The Displaying of Supposed Witchcraft, chapter 1: Of the false, irrational, and unchristian Censures, that have been, and yet are (part 3 of 3)

1. Because the Scriptures tell us thus much: Thou shalt not follow the multitude to do evil. And that there are many deceivers: For many shall come in my Name, saying, I am Christ, and shall deceive many. And woe unto you, when all men shall speak well of you: for so did their fathers to the false prophets. From whence it is plain, that first we are to consider and be assured, that the matter be not evil; for if it be, we are not at all to be swayed with the multitudes that follow it, or that uphold it: so if the opinion be evil, erroneous, or false, we ought not to receive it, or adhere unto it, though never so many do hold or maintain it. So that in truth and substance, we are not at all to consider, whether there be few or many that hold it, but simply, whether it be true or not. For as Plato tells us: Ne q; id considerandum quid dixerit, sed utrum verè dicatur nec ne. For the multitude have been by all good Authors and Learned men always esteemed the most erroneous, as Seneca saith: Quaerendum non quod vulgo placet, pessimo veritatis interpreti. And Lactanti[…]s teaches us this: Vulgus indoctum pompis inanibus gaudet, animis q; puerilibus spectat omnia, oblectatur frivolis, nec po[…]derare secum unamquam q; rem potest. And our Saviour gives us a proof and instance of the errour of the multitude, and that in matter of fact. Did not almost all the Jews under divers Kings Raigns applaud and approve of the doctrine and opinions of the false Prophets, though utterly erroneous? insomuch that Elijah said, that he only was left of the true Prophets, though the false ones were many and numerous. So that the Rule is proved to be true, both by the precept and example of the Scriptures.

2. If we consider the generality of Mankind, either in respect of their inclinations and dispositions, or their breeding and education, we shall not find one of an hundred, either by nature inclined, or by education fitted and qualified to search forth and understand the truth. And then if there be an hundred to one drowned in ignorance and errors, and so few fitted to understand the truth of things either divine or natural, then it must need[…] follow, that it is not safe to embrace or adhere to an opinion, because of the great number of those that hold or maintain it, but rather to stick to the smaller number; though neither simply ought to be regarded, but truth it self.

3. Again, if we consider those numbers, that either by nature are inclined, or by education trained up in Learning, to enable them to judge rightly betwixt truth and truth-likeliness, how few of these that prove any thing excellent in those parts of Learning wherein they are bred, we may easily see the verity of this Rule sufficiently proved, that it is not safe to embrace or adhere to an opinion, because the numbers are great that hold or maintain it.

4. If the multitude that hold the opinions, whether of spiritual or natural things were to be followed, meerly because of the great numbers that hold them: then if we look and consider the Writings of the best Geographers, Travellers, and Navigators, we should either be of the opinions of the Pagans, who are the most numerous part of Mankind, or the Mahumetans, which are many in respect of the paucity of Christians. And then what horrid, blasphemous, idolatrous, impious, and diabolical opinions must we receive and hold, both concerning God, Angels, the Creation, and the most of the operations that are produced by Nature? So that the arguments of Dr. Casaubon and Mr. Glanvil, drawn from the universality of the opinion, and the great multitudes of those that hold it, are vain and groundless.

5. If the comparison I use be thought too large, and the rule be put only as to the greater part of the Learned that are in Europe, yet it will hold good, that the greatest part of the Learned are not to be adhered to, because of their numerousness; nor that the rest are to be rejected, because of their paucity. For it is known sufficiently, that a Bishop of Mentz was censured and excommunicated for holding that there were Antipodes, by some hundreds of those that were accounted learned and wise: so that it is plain, that the greater number may be in the errour, and those that are few be in the right. And did not the greatest number of the Physicians in Europe altogether adhere to the Doctrine of Galen, though now in Germany, France, England, and many other Nations the most have exploded it? And was not the Aristotelian Philosophy embraced by the greatest part of all the Learned in Europe? And have not the Cartesians and others sufficiently now manifested the errours and imperfections of it, and especially the endeavors of the honourable and learned Members of the Royal Society here in England, and the like Societies beyond Seas by their continual labour and vigilancy about Experiments, made the errours and defects of it obvious to all inquisitive persons? So that multitude, as multitude, ought not to lead or sway us, but truth it self.

6. If to all this we add, that truth in it self is but one; for unum and verum are convertibles, and that errour or falsity is various and manifold, and that there may be a thousand errours about one particular thing, and yet but one truth; it will necessarily follow, the greatest number holding an opinion, cannot be safe to be followed, because of their multitude, and the reason is errour, is manifold, truth but one.

2. It is not safe nor rational to receive or adhere to an opinion because of its Antiquity; nor to reject one because of its Novelty. And this we shall make good from and by these following reasons.

1. Because there is no opinion (especially about created things) but it hath once been new; and if an opinion should be rejected meerly because of novelty, then it will follow, that either all opinions might have been rejected for that very reason, or that novelty is no safe ground only, why an opinion should be opposed or rejected.

2. Antiquity and Novelty are but relations quoad nostrum intellectum, non quoad naturam; for the truth, as it is fundamentally in things extra intellectum, cannot be accounted either old or new. And an opinion, when first found out and divulged, is as much a truth then, as when the current of hundreds or thousands of years have passed since its discovery. For it was no less a truth, when in the infancy of Philosophy it was holden, that there was generation and corruption in Nature, in respect of Individuals, than it is now: so little doth Time, Antiquity, or Novelty alter, change, confirm, or overthrow truth; for veritas est temporis filia, in regard of its discovery to us or by us, who must draw it forth è puteo Democriti. And the existence of the West-Indies was as well before the discovery made by Columbus as since, and our ignorance of it did not impeach the truth of its being, neither did the novelty of its discovery make it less verity, nor the years since make it more: so that we ought simply to examine, whether an opinion be possible or impossible, probable or improbable, true or false; and if it be false, we ought to reject it, though it seem never so venerable by the white hairs of Antiquity; nor ought we to refuse it, though it seem never so young, or near its birth. For as St. Cyprian said: Error vetustatis est vetustas erroris.

3. In regard of Natural Philosophy, and the knowledge of the properties of created things, and the knowledge of them, we preposterously reckon former Ages, and the men that lived in them, the Ancients; which in regard of production and generation of the Individuals of their own Species are so; but in respect of knowledge and experience, this Age is to be accounted the most ancient. For as the learned Lord Bacon saith: Indeed to speak truly, Antiquitas seculi, juvent us mundi, Antiquity of time is the youth of the World. Certainly our times are the ancient times, when the World is now ancient, and not those which we count ancient, ordine retrogrado, by a computation backward from our own times; and yet so much credit hath been given to old Authors, as to invest them with the power of Dictators, that their words should stand, rather than admit them as Consuls to give advice.

3. It is not safe nor rational to resolve to stick to our old imbibed opinions, nor wilfully to reject those that seem new, except we be fully satisfied, from indubitable grounds, that what we account old is certainly true, and what we reckon to be new is undoubtedly false. And this will appear to be a truth, partly from the weakness of their arguments, that seem utterly to condemn all recession from ancient opinions, as vain, foolish, and unnecessary; as also from other positive reasons.

1. Some give the reason why they will not recede from an opinion that their Predecessors held; for that their Forefathers were as wise, if not wiser than they. But this, if strictly considered, is very lame and defective; for their Predecessors were but men, and so were liable both to active and passive deception, and were not exempted from the common frailty of Mankind, who are all subject to errours. And therefore, unless they were assured that their Ancestors in former Ages, held the certain and undoubted grounds of truth, it is nothing of reason in them, but meer perversness of will, rather obstinately errare cum patribus, than to learn to follow the truth with those that are coetaneous with them, which is foolish and irrational. Further, there are more helps now, and means to attain the knowledge of Verity, than were in the days when their Ancestors lived, and it must be a kind of the greatest madness to shut their eyes, that the light of truth may not appear unto them.

2. This kind of reasoning hath no more of reason in it, than if one should say, that because his Grandfather and great Grandfather were blind or lame, therefore they will be so too: or that their Ancestors never learned the Greek or Latine Tongues, nor to write or read, neither will they learn any more than they did: or that their Predecessors were ill husbands and unthrifts, and that therefore they will continue the same courses: or that because their Forefathers followed drunkenness and luxury, therefore they will continue the same cariere of vices, as many of our debauched persons do now adays, having no better reasons to alledge for their exorbitant and vicious courses, but what the Prophet condemned, The fathers have eaten sowr grapes, and the childrens teeth are set on edge.

3. How far would they run back to state the beginning of their Ancestors? If as far as their first Originals, then they must all be Savages, Barbarians, and Heathens. And if they state it distant from their first Originals, then their Predecessors had the same reason to have continued, as those did that preceded them. But if their Ancestors varied from, and left the steps and opinions of those that went before them, then if they will do as their Ancestors did, they must leave their courses and opinions, as they had done of those that preceded them.

4. Some say they cannot recede from the opinions of their Predecessors, because it would be a shame and disgrace unto them. But that which we call shame and disgrace consists in the opinion of others, and we ought not to receive errour, or reject truth, by reason of the censures or opinions of others: Si de veritate scandalum sumitur, utilius permittitur nasci scandalum, quàm veritas relinquatur. And to leave an errour to entertain truth, is so far from being a shame and a disgrace, that there cannot be a greater honour or glory: for errare humanum est, sed in errore perseverare belluinum ac diabolicum est.

4. Those effects that seem strange and wonderful, either in respect of Art or Nature, require much diligence truly to discover and find out their causes; and we ought not rashly to attribute those effects to the Devil, whose causes are latent or unknown unto us: and that for these grounds.

1. It hath been common almost in all Ages, not only for the vulgar, but also for the whole rabble of Demonographers and Witchmongers to ascribe those strange and wonderful effects, whether arising from Art or Nature, unto the worst of Gods Creatures, if they did not themselves understand their causes, and to censure the Authors that writ of them, as Conjurers and Magicians, as I have made manifest in my former Instances, and might be further made good and illustrated by the effects of healing by the Weapon-salve, the Sympathetick Powder, the Curing of divers Diseases by Appensions, Amulets, or by Transplantation, and many other most admirable effects both of Art and Nature, which by these self conceited Ignorants are all thrown upon the Devils back, and he made the Author and effector of them, as though he had a kind of omnipotent power: of which the learned Philosopher and Physician Van Helmont gives us this account: Credo equidem cum pietate pugnare, si Diabolo tribuatur potestas naturam superans. Verum naturae ignari praesumunt se naturae secretarios per librorum lectionem: quicquid autem ipsos latet, vel adynaion, vel falsum, vel praestigiosum, at q; diabolicum esto. And a little after he adds this: Pigritiae saltem enim immensae inventum fuit, omnia in Diabolum retulisse quae non capimus, nec velim Diabolum invocatum, ut nostris satisfaciat quaestionibus per temerariam potestatum attributionem.

2. Whosoever shall read Pancirollus de rebus memoralibus noviter repertis, may easily be satisfied, what strange and stupendious things Art and the Inventions of men have produced in these latter Ages. And no man can rationally doubt, but that many more as strange or far more wonderful, may in Ages to come be found out and discovered; for there is a kind of bottomless depth in Arts, whether Liberal or Mechanical, that yet hath not been sounded, but lye hid and unknown unto men. And if these for their wonderfulness should (as former Ages have ignorantly done) be ascribed unto the power of Satan, and their Authors accused of Conjuring and Diabolical Magick, no greater wrong could be done unto Art and Artists, and it would be a kind of blasphemy to attribute these stupendious effects (as the Vulgar and Witchmongers use to do) unto the Devil, the worst of Gods Creatures, and the Enemy of Mankind.

3. The third argument I shall take from Mr. Glanvil (which is the greatest piece of truth in all his Treatise) and convert and retort it against him: and is this (he saith) We are ignorant of the extent and bounds of Natures Sphere and Possibilities. Now if we be ignorant of the extent and bounds of Natures Sphere and Possibilities, then it must needs be folly, madness, and derogative against Gods power in Nature, to attribute those effects to wicked, fallen, and degenerated Demons, that we do not know but are produced by the course of Nature. And to ascribe the products of Nature to such wicked Instruments is blasphemous, in depriving Nature of the honour due unto her, and robbing God of the honour and glory belonging unto him, for the wonderful power wherewith he hath endowed his Creatures, who were all made to shew forth his power and Godhead, and the Heavens declare the glory of God, and the Firmament sheweth his handy work: and as one said very well, Natura creatrix est quaedam vis & potentia divinitùs insita, alia ex aliis in suo genere producens. So that the honour that is due unto the Creator, Conserver, and Orderer of Nature ought not to be ascribed unto the Devils; for in doing this, the Witchmongers become guilty of Idolatry, and are themselves such Witches as are mentioned in the Old Testament, who by their lying Divinations led the people after them to follow Idols; therefore the effects that belong unto Nature, are to be attributed to Nature, and the effects that Devils produce, are to be ascribed unto them, and not one confounded with another. And much to this purpose the learned Father hath a very considerable passage: Quicquid igitur mirabile fit in hoc mundo, profectò minus est quàm totus hic mund[…]s, i. e. coelum & terra, & omnia quae in […] sunt, quae certè Deus fecit: nam & omni miraculo quod fit per hominem, majus miraculum est homo. Quamvis igitur miracul[…] visibilium naturarum videndi assiduitate vilescunt, tamen e[…] quum sapienter intuemur, inusitatissimis raris q; majora sunt.

4. Though these men should believe the power of the Devil to be great by his Creation, and not lessened by his Fall (which is doubtful or false) yet can he not exert, or put this power into execution, but when, where, as oft, and in what manner, as God doth send, order, direct, and command him: and could not enter into the herd of Swine, until that Christ had ordered and commanded him; nor to touch Job or afflict him either in his goods or body, until that God had given him licence and order with express limitation how far he should proceed, and no further. In all which there appeareth nothing at all of his power, but his malice and evil will; and what was effected, was the hand of the Lord, and he but the bare Instrument to execute and perform the command. Therefore to ascribe to the Devil the efficiency of those operations we do not clearly understand, is to allow him a kind of Omnipotency, and both to rob God and Nature of that which belongeth unto them; for the Almighty doth work whatsoever he pleases both in Heaven and Earth, and it is he that worketh all in all. And the Devil is but as Gods Executioner to fulfil his will in tempting men, and punishing the wicked, and can act nothing but as God commands him, except the acts of his wicked and depraved will; for he is with all his Angels delivered into chains of darkness to be reserved unto Judgment. To this purpose there is a very true and Christian saying of St. Augustine in these words: Diabolus plerum q; vult nocere, & non potest, quia potestas ista est sub potestate: nam si tantum posset nocere Diabolus quantum vult, aliquis justorum non remaneret.

5. The last Rule I shall observe is, That men, if they mean to profit by reading Controversies of this nature, they must prudently and deliberately consider the design that Authors have had in writing. For though it be the general pretence of all, that they write to confute errours, and to maintain truth, yet very few in Disputes of this nature have sincerely performed this pretended end. For some have written (as we shall hereafter make manifest in due place) upon designed purpose, thereby to establish some points in their corrupted and superstitious Religion. Some because of their own lucre and profit arising by the upholding of these opinions of the great power and performances of Witches, as did all the Inquisitors and their Adherents, having a share in the condemned Witches goods. Others have written in these Subjects meerly for ostentation and vain-glory, to get a name that they were learned and able persons: of all which the judicious Readers ought to beware of, and to consider. There is another main scandal that Witchmongers usually (especially of late) cast upon those that oppose their gross, impious, and blasphemous opinions; but I cannot seasonably give answer unto it, untill I have laid down the state of the question, upon which the substance of this Treatise is grounded, and therefore shall proceed to its Explication.