Part I: Some considerations about witchcraft, in a letter to Robert Hunt, part 4 of 5

SECT. XV.

THE Sin against the Holy Ghost is said to be Unpardonable; by which sad Attribute, and the discourse of our Saviour, Matth[…] XII. from the 22. to the 33. verse, we may understand its Nature. In order to which we consider, That since the Mercies of God, and the Merits of his Son, are infinite, there is nothing can make a Sin unpardonable, but what makes it incurable; and there is no Sin but what is curable by a strong Faith, and a vigorous Endeavour: For all things are possible to him that believeth. So that, That which makes a Sin incurable, must be somewhat that makes Faith impossible, and obstructs all means of Conviction. In order to the sinding which, we must consider the ways and methods the Divine Goodness hath taken, sor the begetting Faith, and cure of Infidelity: which it attempted, first, by the Prophets, and holy men of ancient times, who, by the excellency of their Doctrine, the greatness of their Miracles, and the holiness of their Lives, endeavoured the conviction and reformation of a stubborn and unbelieving World. But though Few believed their Report, and men would not be prevail'd on by what they did, or what they said; yet their Insidelity was not hitherto incurable, because further means were provided in the ministry of John the Baptist, whose Life was more severe, whose Doctrines were more plain, pressing, and particular; and therefore 'twas possible that He might have succeeded. Yea, and where He failed, and could not open mens hearts and their eyes, the effect was still in possibility, and it might be expected from Him that came after, to whom the Prophets and John were but the Twilight and the Dawn. And though His miraculous Birth, the Song of Angels, the Journey of the Wise Men of the East, and the correspondence of Prophecies, with the Circumstances of the first appearance of the wonderful Infant: I say, though these had not been taken notice of, yet was there a further provision made for the cure of Infidelity, in his astonishing Wisdom, and most excellent Doctrines; For, He spake as never man did. And when These were despised and neglected, yet there were other means towards Conviction, and cure of Unbelief, in those mighty works that bore Testimony of Him, and wore the evident marks of Divine Power in their Foreheads. But when after all, These clear and unquestionable Miracles which were wrought by the Spirit of God, and had eminently his Superscription on them, shall be ascribed to the Agency of evil Spirits, and Diabolical Compact, as they were by the malicious and spightful Pharisees in the periods above-mentioned; when those great and last Testimonies against Infidelity, shall be said to be but the tricks of Sorcery, and Complotment with Hellish Confederates, This is Blasphemy in the highest, against the Power and Spirit of God, and such as cuts off all means of Conviction, and puts the Unbeliever beyond all possibilities of Cure. For Miracles are God's Seal, and the great and last evidence of the truth of any Doctrine. And though, while these are onely disbelieved as to the Fact, there remains a possibility of perswasion; yet, when the Fact shall be acknowledg'd, but the Power blasphemed, and the effects of the adorable Spirit maliciously imputed to the Devils; such a Blasphemy, such an Infidelity is incurable, and consequently unpardonable. I say, in sum, the Sin against the Holy Ghost seems to be a malicious imputation of the Miracles wrought by the Spirit of God in our Saviour, to Satanical Confederacy, and the power of Apostate Spirits; Than which nothing is more blasphemous, and nothing is more like to provoke the Holy Spirit that is so abused, to an Eternal Dereliction of so vile and so incurable an Unbeliever.

This account, as 'tis clear and reasonable in it self, so it is plainly lodg'd in the mention'd Discourse of our Saviour. And most of those that speak other things about it, seem to me to talk at random, and perfectly without Book. But to leave them to the fondness of their own conceits, I think it now time to draw up to a Conclusion of the whole.

SECT. XVI.

THEREFORE briefly, Sir, I have endeavoured in these Papers, which my respect and your concernment in the subject have made yours, to remove the main prejudices I could think of, against the existence of Witches and Apparitions: And I'm sure I have suggested much more against what I defend, than ever I heard or saw in any that opposed it; whose Discourses, for the most part, have seemed to me inspired by a lofty scorn of common belief, and some trivial Notions of Vulgar Philosophy. And in despising the common Faith about matters of fact, and fondly adhering to it in things of Speculation, they very grosly and absurdly mistake: For in things of Fact, the People are as much to be believed, as the most subtile Philosophers and Speculators; since here, Sense is the Judge. But in matters of Notions and Theory, they are not at all to be heeded, because Reason is to be Judge of these, and this they know not how to use. And yet thus it is with those wise Philosophers, that will deny the plain evidence of the Senses of Mankind, because they cannot reconcile appearances with the fond Crotchets of a Philosophy, which they lighted on in the High-way by chance, and will adhere to at adventure. So that I profess, for mine own part, I never yet heard any of the confident Declaimers against Witcheraft and Apparitions, speak any thing that might move a mind, in any degree instructed in the generous kinds of Philosophy and Nature of things. And sor the Objections I have recited, they are most of them such as rose out of mine own thoughts, which I obliged to consider what was possible to be said upon this occasion.

For though I have examined SCOT's DISCOVERT, fancying that there I should find the strong reasons of mens disbelief in this matter; yet I profess I met not with the least suggestion in all that Farrago, but what it had been ridiculous for me to have gone about to answer: For the Author doth little but tell odd Tales, and silly Legends, which he confutes and laughs at, and pretends this to be a Confutation of the Being of Witches and Apparitions In all which, His Reasonings are trifting and Childish; and when He ventures at Philosophy, He is little better than absurd: So that 'twill be a wonder to me, if any but Boyes and Buffoons imbibe any prejudices against a Belief so infinitely confirmed, from the Loose and Impotent Suggestions of so weak a Discourser.

But however, observing two things in that Discourse that would pretend to be more than ordinary Reasons, I shall do them the civility to examine them. It is said then,

(1) THat the Gospel is silent, as to the Being of WITCHES; and 'tis not likely, if there were such, but that our Saviour or his Apostles had given intimations of their existence. The other is,

(2) MIracles are ceased, and therefore the prodigious things ascribed to Witchcraft are supposed Dreams and Impostures.

FOR ANSWER to the FIRST in order, I consider (1) That though the History of the New Testament were granted to be silent in the business of Witches and Compacts, yet the Records of the Old have a frequent mention of them. The Law, Exod. XXII. 18. against permitting them to live (which I mention'd in the beginning) is famous. And we have another remarkable Prohibition of them, Deut. XVIII. 10, 11. There shall not be found among you any one that maketh his Son or his Daughter pass through the Fire, or that useth Divination, or an Observer of Times, or an Enchanter, or a WITCH, or a Charmer, or a Consulter with Familiar Spirits, or a Wizzard, or a Necromancer. Now this accumulation of Names, (some of which are of the same sence and import) is a plain indication that the HEBREW WITCH was one that practised by compact with evil Spirits. And many of the same expressions are put together in the Charge against Manasses, II Chron. XXXIII. viz. That he caused his Children to pass through the Fire, observed Times, used Enchantments, and Witchcraft, and dealt with Familiar Spirits, and with WIZZARDS. So that though the Original word which we render WITCH and WITCHCRAFT, should, as our Sadducees urge, signifie onely a CHEAT and a POTSONER; yet those others mention'd, plainly enough speak the thing; and I have given an account in the former Considerations, how a WITCH in the common notion is a Poysoner. But why mere poysoning should have a distinct Law against it, and not be concluded under the general one against Murder; why mere Legerdemain and Cheating should be so severely animadverted on, as to be reckon'd with Enchantments, converse with Devils, and Idolatrous practices: I believe the denier of WITCHES will find it hard to give a reason. To which I may add some other passages of Scripture that yield sufficient evidence in the case. The Nations are forbid to hearken to the Diviners, Dreamers, Enchanters, and Sorcerer's, Jer. XXVII. 9. the Chaldoeans are deeply threatned for their Sorceries and Enchantments, Isa. XLVII. 9. And we read that Nebuchadnezzar called the Magicians, Astrologers, Sorcerers, and Chaldoeans, to tell his Dream. My mention of which last, minds me to say, that for ought I have to the contrary, there may be a sort of Witches and Magicians that have no Familiars, that they know, nor any express compact with Apostate Spirits; who yet may perhaps act strange things by diabolick Aids, which they procure by the use of those Forms, and wicked Arts that the Devil did first impart to his Confederates: And we know not but the Laws of that dark Kingdom may enjoyn a particular attendance upon all those that practise their Mysteries, whether they know them to be theirs, or not. For a great interest of their Empire may be served by this project, since those that find such success in the unknown Conjurations, may by that be toll'd on to more express transactions with those Fiends, that have assisled them incognito: Or, if they proceed not so far, yet they run upon a Rock by acting in the dark, and dealing in unknown and unwarranted Arts, in which the effect is much beyond the proper efficiency of the things they use, and affords ground of more than supicion that some evil Spirit is the Agent in those wondrous performances.

Upon this account I say, it is not to me unlikely but that the Devils may by their own Constitution be bound to attend upon all that use their Ceremonies and Forms, though ignorantly, and without design of evil; and so Conjuration may have been performed by those who are none of the Covenant-Sorcerers and Witches. Among those perhaps we may justly reckon Balaam, and the Diviners. For Balaam, Moncoeus hath undertaken to clear him from the guilt of the greater Sorcery. And the Diviners are usually distinctly mentioned from those that had Familiar Spirits. The Astrologers also of Elder times, and those of ours, I take to have been of this sort of Magicians, and some of them under the colour of that mystical Science, worse. And I question not, but that things are really done, and foretold by those pretended Artists, that are much beyond the regular possibilities of their Art; which in this appears to be exceedingly uncertain and precarious, in that there are no less than six ways of erecting a Scheme, in each of which the prediction of Events shall be different, and yet every one of them be justifiable by the Rules of that Science. And the Principles they go upon, are found to be very arbitrary and unphilosophical, not by the ordinary Declaimers against it, but by the most profound inquirers into things, who perfectly understand the whole Mystery, and are the onely competent Judges.

Now those Mystical Students may in their first addresses to this Science, have no other design, but the satisfaction of their curiosity to know remote and hidden things; yet that in the progress being not satisfied within the bounds of their Art, doth many times tempt the curious Inquirer to use worse means of Information; and no doubt those mischievous Spirits that are as vigilant as the Beasts of Prey, and watch all occasions to get us within their envious reach, are more constant Attenders, and careful Spyes upon the Actions and Inclinations of such, whose genius and designs prepare them for their Temptations. So that I look on Judicial Astrology as a fair Introduction to Sorcery and Witchcraft. And who knows but that it was first set on foot by the Infernal Hunters, as a Lure to draw the Curioso's into those snares that lie hid beyond it. And yet I believe also, it may be innocently enough studied by those, that aim onely to understand what it is, and how far it will honestly go; and are not willing to condemn any thing which they do not comprehend. But that they must take care to keep themselves within the bounds of sober enquiry, and not indulge irregular solicitudes about the Knowledge of things which Providence hath thought fit to conceal from us; Which whoever doth, lays himself open to the designs and solicitations of evil Spirits; and I believe there are very few among those who have been addicted to those strange Arts of wonder, and proediction, but have found themselves attacqued by some unknown Solicitors, and inticed by them to the more dangerous Actions and Correspondencies. For as there are a sort of base and sordid Spirits that attend the envy and malice of the ignorant, and viler sort of persons, and betray them into Compacts by promises of Revenge: So, no doubt, there are a kind of more airy, and speculative Fiends, of an higher Rank and Order than those wretched Imps, who apply themselves to the Curious; and many times prevail with them by offers of the more recondite knowledge. As we know it was in the first Temptation. Yea, and sometimes they are so cautious, and wary in their Conversations with more refined persons, that they never offer to make any express Covenants with them. And to this purpose I have been informed by a very Learned and Reverend Doctor, that one Mr. Edwards a Master of Arts of Trin. Coll. in Cambridge being reclaimed from Conjuration, declared in his Repentance, That the Doemon always appeared to him like a man of good fashion, and never required any Compact from him. And no doubt, they sort themselves agreeably to the state, port, and genius of those with whom they converse: Yea, 'tis like, as I conjectured, are assistant sometimes to those, to whom they dare not shew themselves in any openness of appearance, lest they should fright them from those ways of Sin and Temptation. So that we see, that Men may act by evil Spirits without their own knowledge that they do so.

And possibly Nebuchadnezzar's Wisemen might be of this sort of Magicians; which supposal I mention the rather, because it may serve me against some things that may be objected: For, it may be said, If They had been in Consederacy with Devils, it is not probable, that Daniel would have been their Advocate, or in such inoffensive terms have distinguisht their skill, from Divine Revelation; nor should he, one would think, have accepted the Office of being Provost over them. These Circumstances may be supposed to intimate a probability, that the Magi of Babylon were in no profest Diabolical Complotment, and I grant it. But yet they might, and in all likelihood did, use the Arts and Methods of Action, which obtain Demonaick Co-operation and Assistance, though without their privity, and so they were a less criminal sort of Conjurers; For those Arts were conveyed down along to them from one hand to another, and the Successours still took them up from those that preceded without a Philosophical Scrutiny, or Examen. They saw strange things were done, and Events predicted by such forms, and such words; How, they could not tell, nor 'tis like, did not inquire; but contented themselves with this general account, That 'twas by the power of their Arts, and were not sollicitous for any better reason. This I say was probably the case of most of those Predictors, though, it may be, others of them advanced further into the more desperate part of the Mystery. And that some did immediately transact with appearing evil Spirits in those times, is apparent enough from express mention in the Scriptures I have alledg'd.

And the story of the WITCH of ENDOR, 1 Sam. XXVIII. is a remarkable demonstration of the main Conclusion; which will appear when we have considered and removed the fancy, and glosses of our Author about it, in his DISCOVERT: where to avoid this evidence, he affirms, This WITCH to be but a Cozener, and the whole Transaction a Cheat and Imposture, managed by her self and a Confederate. And in order to the perswading this, he tells a fine Tale, viz. That she departed from Saul into her Closet, Where doubtless, says he, she had a Familiar, some lewd crafty Priest, and made Saul stand at the door like a Fool, to hear the cozening Answers. He saith, she there used the ordinary words of Conjuration; and after them, Samuel appears, whom he affirms to be no other than either the Witch her self, or her Confederate. By this pretty knack and contrivance he thinks he hath disabled the Relation from signifying to our purpose.

But the DISCOVERER might have considered, that all this is an Invention, and without Book. For there is no mention of the Witches Closet, or her retiring into another Room, or her Confederate, or her form of Conjuration: I say, nothing of all this, is as much as intimated in the History; and if we may take this large liberty in the interpretation of Scripture, there is scarce a story in thē Bible but may be made a Fallacy, and Imposture, or any thing that we please. Nor is this fancy of his onely arbitrary, but indeed contrary to the circumstances of the Text. For it says, Saul perceived it was Samuel, and bowed himself, and this Samuel truly foretold his approaching Fate, viz. That Israel should be delivered with him into the hands of the Philistines; and that on the morrow He and his Sons should be in the state of the Dead, which doubtless is meant by the expression, that [they should be with him.] Which contingent particulars, how could the Cozener and her Confederate foretel, if there were nothing in it extraordinary and preternatural?

It hath indeed been a great dispute among Interpreters, whether the real Samuel was rai sed, or the Devil in his likeness? Most later Writers suppose it to have been an evil Spirit, upon the supposition that good and happy Souls can never return hither from their Coelestial abodes; and they are not certainly at the beck and call of an impious Hagg. But then those of the other side urge, that the Piety of the words that were spoke, and the seasonable reproof given to despairing Saul, are indications sufficient that they come not from Hell; and especially they think the Prophecie of Circumstances very accidental to be an argument, that it was not utter'd by any of the infernal Predictors. And for the supposal that is the ground of that interpretation, 'tis judged exceedingly precarious; for who saith that happy departed Souls were never employed in any ministeries here below? And those dissenters are ready to ask a reason, why they may not be sent in Messages to Earth, as well as those of the Angelical Order? They are nearer allied to our Natures, and upon that account more intimately concerned in our assairs; and the example of returning Lazarus is evidence of the thing de facto. Besides which, that it was the real Samuel they think made probable by the opinion of Jesus the son of Syrac, Ecclus. XLVI. 19, 20. who saith of him, That after his death he prophesied and shewed the King his end: which also is likely from the circumstance of the womans astonishment, and crying out when she saw him, intimating her surprize, in that the power of God had over-ruled her Enchantments, and sent another than she expected. And they conceive there is no more incongruity in supposing God should send Samuel to rebuke Saul for this his last folly, and to predict his instant ruine, than in his interposing Elias to the Messengers of Ahazias when he sent to Beelzebub. Now if it were the real Samuel, as the Letter expresseth, (and the obvious sence is to be followed when there is no cogent reason to decline it) he was not raised by the power of the Witches Enchantments, but came on that occasion in a Divine Errand. But yet attempts and endeavours to raise her Familiar Spirit, (though at that time over-ruled) are Arguments that it had been her custom to do so. Or if it were as the other side concludes, the Devil in the shape of Samuel, her diabolical Confederacy is yet more palpable.