The Displaying of Supposed Witchcraft, chapter 6: That divers places in Scripture have been mis-translated thereby to uphold this… (part 2 of 5)

3. This Hebrew word is taken in bonam partem, heedfully to consider, mark, or observe, as Laban said, when he laboured to stay Jacob from going from him: I have learned by experience that the Lord hath blessed me for thy sake. So that though Labans heart was not upright toward Jacob, nor he a sincere Worshipper of the God of the Jews; yet so far had the Lord convinced him, by the faithful and industrious service of Jacob that he had experienced, and by tryal found that the Lord had blessed him for Jacob's sake. And the same word is used, when Joseph said: Is not this the cup wherein my Lord drinketh, and whereby indeed he divineth, or maketh tryal? And again: Know ye not, that such a man as I can certainly divine, or make tryal? And though Pererius hath made a large Dispute about this matter, and reciteth the Opinions of many Authors concerning it; yet it is manifest, that Joseph knew his Brethren before, and had caused the Cup to be put into Benjamins Sack, and that all this was but done in a just and prudent way, the better to prepare his Brethren for his revealing of himself unto them, and so had reference to no unlawful conjecturing at all, though it was plain, that he had the special gift from God of interpreting of Dreams, and foretelling of things that were to come.

4. It is too hard a task to enumerate all the several ways that the Heathens used, by observation to foretel things to come, and more difficult to declare all the subjects from whence they gathered the signs of their Predictions. The chiefest that the old Romans used, were Augurium quasi Avigerium dictum, vel Avigarium, ab avium scilicet garritu quem auspicantes observabant: And so Auspicium, quasi Avispecium, ab avibus spectandis. And these observations were taken, either from the feeding, flying, or noise of the birds. So they had their Haruspices, Harioli, and Haruspicina, which was derived ab haruga, hostia, ab hara in qua concluditur & servatur.

5. But all these sorts of Observations, Guessings, and Conjectures may be considered these three ways. 1. Some of them are natural, rational, and legal; as is the Prognostick part of the Art of Medicine, Political Predictions of the change, fall, and ruine of Kingdoms, States, and Empires. Some Civil taken from the course and carriage of men, as when one seeth a rich young Heir that followeth nothing but vice, luxury, and all sorts of debauchery, it is easie to foretel that his end will be beggery and misery. Some from the due observation of beasts and fowls, which live sub dio, may easily conjecture the alteration of the weather. And so by observing the change, or colour of the Stars and Planets, the Clouds and Elements, may easily foretel the change of weather. And we find that these predictions from the Signs gathered from natural causes, are not condemned by our Blessed Saviour, who saith: When it is evening, ye say it will be sair weather, for the skie is red. And in the morning, it will be foul weather to day, for the skie is red, and lowring. And again: When ye see a cloud rise out of the West, straightway ye say, there cometh a showre, and so it is. And when ye see the South wind blow, ye say, there will be heat, and it cometh to pass. 2. There are some conjectures that are false, groundless, and superstitious, as were, and are all the predictions taken from the feeding, flying or noise of Fowls, or the signs appearing in the intrails of Beasts; for in all such like, there is no connexion betwixt the cause and effect, and they therefore are false and vain, and this was one of the reasons why they were forbidden amongst the Jews. 3. There were some that in regard of their use and end were wicked and Idolatrous, and in this respect all divinations and predictions are wicked and unlawful, if they be used (as was and is yet among the Heathen) to lead the people unto, or confirm them in, the worship of Idols, and false Gods. And from all this it appeareth, that yet we can find no proper or fit word for such a kind of Witch whose existence we have denied and are disproving.

5. The next word in this place of Deuteronomy is [non-Latin script] Umechascheth, which our Translators render a Witch, but in what sense or propriety, I think few can conjecture, for it comes from the Hebrew root, [non-Latin script] Coscheth, which Avenarius rendreth, Fascinavit, effascinavit, but Schindlerus translates it, Praestigias, maleficia aut magiam exercuit, mutavit aliquid naturale ad aspectum oculi, ut aliud appareat quàm est. And by Buxtorfius it is rendred, Praestigiae, and the derivations from it through the whole Old Testament, which is the most certain propriety of the word, as these following considerations will make manifest.

1. That the most of the Translators in rendering this word whether in this place, or in others, have been very inconstant, and one place not agreeing with another, as Arias Montanus in this place gives it maleficus, but in Exodus he makes it, Praestigiatores, and in the 22 and 16 of the same Book he makes it Praestigiatricem; and in another place where the very same word is used in the Hebrew, he saith of Manasseh, & Praestigiis vacabat. And yet in another place, he rendereth the very same word veneficia. So uncertain was this learned Man, and so inconsiderate in his versions, wherein he ought to have had a more special care. Now Tremellius in all the places named before, doth use the words Praestigiatorem, and the words from the same derivation in the Latine, which sheweth certainty and constancy.

2. The most of all the translations in the Polyglott, do render this word doubtful and various: As maleficus, magus, praestigias faciens, Incantator, and the like, which are all dubious, and various, and no certainty can be produced from them. Only those we call the Septuagint do keep close to words of the same signification, deducted all from [non-Latin script], which properly doth signifie no more than venenum, poison, though the circumstances do manifest that they were but Jugling and Imposture. And the High-Dutch, Low-Dutch, French and Italian translations do all render it with the same uncertainty, so that nothing sure can be drawn from them.

3. But to leave these uncertainties, it is manifest that this word doth signifie as Burtorfius and Schindlerus do render it, for they are best to be trusted, because they are not guilty of contradiction as the most of the others are; That is, a Jugler, or one that by himself, or the help of his Confederates, doth by sleight of hand, and such like conveyances perform strange things to the astonishment of the beholders. And therefore doth Mr. Goodwyn tell us this: A Witch, properly a Jugler. The original (he saith) signifieth such a kind of Sorcerer, who bewitcheth the senses and minds of men, by changing the forms of things, making them appear otherwise than indeed they are. And these Dr. Willet saith (speaking of Pharaohs Magicians) were Praestigiatores, whom we call Juglers, which deceived mens senses. And though learned Masius (speaking of those that Nebuchadnezzar called to interpret his dream) doth make this objection, that if this word be translated Praestigiatores, he doth not see, quid illi ad explicandum somnium adferre suâ arte potuissent, quae tota fallax & delusoria est: Yet is this of little or no force at all, for the rest that were called, were as well Impostors as these if not more, and the King and those with him knew not certainly (as the event shewed) that they could perform any such matter, but was ignorant of the manner of their delusions and cheats, and was only led by common rumour and belief, grounded upon the vain and lying boasts that such sort of people are apt to give out of themselves, and the wonders they pretend to perform. So that from his and his Courtiers opinions of either the matter, or manner, of what they pretended to do, will no consequence be drawn, from what they truly could do, because belief and action are two different things, as might be manifested by the vain credulity of the vulgar, that those kind of deceivers can do strange things, but in trial and experiment they are found to be Cheaters and Impostors.

4. But that this word doth bear this signification is manifest from the things they performed, for in Exodus they are called [non-Latin script], and they in like manner cast down every man his rod and they became serpents: not that their rods were really transubstantiated into true serpents as Aarons was, for that could not be done but by an Omnipotent and Divine power, which they had not; It was only done as Juglers do, seemingly, by sleight and cunning, and so had an appearance of true serpents, but were not so indeed; or else in making a shew to throw down their rods, they secretly conveyed them away and threw down serpents in their stead, as might easily be done by sleight of hand, as we shall shew more fully hereafter.

5. That this is the genuine meaning of this word is manifest from the circumstances of some other places duly weighed, and compared together: for one text saith as our English Translators have rendered it, And it came to pass when Joram saw Jehu that he said, Is it peace Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts are so many? Now why they should translate it witchcrafts, cannot well be imagined, except it were to draw the Scriptures to speak according to their preconceived opinions, for the word used there is the same we speak of, to wit, [non-Latin script], which though Arias Montanus rendereth, & veneficia ejus, that according to the Latine signification is but poysonings, or poyson making, which doth not intimate Witchcraft in that sense that is vulgarly understood, which Tremellius properly renders, & praestigae ejus: and Luther renders it by the words Coeverye, and so doth the Low-Dutch: Though the proper High-Dutch word for praestigiator, a Jugler, be Baut[…]er, which is as Calepin tells us, that Praestigiae sunt incantationes, delusiones, cujusmodi sunt, quae manuum quadam dexteritate alia apparent quam rever â sunt. Now what whoredoms or fornications had Jezebel committed? Spiritual whoredomes, and not Carnal ones; for she had her self gone a whoring after Idols, and strange gods, and as much as in her lay drew the people of Israel into the same whoredoms, and for this it was that so fearful a judgment fell upon her. And what Witchcrafts (if they must be so called) had she practised or followed? Was it any other than in setting up, maintaining, and defending the Priests of Baal and of the groves, who practised several sorts of divination, jugling, impostures, and delusions, whereby they were seduced and blinded to follow and worship the false god and Idols? And from this it is plain that all her Witchcrafts were only impostures and delusions whereby the people were led unto idolatry: and so the true signification of this word is a deceiver and an impostor, and intendeth no other kind of Witchcraft at all. And in the same sense must the word given by those we call the Septuagint which is [non-Latin script], Pharmaca vel venena sua, her poysons, that is her deceits and delusions that she set up by the lying Divinations, Juglings, and Impostures of the Priests, by which the people were seduced, and blinded and poysoned with the filthy Doctrine and practice of Idol worship. And in the same sense must the words be taken in the Revelation where the words [non-Latin script] are used. For the Text saith: And a mighty Angel took up a stone like a great milstone, and, cast it into the sea, saying; Thus with violence shall that great City Babylon be th[…]wn down, and shall be found no more at all. And after: For thy merchants were the great men of the earth: For by thy sorceries were all nations deceived. These words are spoken mystically of spiritual Babylon, in which Antichrist ruleth, who (as the Apostle saith) sitteth in the temple of God, and exalteth himself against all that is called god; and this is he whose coming is after the working of Satan, with all power, and signs, and lying wonders. So that it is plain that his working being by lying wonders, his Merchants must needs be lyers and deceivers, and it is these Sorceries, impostures and delusions by which all Nations are deceived, and caused to err: and so is no other Witchcraft but meer lying, delusion and imposture. And to this purpose doth Dr. Hammond Paraphrase it in these words; speaking of the destruction of Babylon: And three eminent causes (he saith) there are of this; First, Luxury which inriched so many Merchants, and made them so great. Secondly, seducing other people to their Idolatries and abominable courses by all arts of insinuation. And thirdly, the persecuting and slaying of the Apostles and other Christians. And in the same sense must this word also be taken in the Galathians, which though translated Witchcraft, must needs mean imposture, deceit and delusion by which people are led from the true Doctrine and Worship of Christ, to vain and lying Superstition and Idolatry, and not bodily poysoning.

6. Thus far we can find no such Hebrew word as signifieth any such kind of a Witch as Dr. Casaubon, or Mr. Glanvill intend, or labour to prove, and therefore we may proceed to the next. Only we cannot but take notice of one other text, that our English Translators have erroneously rendered, and that is this: where Samuel is rebuking Saul for sparing Agag and the best of the spoil, he saith, For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry: Which Tremellius renders thus: Quin sicut peccatum divinationis est rebellio: & sicut superstitio & Idola est repugnantia. And Arias Montanus gives it thus: Quia peccatum divinationis est rebellio, & mendacium vel Idolum, & Teraphim transgredi, which both are agreeable to the Hebrew word [Hebrew] which signifieth properly Divination. So that this place noteth, not rebellion against an earthly or temporal King, but against the King of Heaven; and to disobey his command, and to follow our own wills and judgments, and to persevere therein, is as odious and detestable, as to set up lying Divinations thereby to follow Idols and false gods: for the following the fancies of our own brains, is to follow the divinations of our own counsel, and to make an Idol, and a Teraphim of our own frail, weak and blind judgments, and to forsake the pure and perfect Law of the Lord, which ought to be a lantern to our feet, and a light unto our paths, and is spiritual rebellion, even as the divinations of Idol-priests and Idol-worship were.

6. The next word in this place of Deuteronomy is [non-Latin script] utens incantatione, vel incantans incantatione, aut ju[…]gens junctiones, from the root [non-Latin script] Sociatus est, junctus fuit alteri, copulatus est, for so Avenarius renders it. And Schindlerus saith, Incantator, vel qui consortium habet cum Daemonibus, conjurator, qui incantationibus multa animalia in unum locum consociat vel congregat, vel ne laedant associat. From whence we may note thus much:

1. That it primarily signifieth to joyn together, as in that of Genesis speaking of the Kings that went to War, All these were joyned together in the vale of Siddim, which is the salt sea. And in another place, And he coupled the five curtains together; and in the same sense in diverse other places: by all which it appeareth, that when it is used for incantation or charming, it is because of some conjunction or coupling together.

2. It is very remarkable that in all the translations in the Polyglot, there is no variance, neither do Arias Montanus, Burtorfius, or Tremellius differ at all, and the Greek Translators do agree with them, who render it, [Greek], and the Germane, Low-dutch, French, and Italian Translators do accord herewithal, and it is likewise so rendered in Isa. 47. 9, 12. and in other places. So that it is plain it signifieth such as took upon them by strange words and charms to prevent venemous beasts to hurt, bite or sting, and many other wonderful things; but what they brought to pass, or effected, besides deluding and deceiving of the people and leading of them to Idolatry, is hard to determine, of which we shall speak in another place.

3. There are divers opinions concerning this incantation or charming, why it should be accounted conjunction, or association; and some, as Schindlerus and Bithner, do judge it is because they associate or bring together many Serpents or noysom Creatures into one place, and then destroy them. But this is but a conjecture, for it is by the best learned strongly disputed on both sides, whether charms and inchantments can really and truly perform any such effects, and divers instances and examples brought both ways, some for the affirmative, some for the negative, so that the matter of fact is not certainly known or granted. Others by association do understand, the league or compact made betwixt the Charmer and the Devil, by virtue of which such strange things are brought to pass by them, and of this opinion was Mr. Perkins (if that Book of Witchcraft, that goeth under his name, be truly his) who strengthening his conceit with that verse in the 58 Psalm thought that he had found out an invincible argument to prove the Compact betwixt Witches and Devils, and therefore it is necessary and expedient to examine that text to the bottom to sift out the true translation, and sense of that place, which we shall do at large as followeth in these particulars.

1. Our English Translators render it thus, speaking of the deaf Adder or Asp; Which will not hearken to the voice of the charmers, charming never so wisely; and in the margent, or be the Charmer never so cunning, where they take no notice of the conjoyning of conjunctions, and consequently none of such a league or compact.