The Displaying of Supposed Witchcraft, chapter 8: Of the Woman of Endor that pretended to raise up Samuel (part 3 of 3)

There is also a fourth opinion concerning the transaction of this Woman of Endor, that holds, that it was neither the Body, or Soul of Samuel that was raised up, neither the Devil that appeared in his shape, nor that it was the Imposture of the Witch alone, or with a Confederate, but that it was the Sydereal, or Astral Spirit (as they are pleased to term it) of Samuel that was made to appear, and speak by the art and skill of the Woman. But because this Tenent is not of much Antiquity, nor hath many assertors of it, as also because it taketh that for an Hypothesis, to wit, that there are three parts in Man, the Body, Soul, and Spirit; and that the Soul goeth immediately after death either to Heaven or Hell, the Body to the grave, and that the Spirit doth for a certain time after death wander in the air, and may be (by a certain kind of art) brought to appear visibly, and to give answers of all things that it knew living, which as yet hath never been sufficiently proved, therefore we shall pass it over here, having (perhaps) occasion to speak of it more largely hereafter.

We shall now come to mention some places in the New Testament that are produced by some, thereby to prove the great power of Devils and Witches in transferring and carrying bodies in the air, as is that of our Saviours temptation, where it is said that the Devil took him into an exceeding high Mountain, and that he set him upon the pinnacle of the Temple in Jerusalem, from whence they thus argue: That if the Devil had power to carry our most blessed Saviour in the air into an high mountain, and to set him upon the pinnacle of the Temple, that much more hath he power to carry the bodies of Witches who are his sworn vassals in the air, whither he pleaseth, or they desire. To annul the force of which objection we give these reasons.

1. If it were granted that the Devil did transport our Saviour in the air, yet it will not follow that he can at any time when he pleaseth carry the Bodies of Men or Women so likewise, for no particular proposition will, according to the rules of art, infer a general or universal conclusion, nor one example or instance inductively prove a general practice; one Swallow doth not make a Summer. For though once when our blessed Saviour was baptized, the Holy Ghost did descend like a Dove, and light upon him, it will not follow, that in all other of his actions of preaching, or working of miracles, the holy Spirit should appear also in the form of a Dove, nor when othe[…] Saints are Baptized will it follow that it doth, or should alwaies appear in the same form. And though Samson did once slay a thousand of the Philistines with the jawbone of an A[…]s, it doth not follow, that either he did so in like manner in every battel, or that every Man may do the like.

2. If it were granted that the Devil did carry Christs Body in the air, it will not follow that he can do so at any other times, when he pleaseth, because in the temptation of Christ there was an extraordinary dispensation of God for the same, which cannot be presupposed in the ordinary transportation of Witches, and therefore the argument falls quite to the ground.

3. In the actions of Satan (especially in elementary things, for we speak not of the acts of his will) the will, order and licence of God is chiefly to be considered, because his power (in respect of execution) is under the power of the Almighty, so that he can do nothing in this respect but what he is ordered and commanded to do. And therefore the end of the action is principally to be regarded; for if God should have given way that Christ should be carried by Satan in the air, it was for a glorious and good end, that the obedience of his will to the Father might be shown, and that his victory over the Devil might be made manifest: but in carrying the Bodies of Witches in the air, there can be no good, just or pious end wherefore the Devil should be licensed, or permitted to carry them in the air, except it were to promote filthiness and abominable wickedness, which were absurd and blasphemous to imagine. And therefore we may rationally and plainly conclude, that the carrying of the Bodies of Witches in the air, by the power of the Devil, is a false, wicked and impious opinion.

4. Some are of opinion that this whole transaction was visible, sensible and corporeal, as Theophylact, and many others. Some are of opinion that it was wholly in a Vision. And some take a middle way that it was partly sensible and visible, and partly mental, and by way of vision. Of which opinion the great Cameron seems to be, who compares it with that of Ezekiel who saith: And the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem: And sheweth that the word [non-Latin script], doth agree with the Hebrew word [Hebrew], which is as applicable to lifting up or carrying in a vision, as to bodily transportation. And that it was either altogether, or partly in a vision, the learned Beza gives us this note: Hoc videtur satis ostendere haec omnia per visionem quandam, non corporali transvectione & ostensione esse gesta, quomodo nempe humanitus videre potuisset omnia regna orbis, & gloriam eorum in momento? But though it be the more sound and rational opinion that the whole transaction was mental, and in a vision, yet we shall not altogether stand upon that, but if it be granted that it was corporeal and visible, yet it doth not appear that our Saviour was in his Body carried by the power of the Devil in the air, either to the top of an high mountain, nor set upon the pinnacle of the Temple in Jerusalem, and that for these reasons. 1. Our Saviour did not go to undertake this combat with Satan unwillingly, that he need be constrained, or carried to try the utmost power and malice of the Devil, but readily and willingly by the conduct and leading of the holy Spirit, for the Text saith in Matthew; Then was Jesus led up of the spirit into the wilderness, to be tempted of the Devil: And S. Mark saith; And immediately the spirit driveth him into the wilderness. And S. Luke saith: He was led by the spirit into the wilderness. Beza saith, subductus fuit in desertum, and Tremellius saith, ductus fuit, upon the place in S. Matthews Gospel. And in S. Luke Tremellius saith; Et duxit eum spiritus in desertum, and Beza, actus est ab eodem spiritu in desertum. And in S. Mark Tremellius saith, deduxit eum spiritus in desertum, and Beza rendreth it, expellit eum spiritus in desertum. And because of the Greek word which is there [Greek], he addeth this note, Non significatur expulsio violenta, sed vis divina, quae Christum, (qui ad illud us q; tempus ut privatus vixerat) nova persona induit, ac luctae proximae & ministerio praeparatur. Therefore saith Origen: Sequebatur planè quasi athleta ad tontationem sponte proficiscens, & quodammodo loquebatur: Duc quo vis, & invenies me in omnibus fortiorem. So that it is most plain that he was no otherwise led or carried by Satan, but as he was led by the Holy Ghost, so that he went whithersoever Satan would desire him of his own mind and accord, and needed not to be carried by the Devil, for S. Luke useth the same Greek word both for the Holy Spirit leading of him, and Satans leading of him, so that Satan did not carry his body in the air, as Men vainly conceive. 2. Though S. Matthew use the word [non-Latin script], which may signifie assumpsit, he took him, and set him upon a pinnacle of the Temple, and took him into an high mountain; yet it cannot be understood thereby that he took him, and carried his Body, but that he went before, and led Christ to those places, that he thought most fit for him to prevail in his temptations, to which places Christ went not by an unwilling constraint or hurried and carried in the air, but by a ready willingness, as one that certainly knew, and was assured, that he should win the Victory where ever, or how great soever the combat and temptations were. And therefore S. Luke useth the same word from [non-Latin script], duco, both for the Spirits, and Satans leading, as signifying no more, but to go before, and lead the way, or to draw one to such or such a place by persuasion and desire, and not to be carried in the air, which appeareth to be a vain and forged interpretation, and not the true meaning of the places.

Concerning Simon Magus we have before in this Treatise sufficiently proved that he was only a deceiver and Impostor, and what strange feats he had done to astonish, and stupifie the Samaritanes, were only jugling knacks, or deceits by confederacy, and no supernatural things, so that here we will say no more, but only add: That though our English translation say that he bewitched the people of Samaria with sorceries, and that he himself, when he beheld the miracles and signs that were done, wondered; yet the word that they translate in the one place bewitching, and in the other wondered, are both from one Thema which is [non-Latin script], de statu mentis dejicio, facio ut aliquis mente non constet, perterrefacio, obstupefacio. And therefore either it ought to be that the Samaritanes were astonisht at the feats that Simon wrought, and that he himself was astonisht at the miracles of Philip, or that they were both bewitched, for they were both under the same amazement, and there is no reason at all to give it one sense in one place, and a different one in the other.

We need not here say any thing of Elymas who is stiled a Magician, because it is manifest that he was a false Prophet, full of all subtilty, and all mischief, a Child of the Devil, and an enemy of all righteousness: which character truly given to him by the un-erring sentence of S. Paul, may be really ascribed to the whole tribe and profession of such kind of seducers and deceivers. Like unto whom were those seven Sons of Sceva a Jew, who are called exorcists, that took upon them to call over them that had evil spirits, the name of the Lord Jesus, saying, We adjure you by Jesus, whom Paul preacheth, but were soundly beaten for their pains, a fit reward for such vagabonds; And if all that profess or practise such wicked, vain and lying things were duely punished, the poor ignorant people would not be so much abused as they are.

The other places in the New Testament we have handled, and answered, and also have touched upon that Text in the Galathians where we spoke of Fascination, but lest it be not sufficient, we shall handle it fully here. The words are, O foolish Galathians, who hath bewitched you, that you should not obey the truth? From whence they use thus to argue: If Witchcraft in the Apostles time had not been known, and practised, he would not have made use of that Phrase then; concerning which we return these responsions.

1. If we consider natural Fascination was by the Philosophers and Poets only taken to be contagious steams flowing from the eyes, or breaths of malevolent and envious persons, that had some infectious diseases, as we see in the Plague, Small-pox, Lues Venerea, soreness of Eyes, Tinea's, and the like, which are contagious to others that lie with them, or converse near them, the infected atomes or steams issuing in a certain Sphear of activity, are received by the pores, or mouths of the sound persons, by which they come to be infected also. And this the Poet witnessed: Nescio quis teneros oculus mihi fascinat agnos. Now this being the common opinion, the Apostle taketh the metaphor from thence, as who should say, who with their virulent and poysonous opinions have infected you, that you should not obey the truth. And this is the genuine meaning of that metaphorical phrase, and no other sense can rationally and congruously be put upon the place, and this conduceth nothing to that opinion of Witchcraft that we oppose. For Philosophica seu Physica fascinatio non nisi impropriè dici potest […]scinatio, propriè verò est contagio, seu infectio. And therefore did the learned Vallesius to the same purpose speak this. Sed ne q; si quis pestilenti affectus febri, aut etiam sine febre deferens secum seminaria pestis alium intuens intuentem inficiat, dicetur fascinasse, sed peste affecisse.

2. Some of the fathers (which may be offered for an objection) do seem to hold that S. Paul here meant of diabolical fascination, and so Tertullian in English thus: For there is also something amongst the Gentiles to be feared, which they call fascination, being a more unfortunate event of praise, and great glory: this we sometimes interpret of the Devil. And S. Hierome saith upon this place: Fascination is when some things by Magical illusions are shewed to the eyes of Men, otherwise than they are. Also Fascination is vulgarly called that, which doth hurt Children, for the eyes of certain persons are said to burn with looking, and this act of theirs is called Fascination, and it may be that the Devils are subservient to this Sin. And Thomas Aquinas saith: And this also may be done by Devils, who have power of moving false imaginations, and bringing them to the principles of the Senses, by changing the Senses themselves. From whence we may note these things. 1. That Tertullian saith that they sometimes interpret this of the Devil, but how truly or upon what grounds he sheweth not, and it seemeth that sometimes they did interpret it of something else, for so his words must needs imply. 2. Secondly, S. Hierome sometime calleth fascination Magical illusions, and sometime that which doth hurt Children, by the burning of some eyes; and then comes in with a may be that the Devils are subservient to this sin. So that he is not certain in his opinion, nor truly knows what fascination is, but according to vulgar opinion, or blind conjectures. 3. And all that the Angelical Doctor saith, doth but amount to the delusion of the Senses, by false imaginations, so that here is no proof either of the Devil, or his instruments, to cause any real fascination.

3. Those that hold that Paul did allude unto natural, or diabolick fascination, do but mean magical illusions, whereby the senses are abused and deceived, to take things to be that which really they are not, and so are but cheating Incantations and delusory Juglings, for as Galen (if that piece be truly his) saith: Incantationes verba sunt decipientia rationales animas secundum spei inceptionem, aut secundum timoris incisionem. So that though S. Paul had taken the metaphor from that which was commonly accounted fascination, there is no necessity, that therefore the metaphor must in all points be true: it is sufficient that the common opinion was so, from whose usage of such terms the Apostle useth the word, to fascinate, or inchant. And of this opinion was S. Hierome himself who saith thus much: Dignè Paulum, qui etsi imperitus est sermone non tamen & scientia, debemus exponere non quod scierit esse fascinum, qui vulgò putatur nocere, sed usus sermone sit trivii, & ut in caetero, ita & in hoc quo q; loco verbum quotidianae sermocinationis assumpserit. So that from hence it is most evident, that the using of the word fascination by the Apostle, doth not inferr the being of the thing, but only the opinion of the vulgar, that believed things that were not. And of the same judgment is Thomas Aquinas in these words: Propriè dicit Apostolus, quis vos fascinavit? quasi dicat, vos estis sicut homo ludificatus qui res manifestas aliter accipit quàm sint in rei veritate. Therefore we shall conclude this point with the sentiment of S. Hierome: Nunc illud in causa est, quod ex opinione vulgi sumptum putamus exemplum, ut quomodo tenera aetas noceri dicitur fascino, sic etiam Galatae in Christi fide nupernati, & nutriti lacte, & solido cibo velut quodam fascinante sunt nociti.

4. But howsoever fascination might be understood, yet it is plain, that except the Effluvia or steams of Bodies that had contagious diseases, entring into other sound Bodies, and thereby infecting them with their noysome vapours, or Atomes, there is nothing, but what was vain belief and credulous superstition, as the learned Vallesius tells us in these words, thus rendered in English: But if this be the way or reason of fascination, any one may easily understand, that fascination is a certain superstitious fear, arising from foolish credulity, of which sort are many other things in the life of Man, as for argument, that this opinion is more approved of by Women than by Men, and far more of the unlearned than of the learned. Although (he saith) I also see that there are those amongst the learned that are rather lovers of subtilty than verity, who take care to defend those things that the vulgar do admire. By which they would be accounted judicious magical Juglers, and Men skilful of secrets. And therefore he thus concludeth: Therefore the name of fascination is ancient, and according to the ancient signification, it doth not signifie any natural disease, but a vain superstition, arising from vulgar opinion, and therefore neither Hippocrates, nor Galen, nor any of the ancient Physicians, that I know of do mention fascination, neither amongst the differences nor causes of Diseases. From whence again is taken no small argument of its vanity. Therefore we shall conclude this point with that remarkable saying of Galen. Falsae etenim opiniones animas hominum praeoccupantes, non solum surdos, sed & caecos faciunt, ita ut videre nequeant, quae aliis conspicua apparent.

5. The Angelical Doctor with the consent of the most part of all the learned do affirm that the Devil by his own power cannot change corporeal matter, unless he apply proportionate actives to fit passives, to produce those effects he intendeth; As for instance, he can cause burning, because there is a combustive agent in nature; but if that were awanting, or if there were no combustible matter, how should he cause any ignition? But if he be supposed to work diabolical fascination, for which there is no agent in nature, it being but an imaginary thing in the heads of the deluded vulgar, then it will necessarily follow, that he can work no fascination at all, and so the whole opinion of the Witchmongers falls to the ground. For it is manifest that there is contagion, by the infected Effluvia or steams issuing from a diseased Body to another by which it may be contaminated, but otherwise there is no natural fascination, nor any agent in nature to produce that effect, and therefore there can be no Diabolical fascination at all.