; till at length he had the Courage to call to ſome of the Neighbour Lodgers, amongſt whom, the Chaplain, being awake, came to his relief; and it is thought in very good ſeaſon, for the Company he had unadviſedly raiſed, began to be very Troubleſome. In fine, the Chaplain diſcharged the unwelcome Gueſt, and adviſed the Falconer hereafter to peruſe no Books, but what he did in part underſtand before.

Advertiſement.

SOme People, by peruſing unlawful Studies, have put themſelves in the power of Evil Spirits. And though ſome may look on this Relation but as a jeſt, upon inquiry it will be found a real Truth.

The ſeventh Relation.

An Account of a ſtrange, and horrid Spectrum ſeen by Mr. Edmund Anſty, of South Petherton, in the County of Somerſet.

ABout four years ſince being in the Houſe of Mr. Joſias Anſty, at the place aforeſaid, Mr. Edmond Anſty, who was a very Reverend Old Man, upward of fourſcore, I take it, near a hundred years of Age, and had always been a temperate and ſober Liver, gave me this Relation, That when he was a Shopkeeper in that place, about ſixty years from the time of his relating it to me, he uſed to frequent ſeveral Fairs for the furniſhing his Shop with ſuch goods as he had occaſion for; he had at that time been at a Fair very well known in the Weſt Country by the name of Woodbery-Hill Fair; and having beſtowed ſuch moneys as he thought convenient for his occaſions, he reſolved to return home that night, though the Journey was ſo long, that another perſon would hardly have undertook it; but having a good Horſe, and no worſe reſolution, he ſet forward on his return, but was overtaken by a dark night, when he was about a dozen miles from home; however, being pretty ſecure of the way, he reſolved to purſue it; till at length coming to a place not far from Yeovil, noted by the name of Cut-hedge, his Horſe ruſhed very violently with him againſt one ſide of the Bank, ſnorting and trembling very much, ſo that he could by no means put him on his way, but he ſtill preſſed nearer to the Buſhes: At length Mr. Anſty heard the Hedges crack with a diſmal noiſe, and perceived coming towards him in the Road, which is there pretty wide, a large Circle of a duskiſh light, about the bigneſs of a very large Wheel, and in it he perfectly ſaw the proportion of a huge Bear, as if it had been by day-light; It paſſed near by him, and as it came juſt over againſt the place where he was, the horrid Monſter looked very gaſhfully at him, ſhewing a pair of very large flaming Eyes. As ſoon as ever it was gone by, his Horſe ſprung into the Road, and made homeward with ſo much haſt, that he could not poſſibly rein him in, and had much ado to keep the Saddle.

The old Gentleman is lately dead, but there are many of the Neighbours of good reputation, that have often heard him relate this paſſage, and upon enquiry can witneſs the Truth of it.

The Eighth Relation.

Of divers ſtrange Appearances of Spirits in a Noblemans Houſe in the Weſt.

ABout the year 1667. being with ſome Perſons of Honour at the Houſe of a Nobleman in the Weſt Country, which had formerly been a Nunnery: I muſt confeſs I had often heard the Servants, and others that inhabited, or lodged there, ſpeak much of the noiſes, ſtirs, and Apparitions that frequently diſturbed the Houſe, but had at that time no apprehenſions of it; for the Houſe being full of Strangers, the Noblemans Steward, Mr. C. lay with me in a fine Wainſcot Room, called my Ladies Chamber; we went to our Lodging pretty early, and having a good fire in the Room, we ſpent ſome time in reading, in which he much delighted: then having got into Bed, and put out the Candles, we obſerved the Room to be very light, by the brightneſs of the Moon, ſo that a Wager was laid between us, that it was poſſible to read written hand by that light upon the Bed where we lay; accordingly I drew out of my Pocket a Manuſcript, which he read diſtinctly in the place where he lay: We had ſcarce made an end of diſcourſing about that affair, when I ſaw (my face being towards the door, which was lockt) entring into the Room, through the door, five Appearances of very fine and lovely Women, they were of excellent ſtature, and their dreſſes ſeemed very fine, but covered all but their faces, with thin, white Vails: whoſe skirts trailed largely on the floor. They entered in a file one after the other, and in that poſture walked round the Room, till the foremoſt came, and ſtood by that ſide of the Bed where I lay, (with my left hand over the ſide of the Bed; for my head reſted on that arm, and I determined not to alter the poſture I was in) ſhe ſtruck me upon that hand with a blow that felt very ſoft, but I did never remember whether it were cold or hot; I demanded in the name of the Bleſſed Trinity what buſineſs they had there, but received no anſwer; then I ſpoke to Mr. C. Sir, do you ſee what fair Gueſts we have come to viſit us? Upon which they all diſappeared: I found him in ſome kind of Agony, and was forced to graſp him on the breaſt with my right hand (which was next him underneath the Bed-cloaths) before I could obtain ſpeech of him; then he told me that he had ſeen the fair Gueſts I ſpoke of, and had heard me ſpeak to them; but withal ſaid, that he was not able to ſpeak ſooner unto me, being extreamly affrighted at the ſight of a dreadful Monſter, which aſſuming a ſhape betwixt that of a Lyon, and a Bear, attempted to come upon the Beds foot. I told him, I thanked God nothing ſo frightful had preſented itſelf to me; but I hoped (through his aſſiſtance) not to dread the Ambages of Hell. It was a long time before I could compoſe him to ſleep, and though he had had many diſturbances in his own Room, and underſtood of others in the Houſe, yet he acknowledged he had never been ſo terrify'd, during many years abode there.

The next day at Dinner he ſhewed to divers Perſons of Principal Quality, the mark that had been occaſioned on his Breaſt by the gripe I was forced to give him, to get him to ſpeak, and related all the paſſages very exactly; after which, he proteſted never to lie more in that Room; upon which, I ſet up a reſolution to lodge in it again, not knowing but ſomething of the reaſon of thoſe troubles might by that means be imparted to me.

The next night therefore I ordered a Bible, and another Book to be laid in the Room, and reſolved to ſpend my time by the fire in reading, and contemplation, till I found my ſelf inclin'd to ſleep; and accordingly having taken leave of the Family at the uſual hour, I addreſs'd my ſelf to what I had propoſed, not going into Bed till paſt one in the morning: a little after I was got into Bed, I heard ſomething walk about the Room, like a Woman with a Tabby Gown trailing about the Room; it made a mighty ruſhelling noiſe, but I could ſee nothing, though it was near as light as the night before; it paſſed by the foot of the Bed, and a little opened the Curtains, and thence went to a Cloſet door on that ſide, through which it found admittance, although it was cloſe lockt; there it ſeemed to groan, and draw a great Chair with its foot, in which it ſeemed to ſit and turn over the leaves of a large Folio; which you know make a loud clattering noiſe; ſo it continued in that poſture, ſometimes groaning, ſometimes dragging the Chair, and clattering the Book, till it was near day. Afterwards I lodged ſeveral times in the ſame Room, but never met with any Moleſtation.

This I can atteſt to be a true Account of what paſſed in that Room the two deſcribed nights; and though Mr. C. be lately dead, who was a very Ingenious Man, and affirmed the firſt part unto many, with whom he was converſant: It remains that I appeal to the knowledge of thoſe who have been Inhabitants, or Lodgers in the ſaid Houſe, for what remains, to juſtify the Credibility of the reſt.

The ninth Relation.

A Relation of the Apparition of Fairies, their ſeeming to keep a Fair, and what happened to a certain man that endeavoured to put himſelf in amongſt them.

REading once the Eighteenth of Mr. Glanvils Relations, p. 203. concerning an Iriſhman that had like to have been carried away by Spirits, and of the Banquet they had ſpread before them in the Fields, &c. it called to mind a paſſage I had often heard of Fairies, or Spirits, ſo called by the Country People, which ſhewed themſelves in great Companies at divers times; at ſometimes they would ſeem to dance, at other times to keep a great Fair or Market: I made it my buſineſs to inquire amongſt the Neighbours what Credit might be given to that which was reported of them; and by many of the Neighbouring Inhabitants I had this Account confirmed.

The place near which they moſt ordinarily ſhewed themſelves, was on the ſide of a Hill, named Black-down, between the Pariſhes of Pittminſter, and Cheſtonford, not many miles from Tanton: Thoſe that have had occaſion to Travel that way, have frequently ſeen them there, appearing like Men and Women of a ſtature, generally, near the ſmaller ſize of Men; their habits uſed to be of red, blew, or green, according to the old way of Country Garb, with high crown'd hats. One time about 50 years ſince, a perſon (living at Comb St. Nicholas, a Pariſh lying on one ſide of that hill, near Chard) was riding towards his home that way; and ſaw juſt before him, on the ſide of the hill a great company of People, that ſeemed to him like Country Folks, Aſſembled, as at a Fair; there was all ſorts of Commodities to his appearance, as at our ordinary Fairs; Pewterers, Shoe-makers, Pedlars, with all kind of Trinkets, Fruit, and drinking Booths; he could not remember any thing which he had uſually ſeen at Fairs, but what he ſaw there: It was once in his thought that it might be ſome Fair for Cheſtonford, there being a conſiderable one at ſome time of the year; but then again he conſidered that was not the ſeaſon for it; he was under very great ſuprize, and admired what the meaning of what he ſaw ſhould be; at length it came into his mind what he had heard concerning the Fairies on the ſide of that hill: and it being near the Road he was to take, he reſolved to ride in amongſt them, and ſee what they were; accordingly he put on his Horſe that way; and though he ſaw them perfectly all along as he came, yet when he was upon the place where all this had appeared to him, he could diſcern nothing at all, only ſeemed to be crouded, and thruſt, as when one paſſes through a throng of people: all the reſt became inviſible to him, until he came at a little diſtance, and then it appeared to him again as at firſt. He found himſelf in pain, and ſo haſted home; where being arrived, a Lameneſs ſeized him all on one ſide, which continued on him as long as he lived, which was many years; for he was living in Comb, and gave an Account to any that inquired of this Accicident for more than twenty years afterward: and this Relation I had from a Perſon of known Honour, who had it from the Man himſelf.

There were ſome, whoſe names I have now forgot, but they then lived at a Gentlemans Houſe named Comb Farm, near the place before ſpecified; both the Man, his Wife, and divers of the Neighbours aſſured me that they had at many times ſeen this Fair-keeping in the Summer time, as they came from Tanton Market; but that they durſt not adventure in amongſt them, for that every one that had done ſo, had received great damage by it.

Any Perſon that is Incredulous of what is here related, may, upon inquiry of the Neighbour Inhabitants, receive ample ſatisfaction, not only as to what is here related, but abundantly more, which I have heard ſolemnly confirmed by many of them.

The tenth Relation.

An Account of two Spirits which appeared to two Servant Maids, in the Houſe of Mrs. Ayſh of South Petherton, Anno 1680.

AT South Petherton, in the County of Somerſet, lives a Gentlewoman (very well known to all the Neighbouring Gentry, not only for her Ancient Deſcent, but for her extraordinary Piety, and Charity more Illuſtrious,) whom I cannot mention without an Honourable Reſpect, having often had the happineſs to have been entertained with moſt obliging reſpect, both by the virtuous Mother, and her Congenerous Iſſue.

It was on Midſummer day, in the year 1680. I happened to pay a viſit to that worthy Family; and finding the Lady and her Daughters at home, after paſſing common Civilities, the eldeſt of the Daughters, (who is a very Ingenious, and Accompliſht Lady) informed me that there had been the ſtrangeſt thing done in their Family the preceeding night, that ever was heard on, for their Servant Maids had raiſed the Devil, &c. and ſo went on to give a thorow relation of what you will hear by and by: only I think it beſt to let the Maids themſelves tell the Story, which after the old Lady had called them into the Room, they did after this manner. One of them, I take it, the talleſt, ſpeaking in the name of both.

We had been told divers times, that if we faſted on Midſummer Eve, and then at 12 a Clock at night laid a cloath on the Table; with Bread, and Cheeſe, and a cup of the beſt Beer, ſetting our ſelves down, as if we were going to eat, & leaving the door of the Room open; we ſhould ſee the Perſons whom we ſhould afterwards Marry, come into the Room, and drink to us: Accordingly we kept a true Faſt all the day yeſterday, unknown to any of the Family; and at night having diſpoſed of my Miſtreſſes to Bed, we faſtened the ſtair door of their Rooms, which came down into the Hall, and locked all the doors of the Yard, and whatever way beſides led into the Houſe, except the door of the Kitchen, which was left open to the Yard for the Sweethearts to enter; it being then near twelve a Clock, we laid a clean cloath on the Kitchen Table, ſetting thereon a Loaf and Cheeſe, and a Stone Jug of beer, with a drinking glaſs, ſeating our ſelves together in the inſide of the Table, with our faces towards the door: We had been in this poſture but a little while, before we heard a mighty ratling at the great Gate of the Yard, as if it would have ſhook the Houſe down, there was a jingling of Chains, and ſomething ſeemed to prance about the Yard like a Horſe, which put us into great terrour, and affrightment, ſo that we wiſht we had never gone ſo far in it; but now we knew not how to go back, and therefore kept the place where we were: my Maſters Spaniel (for the young Captain was then alive) got againſt the door of the ſtair foot, and there made ſo great a noiſe with houling, and ratling the door, that we feared they might have taken notice of the diſturbance; but preſently came a young man into the Kitchen, (here one of the young Ladies interrupted her, ſaying, Houſewife, it was the Devil) to which the Maid replied, Madam I do not believe that, but perhaps it might be the Spirit of a Man,) and making a bow to me, he took up the Glaſs, which was full of Beer, on the Table, and drank to me, filling the Glaſs again, and ſetting it on the Table as before, then making another bow, went out of the Room. Immediately after which, another came in the ſame manner, and did the ſame to the other Maid (whom ſhe named, but I have forgot) and then all was quiet, and after we had eaten ſome Bread and Cheeſe, we went to Bed. So the Maid ended what ſhe had to ſay, and left the Room; but I muſt not forget that all this while▪ the other Maid ſtood by her, and acknowledged all ſhe had ſaid to be true.

Then I deſired to know of the old Lady, how they came to underſtand this of the Maids, for I thought they did not care to have it divulged; upon which ſhe replied, we ſaw in their faces the next morning ſomething of an alteration, as if they had been frighted, and my eldeſt Daughter going into a Room, where we uſe to ſet aſide cold Meat, ſaw part of an Apple-Pye, which was appointed for their Dinners the day before, to be there untoucht, and marking ſome other little Circumſtances, began to be Inquiſitive, until ſhe had ſifted out the buſineſs. The Ladies were very much troubled at what the Maids had done, and threatned to put them away upon it: but upon the interceſſion of Neighbours, and their being penitent for what they had done, it was paſſed by. It was not long after, before the talleſt of the Maids was Married to him, which ſhe ſaid had appeared unto her, and as I remember, he was a Drummer in Sir Edward Philips's Regiment: but I fear that Weddings ſought into by ſuch unwarrantable means, can hardly expect a Bleſſing; I wiſh it may prove otherwiſe for both their ſakes. The young Ladies after that, would (to mind the Maids of their indiſcretion) call them the Spirits of Men.

Advertiſement.

1. I Have often been told of ſome that have faſted on Midſummer Eve, and then gone into the Church Porch, to ſee who ſhould die in that Pariſh the ſubſequent year, and that the Spirits of ſuch would (in the ſame order they were to die in) come one after another, and knock at the Church door, I remember I was once told of one of theſe Watchers that fell faſt aſleep, ſo that none of the company could awaken her, during the time of which profound ſleep, the likeneſs of that party appeared, and knocked at the Church door: and that afterwards, when ſhe awaked, ſhe could give no account of any thing that had happened, only that ſhe had been aſleep; until the reſt of the company acquainted her of it.

2. Whether the Appearances here were the Spirits of the two young Men, who taking them Napping at that time of night, might make a viſit to their Sweet-hearts; or whether they were not ſome Spirits of another nature, that aſſumed their likeneſs, I muſt leave to the Learned to judge; I muſt confeſs I am apt to believe the latter. It ſeems to me by the ratling of the Gate, the noiſe of the Chains, the prancing of the Horſe, and the affrighting of the Spaniel, (which I knew, and he was a ſtout Dog;) I ſay upon all theſe Circumſtances I ſhould imagine that theſe Spirits were not of ſo gentiel, and ſmooth a Temper as they ſhewed themſelves unto the Maids.

3. What Charm there can be aſcribed to faſting on Midſummer Eve, and the after-Ceremonies, more then to the like abſtinence at another time, is that which many doubt of: But why may there not be Magical Days and Seaſons, as well as Planetary Hours? The Devil is called the Prince of Darkneſs, becauſe he moſt familiarly ſhews himſelf in the depth of the night, Conjurers, and Magicians call upon him moſt in that Seaſon; he hath an averſion to the light, as all evil Workers have.

Much diſcourſe hath been about gathering of Fern-ſeed (which is looked upon as a Magical Herb) on the night of Midſummer Eve, and I remember I was told of one that went to gather it, and the Spirits whiskt by his Ears like Bullets, and ſometimes ſtruck his Hat, and other parts of his Body: in fine, though he apprehended that he had gotten a quantity of it, and ſecured it in Papers, and a Box beſides, when he came home, he found all empty. But moſt probable this appointing of times, and hours, is of the Devils own Inſtitution, as well as the Faſt, that having once enſnared people to an Obedience to his Rules, he may with more facility oblige them to a ſtricter Vaſſallage.

The tenth Relation.

An Account of the death of the moſt Eminent of a certain Family preſaged by Rats eating the Hangings of a Room.

AT Kitsford in Devonſhire, which is now the Seat of Thomas Wood Eſq I very well remember, dining in the Parlour there, with the Lady, the Mother of the above-named Gentleman; ſhe ſhewed me in the hangings of the Room, near one of the Windows, a great hole eaten, as ſuppoſed, by Rats; it was almoſt at the top of the Room; and this, ſhe ſaid, happened but a few weeks before the death of her Husband Some time after dining again in the ſame Room, there was another hole eaten juſt under the former; which the Gentlewoman was pleaſed to ſay, did foreſhew her death; and truly, in a very little time after, ſhe died on a Sunday morning, without any previous ſickneſs; being at that time dreſſing her ſelf to go to Church, with intent to receive the Communion; and was to all appearance well in health, and dead, in half an hours time. About a year, or more after that, another hole was eaten in the ſame Hanging, ſoon after which died Roger Wood Eſq the Heir, and elder Brother to him that now injoys the Eſtate. He likewiſe died very ſuddenly, for having been out courſing a Hare in the morning, he came in about noon at his Brother George Powell, Eſquires, (where he then lodged) and leaning his hand to his head, complained that his Head aked, and died in a few hours.

I had a Relation of my own, who was a Silk-man, and had laid by a parcel of Ribbons, which he had ſold to a Merchant, for the Sea; after a day or two, when they were to be ſent away, there was above 30 yards of them torn out, eaten, and ſpoiled by Rats: Within a very ſhort time after the Silk-man died as he was returning from a Journy to London.

Advertiſement.

RAts and Toads are both lookt upon as noxious Creatures, and therefore generally loathed by all people, who generally have a Natural Antipathy againſt that ſort of Vermin, unleſs it be Witches, and ſuch, who are ſaid to Cheriſh them: And why may there not be Magical Animals, as well as Magical Plants? But by what kind of Inſtinct theſe Creatures ſhould foreknow of ſuch events, or if they do not fore-know, upon what ſcore they ſhould after this manner fore-bode, and prognoſticate ſuch Cataſtrophies; is a very hard matter to determine. They are generally look'd upon to be Ominous, ſo are Crows, Ravens, and Screech Owls, which generally reſort to the Windows, or tops of Houſes, where people are a dying; and moſt uſually the reſort of them to Houſes, and places, is attended with an anſwerable Fatality. Nor is it unuſual for people to have preſages of their approach into the other World, which perhaps may be the care and vigilance of ſome good Genius, by theſe notices to prepare us for it.

The twelfth Relation.

An Account of one ſtripped of all his clothes after he was in Bed, and almoſt worried to death by Spirits.

I Had occaſion to make mention of a Noblemans Houſe in the Weſt of England, and to give two Relations of what paſſed there of my own knowledge: I ſhall now add another, known to the Lady, and all the Family; which is thus.

One night, as we were at Supper, one of the Ladies Footmen complained he was pained in his Head, whereupon he had orders to go to Bed, which he did ſome hours before the reſt of the Family. His Lodging was by the ſide of a fair Gallery, where there were ſeveral Alcoves, with Beds, for the Servants, and they were planted near Sir F's Lodging. When the Lady was diſpoſed to go to her Chamber, the other Company waited on her up the Stairs (moſt of us lodging the ſame way) we paſſed into the foreſaid Gallery, and when we came over againſt the Alcove, where the Page was, we found the door of it open, and out of it iſſued a ſteam, which by the light of the Candles appeared like a thick Fog: which occaſioned ſome of us to look into the Room, where we ſaw the poor young Man lying ſpeechleſs on the Bed, his Eyes were ſtaring very wide, and fixed on one ſide of the Room, his Hands were clutched, his Hair erected, and his whole body in ſo violent a ſweat, as if he had been in the Bagnio; all the Clothes of the Bed were flung, ſome in one part of the Room, and ſome in another, his very ſhirt was drawn off his Body, and caſt into one ſide of the Room; and it was near half an hour before he could recollect himſelf, and gather breath, ſo as to ſpeak to us: At length, having taken ſomewhat to recall his Spirits, he gave us this ſurpriſing account of what had paſt from the time he went to Bed, which we gueſs'd to be about three hours. He told us that he lay about half an hour, endeavouring to compoſe himſelf to ſleep, but could not, becauſe of the pain in his Head, that about that time there came into the Room to him two in the appearance of very beautiful young Women, whoſe preſence enlightned the place, as if it had been day, though there was no Candle near it. That they endeavoured to come into the Bed to him, being one on the one ſide, the other on the other ſide thereof, which he reſiſted with all the power he could, ſtriking at them ſeveral times with his Fiſts, but could feel nothing but empty ſhadows; yet were they ſo ſtrong, that they drew all the Bed-clothes off him, though he endeavoured with all his force to hold them, that after that they had ſtripped him of his ſhirt; and he had conteſted ſo long with them, that he concluded within himſelf he ſhould die under their violencies, during all that time he had no power to ſpeak, or call for aid; but was at laſt reduced to that condition wherein we found him. Some were ordered to continue that night; and the next day he was bleeded, having been much bruiſed in the Conflict; however he had no ſickneſs after it, nor do I hear that ever after he had any diſturbance from them.

Advertiſement.

THis is perhaps one of the moſt ſtupend[•]ous accounts of this nature that have been heard of; I could ſay much more, only for the regard and Honour I ought to bear to the Family, I dare not name them, unleſs I had their leave, but the thing is ſo well known to all that were in the houſe at that time, which were more than thirty, and by them imparted to ſo many others, that it is beyond the skill of the greateſt Caviller to conteſt it.

The thirteenth Relation.

A Relation of a Gentleman that was cruelly Murthered by Witches, who made his Image of Wax, and ſtuck pins therein, April 78. whereby he was miſerably tormented, and died the Summer following.

IN the Weſt of Scotland, an Honourable Gentleman, Sir —Maxwell of Pollock, was taken with a grievous diſtemper, which by the vehemency of the Pain, hindred him from taking any reſt, attended with continual ſweating, through the vehemency of the Agony. His Pain reſembled that which is cauſed by Punction, as if he had had ſo many Pins ſtuck in his ſide, but more vehement than a Pain excited by that can be conceived to be▪ Several Phyſicians were imployed to ſearch into the Cauſe thereof, but none could find it out; nor could procure him eaſe by any Remedies: ſo that he [•]y in a comfortleſs Condition, expecting nothing, but to be racked with inſupportable Tortures, till that long'd for Remedy, Death, ſhould come. While he lay in this miſerable Torment, it happened that a Woman (then pretending to be dumb) entred his Houſe; and pointing to the Chamber where he was lying, made ſigns to thoſe that were at that time in his Houſe, to follow her out of doors; they at firſt took no notice of her, but ſhe perſiſting therein, they went out with her, to ſee if they could underſtand her meaning. She led them into a Houſe adjacent (a Tenant of this diſtreſſed Gentleman▪s,) and having entred the Houſe, ſhe gave ſigns to them to open a Cheſt there; whereupon they deſired the Woman of the Houſe to open the Cheſt, that they might ſatisfy their Curioſity in ſo far humouring her. The Woman conſcious of her own Guilt, refuſed; whereupon they beginning to ſuſpect there was more then ordinary in it, that made her ſo averſe from it, broke it open, which when they had done, they found therein an Image of Wax, which they took out, and found a great many Pins ſtuck in the ſame ſide of it, as the Gentlemans Pain held him in his. They took out the Pins, and afterwards returning to the Houſe, they asked the Gentleman how he found himſelf; who anſwered that he was altogether eaſed of his pain, and in a very good condition. Then they took the Pins, and ſtuck in the other ſide of the Image, when immediately the Gentleman cryed out of a pain that had ſeized him on his other ſide, as vehement as the former was. They took them out again, and he was eaſed as formerly. The Witch was had before a Juſtice, but I never heard that ſhe was further troubled, whether for that that was not ſufficient proof in Law to take away her life, or for ſome other reaſon I know not. The pretended dumb Woman was afterwards ſeized, and impriſoned at Glaſgow, where ſhe pretended to recover the uſe of her Tongue, and ſpoke, whereas before ſhe ſeemed to be dumb. Several ſtrange things were reported of her there; which being variouſly reported, I would not trouble the Reader with a Relation thereof; mentioning nothing herein but what I know to be of undoubted truth, and what was acknowledged by all. After ſhe had been kept there for two or three weeks, ſhe was tranſported to Edinburgh, and put in the Cannon-gate Priſon, where ſhe remained above half a year. She was ſeveral times had before the Council, and examined. A great many Perſons out of Curioſity viſited her, ſome of whom had better kept away; for if they were guilty of Love Intrigues, ſhe uſed ſufficiently to expoſe them, ſparing neither Quality nor Sex. When any queſtioned how ſhe came by that Knowledge, and charged her with having correſpondence with the Devil, ſhe made anſwer in the words of our Saviour; If Satan caſt out Satan, how can his Kingdom ſtand? Denying that ſhe had any Compact with the Devil, but affirming that it was a gift ſhe had from her Birth. She was ſet at liberty, after having been a conſiderable time in Priſon. But the Gentleman after her ſeizure, was taken with the ſame diſtemper, and died thereof.

The fourteenth Relation.

An Account of a Perſon that by carrying of a Girdle from one Witch to another, was reduced to Madneſs.

NEar the River of Tweed in Scotland, a Woman ſuſpected to be a Witch, had a Child very ſick, and ſeeing ſhe could not help it by lawful means, ſhe had her addreſs to her Diabolical Art; this way ſhe could not free her Child, unleſs ſhe laid either the ſame Diſeaſe, or a worſe upon another Perſon, otherwiſe ſhe muſt have thwarted the intereſt of her Infernal Maſter, which was not in her Power, if it had been her inclination, as undoubtedly it was not, to effect: She, hearing that a Scrivener was going two or three miles to a place where ſhe had an Acquaintance, who ſerved the ſame Maſter with her ſelf, to wit, the Prince of Darkneſs, went to him, and deſired him to carry a Girdle to her. Her deſign in ſending it by him was, that her Child might be cured of its Diſtemper, and the ſame or a worſe laid on this innocent Perſon. Whether ſhe had any Malice againſt him, I could not be informed; but I rather incline to think that it was only in Obedience to her Maſters Command. He took the Girdle from her, and when he came to the place, went, and delivered it to the Party. The Woman at the delivery of it, having never had any prejudice againſt the Bearer, was really troubled that he ſhould have been imployed therein, knowing how much it would tend to his hurt, and asked him if her Friend could find no other Perſon to impoſe this trouble upon, but him, to carry it, not daring to tell him the danger he had thereby involved himſelf in, leſt ſhe ſhould bring her ſelf into a greater, by being diſcovered, only pretending that her Friend was very uncivil in troubling a Perſon of his Quality with any ſuch thing. He anſwered her, that there was no indiſcretion in it, adding withal, that it was his utmoſt deſire to be ſerviceable to any Perſon, without reſpect to their Quality, to the utmoſt of his Power. The Woman entertained him with ſeveral Diſcourſes, and ſeemed very Courteous to him; and at parting ſhe deſired him to have a ſpecial care that he did not ſleep till he got home, telling him that he would be ſtrongly inclined to ſleep, and withal certifying him that if he ſlept any where by the way, he would have cauſe to repent it while he lived. He promiſed to take care to prevent it, beginning then to be ſomewhat afraid, recalling to mind that the Perſon he had the Girdle from, was under the Bruit of a Witch. As he was going homewards, he found himſelf mightily aſſailed by ſleep, and he ſtrove as much againſt it as was poſſible; but when he was come within leſs then a quarter of a Mile of his own Houſe, it ſo prevailed upon him, that he could go no further, but laid himſelf down upon the Graſs to ſleep. When he awaked again, he was raging Mad, and continued ſo for a long time after without reſpite, and during his life he was Mad in the three hot Months in Summer, and at the Full of the Moon. His Son alſo, who was born a conſiderable time after this, was Heir to the ſame Diſtemper, and for ought I know is ſtill alive, and hath the ſame Fits at the uſual times; as alſo a Daughter of the Sons.

This Story I have from ſure hands, who have heard the Father relate it when he was in his right Wits, as he uſed to be for the moſt part, ſave at the times above mentioned. The Son I have ſpoke with ſeveral times, and have ſeen him run up and down in his mad Fits.

The fifteenth Relation.

A ſtrange Apparition, which was ſeen by a Man, as he was going home two Miles in a Winter night, near Kinneel by the River of Forth in Scotland.

A Certain Man whom I know, a little before Chriſtmas, ſeveral years ago, went in the morning from his dwelling Houſe, to a Sea-Port Town about two Miles diſtant: And having ſeveral urgent buſineſſes there, he took up the whole day in diſpatching them, and was neceſſitated to ſtay ſtill near eight of the Clock at night At which time he ſet forth, being no wiſe in drink; nor was he at all of a Timorous Nature. He had no Company with him, and walkt on in his Journey without ſeeing any thing frightful, or ſo much as thinking on any ſuch. When he was come to the top of a Hill, which was half way home, he of a ſudden ſaw the Appearance of four Men carrying a Dead Corps on their Shoulders, unattended by any; which made him eaſily conjecture what it was; beſides, that it is not uſual in that place to bury any in the night time, except it be Perſons of the greateſt Quality. This Apparition ye muſt needs think, did ſtartle him a little, there being no Houſes near him; it being a wild place. He thought to ſhun it by going out of the High-way into ſome by-road; which when he did, he found himſelf nothing advantaged thereby; for in the very time that he was turning himſelf about, it was tranſported from the High-way, and walkt directly before him, keeping the ſame diſtance as before; which when he obſerved, he returned into the High-road again. This he attempted to do ſeveral times; but was ſerved after the ſame manner as formerly; whereupon he reſolved to keep ſtraight on in his way, without turning either to the right hand or the left, praying to God to preſerve him from the Devil, or any of his Emiſſaries. The Spectre kept a little before him, obſerving always the ſame diſtance; ſo that if he walkt ſlow, it likewiſe ſlackned its pace, and if he haſtened his ſteps, it likewiſe moved quicker. He followed it on this wiſe, till at laſt it came to a little Stone-Bridge that was over a Brook, about a quarter of a Mile from his Houſe; the Brook was narrow, but not ſo narrow, as that a Man could jump over it; the water in the Winter time would ſtrike a Man above the middle. The four Ghoſts that carried this dead Corps, when they were come to this place, laid the Coffin acroſs the Bridge; ſo that the Man could not go over upon the Bridge, unleſs he ſtept over the Coffin. The Man when he came up was at a ſtand, not knowing what to do in this caſe; to wade through the Brook he had no great mind, in regard the ſeaſon was then cold. To go over the Bridge, and ſo ſtep over it, he durſt not, not knowing, if he ſhould have hazarded ſo to do, what power it might have over him to do him miſchief. While he was thus muſing, he bethought himſelf of one Expedient, which if he could effect, he thought he might ſafely go over the Bridge without receiving any hurt: It was this; he deſigned to try if he could prize it off the Bridge into the water with his Cane, for he durſt not adventure to touch it with his hands: But when he went about it, and prized it with all his ſtrength, he found it remained unmoveable as a Rock; yet he continued ſo doing a conſiderable time, till at laſt he broke his Cane. Afterwards, ſeeing no poſſibility of getting over the Bridge, he was neceſſitated to go through the water, notwithſtanding the coldneſs of the Seaſon. When he was got on the other ſide, he ſaw the four Ghoſts take up the Coffin again on their Shoulders, and carry it off the High-way, he viewed them till they carried it over a little Eminence (a piece of ground higher then the reſt, reſembling a Hill, but not ſo high) but after that ſaw it no more. Afterward he went home to his Houſe, and as ſoon as he ſaw the light of the Candle that was burning in the Houſe, he immediately fell down upon the ground. (Which they ſay is uſual to Perſons that are frightened with Apparitions.) His Wife and Servants ſeeing what befel him, inſtantly took him up, brought him to life again, and asked him what might be the Cauſe thereof; he told them that he knew of no Cauſe, ſeeing he found himſelf very well in his Health all the day before, unleſs it were an Apparition he ſaw by the way as he came home, rehearſing the ſtory as is above related.

Advertiſement.

THis Story I have heard related by ſeveral Perſons of good Repute, that lived in the ſame Town with him, who had it from his own mouth. The Man I have ſeveral times ſeen, but never had occaſion, that I remember of, to be in his Company, at leaſt at that time when he related the above-mentioned Story.

Let no man therefore doubt of Intelligencies in the world, beſides what are hudled up in garments of Clay: We ſee Agencies above the reach of our comprehenſions, and things performed by Bodies ſeemingly Aerial, which ſurpaſs the ſtrength, power, and capacity of the moſt robuſt Mortal.

FINIS.

Marginal notes

1. General. [•…]e of our [•…]ds coming. ↩
2. P. Martyr aged 63. H. Bulling[•…] 50 years d[•…] aged 71. Guil. Fare lived 76 ye[•…]. Biſhop Latmer lived years, and Gataker. Nicol. Hemmingius, ag[•…] 87. Theod. Beza aged 87. Dr. Chader 89. Let. Nanniu inſigni litera [•…]tura, viz, 10 A•. ↩
3. Gen. The [•…]ner of our [•…]s coming. ↩
4. 3. Gen. Proofs of the Doctrine. ↩
5. Pſal. 19.11. ↩
6. 4. Gen. What the bleſſedneſs of faithful Servants. ↩
7. Gen. Why Ted, who [•…]e the Por[•…] of, &c. ↩
8. Gen. This [•…]ſſed[•…]eſs [•…]y reſerved laſt coming, [•…]c. ↩
9. 1. Uſe. Information ↩
10. 2. Uſe. Exhortation ↩