Part I: title page, dedication to the Duke of Richmond, and preface

Saducismus Triumphatus: OR, Full and plain EVIDENCE Concerning WITCHES AND APPARITIONS.

The First PART thereof conteining Philosophical Considerations Which defend their POSSIBILITY.

Whereunto is added, The true and genuine NOTION, and consistent Explication of the Nature OF A SPIRIT, For the more full Confirmation of the POSSIBILITY of their EXISTENCE.

LONDON: Printed, 1681.

To the Illustrious CHARLES DUKE of Richmond and Lenox.

My LORD,

YOUR Grace having been pleased to command the first, and more imperfect, Edition of this Discourse, I have presumed that your Candour will accept the Draught that hath had my last hand upon it. And though I am not fond enough to phancy any Art or Ornament in the composure to recommend it; yet, I know, the Essay is seasonable, and contains things which relate to our biggest Interests; the design being to secure some of the Out-works of Religion, and to regain a parcel of ground which bold Infidelity hath invaded. And, my Lord, I cannot but observe sadly, that while the Sects are venting their Animosities against each other, and scrambling for their Conceits, and the particular advantages of their way, they perceive not that Atheism comes on by large strides, and enters the Breaches they have made. Sober and considerate men see the formidable danger, and some of them have strenuously endeavoured to maintain the Walls, while the factions within are so busie and so divided, that they cannot attend the desperate hazard, and will not joyn in a Common Defence. Among those generous Defendants I desire to pitch, and have undertaken to make good one of the Forts upon which the Enemy hath made impetuous Assaults, and I hope with no contemptible success.

For my part, my Lord, I am very little concerned for the small pedlaries that some mens fondness calls Religion, by which that sacred thing hath been exposed to a great deal of contempt and dishonour. But yet I think it my duty to have a zeal for those great and certain matters upon which our hopes in an other world are grounded: And that our expectations of a future Being, are not imaginary and fantastick, we have reasonable evidence enough from the Attributes of God, the Phaenomena of Providence, and the nature of our Souls, to convince any, but those who will stupidly believe that they shall dye like Beasts, that they may live like them. I confess the Philosophick Arguments that are produced for the desirable Article, though very cogent, are many of them speculative and deep, requiring so great an attention and sagacity, that they take no hold upon the whissling spirits, that are not used to consider; nor upon the common sort, that cannot reach such heights of Argument: But they are both best convinced by the proofs that come nearest the sence, which indeed strike our minds fullest, and leave the most lasting impressions; whereas high Speculations being more thin and subtile, easily slide off even from understandings that are most capable to receive them. For this reason, among some others, I appear thus much concerned for the justification of the belief of Witches, it suggesting palpable and current evidence of our Immortality, which I am exceedingly sollicitous to have made good.

For really, my Lord, if we make our computes like Men, and do not suffer our selves to be abused by the slatteries of sense, and the deceitful gay[…]ties that steal us away from God, and from our selves, there is nothing can render the thoughts of this odd life tolerable, but the expectation of another. And wise men have said, that they would not live a moment, if they thought they were not to live again. This perhaps some may take to be the discontented Paradox of a melancholick, vext and of mean condition, that is pinched by the straitness of fortune, and envies the heights of others selicity and grandeurs; But by that time those that judge so, have spent the heats of frolick youth, and have past over the several stages of vanity; when they come to sit down, and make sober reflections upon their pleasures and pursuits, and sum up the accomp[…] of all that is with them, and before them, I doubt not but their considering thoughts will make Solomon's Conclusion, and find, that 'tis but a misery to live, if we were to live for nothing else. So that if the content of the present life were all I were to have for the hopes of Immortality. I should even upon that account be very unwilling to believe that I was mortal: For certainly the pleasures that result from the thoughts of another world in those that not onely see it painted in their imaginations, but feel it begun in their Souls, are as far beyond all the titillations of sense, as a real lasting happiness is beyond the delusive Images of a Dream. And therefore they that think to secure the injoyment of their pleasures by the insamy of our natures in the overthrow of our future hopes, indeavour to dam up the Fountain of the fullest and cleanest delights; and seek for limpid waters in the sinks and puddles of the strects.

You see, my Lord, how my zeal for this mighty interest transports me to a greater length in th[…] address, than perhaps may consist with strict decorum; and I indulge my Pen the rather in th[…] licence, because possibly your Grace's name may draw some eyes hither that have need of such suggestions, and those that have not need a great deal more. It cannot be proper to add here those large accounts which would be requisite in a design of full conviction: But for the present, if they shall please to look forward, they may likely meet some things not unfit for their serious thoughts; and I intend to take a season to present them others, more particularly suitable to what I know is as much their interest, as I doubt it is their want.

But, my Lord, I fear I am importunate, and beseech your Grace to pardon the boldness of

My LORD, Your Grace's Most obedient Servant, Jos. Glanvil.

Preface.

THere are a sort of narrow and confin'd Spirits, who account all Discourses needless, that are not for their particular purposes; and judge all the world to be of the size and Genius of those within the Circle of their Knowledge and Acquaintance; so that with a pert and pragmatique Insolence, they censure all the braver Designs and Notices that lie beyond their Ken, as nice and impertinent Speculations: an ignorant and proud Injustice; as if this sort were the onely persons, whose humour and needs should be consulted. And hence it comes to pass, that the greatest and worthiest things that are written or said, do always meet with the most general neglect and scorn, since the lesser people, for whom they were not intended, are quick to shoot their bolt, and to condemn what they do not understand, and because they do not. Whereas on the other side, those that are able to judge and would incourage, are commonly reserv'd and modest in their sentences; or, if they should seek to do right to things that are worthy, they are sure to be out-voiced by the rout of ignorant contemners. Upon which accounts I have often thought that he that courts and values popular estimation, takes not the right way if he endeavour any thing that is really excellent: but he must study the little plausibilities, and accommodate the humour of the MANT, who are active Ministers of Fame, being zealous and loud in their applauses, as they are clamorous and impetuous in their oppositions. As for these, 'tis one of my chief cares to make my self as much unconcern'd at their Censures, as I am at the cacklings of a flock of Geese, or at the eager displeasure of those little snarling Animals, that are angry when I go along the streets. Nor can any man be either wise or happy, till he hath arrived to that greatness of mind, that no more considers the tattling of the multitude than the whistling of the wind. Not that I think the common people are to be contemned for the weakness of their understandings; 'tis an insolent meanness of spirit that doth that: but w[…]n conceited ignorance sits down in the Judgment seat, and gives peremplory Verdicts upon things beyond its Line, the wise man smiles and passeth by. For such (if that may signifie any thing to keep them from troubling themselves about the following CONSIDERATIONS) I desire they would take notice from me, that I writ not those things for such as they; and they will do well to throw up the Book upon this Advertisement, ex[…]pt they will stay to hear, That though Philosophical Discourses to justifie the common belief about Witches, are nothing at all to them, or those of their measure; yet they are too seasonable and necessary for our Age, in which Atheism is begun in Sadducism: And those that dare not bluntly say, There is NO GOD, content themselves (for a sair step and Introduction) to deny there are SPIRITS, or WITCHES. Which sort of Infidels, though they are not ordinary among the meer vulgar, yet are they numerous in a little higher rank of understandings. And those that know any thing of the world, know, that most of the looser Gentry, and the small pretenders to Philosophy and Wit, are generally deriders of the belief of Witches and Apparitions. And were this a slight or mere speculative mistake, I should not trouble my self or them about it. But I fear this errour hath a Core in it that is worse than Heresie: and therefore how little soever I care what men believe or teach in matters of Opinion, I think I have reason to be concern'd in an affair that toucheth so near upon the greatest interests of Religion. And really I am astonisht sometimes to think into what a kind of Age we are fallen, in which some of the greatest impieties are accounted but Bugs, and terrible Names, invisible Tittles, Peccadillo's, or Chimera's. The sad and greatest instances, are SACRILEDGE, REBELLION, and WITCHCRAFT. For the two former, there are a sort of men (that are far from being profest Enemi[…]s to Religion) who, I do not know whether they own any such vices. We find no mention of them in their most particular Confessions, nor have I observed them in those Sermons that have contained the largest Catalogues of the Sins of our Age and Nation. 'Twere dangerous to speak of them as sins, for fear who should be found guilty. But my business at present is not with these, but the other, WITCHCRAFT, which I am sure was a Sin of elder times; and how comes it about that our Age, which so much outdoes them in all other kinds of wickedness, should be wholly innocent in this? That there MAY be WITCHES and Apparitions in our days, notwithstanding the Objections of the modern Sadduce, I believe I have made appear in the CONSIDERATIONS following; in which I did not primarily intend direct Proof, but DEFENCE, as the Title of the first Edition, which is reslor'd in these later mention'd.

And if it should be objected, That I have for the most part used onely supposals and conjectural things in the vindication of the common belief, and speak with no point-blank assurance in my particular Answers, as I do in the general Conclusion; I need onely say, That the Proposition I desend is matter of fact, which the disbelievers impugne by alledging that it cannot be, or it is not likely: In return to which, if I shew how those things may be, and probably, notwithstanding their allegations, though I say not downright that they are in the particular way I offer, yet 'tis enough for the design of Defence, though not for that of Proof: for when one saith a thing cannot be, and I tell him how possibly it may, though I hit not the just manner of it, I yet defeat the Objection against it, and make way for the evidence of the thing de Facto; which now I have added from the Divine Oracles, and two Modern Relations that are clear and unexceptionable.

I have no humour nor delight in telling Stories, and do not publish these for the gratification of those that have; but I record them as Arguments for the confirmation of a Truth which hath indeed been attested by multitudes of the like Evidences in all places and times. But things remote, or long past, are either not believed or forgotten: whereas these being fresh and near, and attended with all the circumstances of credibility, it may be expected they should have the more success upon the obstinacy of Unbelievers.

But after all this, I must consess, there is one Argument against me, which is not to be dealt with, viz. a mighty confidence grounded upon nothing, that swaggers, and huffs, and swears there are no Witches. For such Philosophers as these, let them enjoy the Opinion of their own Superlative Judgements, and enter me in the first rank of Fools for crediting my Senses, and those of all the World, before their sworn Dictates. If they will believe in Scott, Hobbes, and Osborne, and think them more infallible than the Sacred Oracles, the History of all Ages, and the full experience of our own, who can help it? They must not be contradicted, and they are resolved not to be perswaded. For this sort of men, I never go about to convince them of any thing. I[…] I can avoid it, I throw nothing before them, lest they should turn again, and rend me. Their Opinions came into their Heads by chance, when their little reasons had no notice of their entrance; and they must be let alone to go out again of themselves, the same way they […]ntred. Therefore not to make much noise to disturb these infallible Hufsers (and they cannot hear a little for their own) I softly step by them, leaving onely this whisper behind me; That though their worshipful ignorance and sottishness can relish nothing of a Discourse that doth not minister to Sensuality and Unbelief, yet my CONSIDERATIONS have had the good […]ortune of a better reception from the braver and more generous Spirits, than my fondest hopes could have expected; and persons whose good thoughts I have reason to value, have assured me that their kindness to my Book hath improved upon second and more careful perusals: which I mention for this purpose, that those that need my Remarques, and cannot feel them in a running reading, may please to turn their eyes back, and deliberately think over what I have offered; from which course I dare promise them more satisfaction than from their haste.

Bath June 8. 1668. J. G.