1 Pet. 5. 8.
2 Pet. 2. 4.
Jude 6.
Aug. super Psal.
Of evilAug.sect.3.pag.279, 280.
5. The Devil cannot by his own power or will, either appear visibly in what shape he please, neither can he when he will, nor as he will, perform these strange tricks, because he is under restraint, and can act nothing but as the will of God orders and determines: so God sent an evil Spirit uponSaul, otherwise he could not have troubled him; and the Devils could not enter into the herd of Swine, until leave was given them by our Saviour; neither could he afflictJob, until that Gods hand was laid upon him, and God ordered him to be an instrument in that affliction. And though the Devil be saidto walk about like a roaring lion, seeking whom he may devour, yet must that walking about be only understood (and is so taken by all sound Expositors) of the evil and wicked intention of his will, according to which he is always ready seeking whom he may devour, if he be so ordered or permitted of God (ordering and permission in this point, being but all one act of the divine Will and Providence) and not in regard of his power or liberty to act or execute what he please, and when and as he lift; for the same Apostle and also St.Judetelleth us,that he is kept in chains of darkness to be reserved unto judgment, and by those chains he is kept, that he cannot hurt or destroy, when and where he list, but as he is sent and appointed of God, either to tempt or afflict the godly, or to punish the wicked; and therefore the sentence of St.Austinis much to be weighed and considered, who saith:Diabolus plerumq; vult nocere, & non potest, quia potestas ista est sub potestate: nam si tantum posset nocere Diabolus quantum vult, aliquis justorum non remaneret. And therefore I cannot but transcribe here the opinion of that pious and learned person BishopHallupon this very particular, which is this: “CouldSamsonhave been firmly bound hand and foot by the Philistine cords, so as he could not have stirred those mighty limbs of his, what Boy or Girl ofGathorAscalonwould have feared to draw near and spurn that awed Champion? No other is the condition of our dreadful enemies, they are fast bound up with the adamantine chains of Gods most merciful and inviolable Decree, and forcibly restrained from their desired mischief. Who can be afraid of a muzled and tyed up Mastive? what woman or child cannot make faces at afierce Lyon, or a bloodyBajazetlockt up fast in an Iron Grate? Were it not for this strong and strait curb of divine Providence, what good man could breathe one minute upon earth? The Demoniack in the Gospel could break his iron fetters in pieces, through the help of his Legion; those Devils that possessed him could not break theirs; they are fain to sue for leave to enter into Swine, neither had obtained it (in all likelihood) but for a just punishment to thoseGadereneowners: How sure may we then be, that this just hand of Omnipotence will not suffer these evil ones to tyrannize over his chosen Vessels for their hurt? How safe are we, since their power is limited, our protection infinite?” So that if the Devil be thus chained and restrained by the omnipotent Decree and Providence, that he cannot execute any evil, but as he is ordered of God, and that God doth not let him loose but for just causes and reasons; then can it not be that the Devil doth visibly appear and make Leagues with Witches, nor work such strange things for them, because there is no just or reasonable end that can be assigned, why God should order him to do these things; and therefore a visible League with Witches is meerly false and fraudulent.
Reas. 6.
6. This pretended League must needs be a lye and a figment, because of the effects that are feigned to follow, as to have carnal copulation with the Devil, to raise storms and tempests, to flye in the air, and to kill men and beasts. For if these things be done, they are either performed by the Witches own natural power, or by the Devils. If by the Witches natural power, or the force of her resuscitated imagination and strength of will to workad nutum(asVan Helmontseems to hold) then the Devil operateth nothing, but in playing the Impostor, and deceiving the Witch, and that he may easily do by internal and mental delusion, and needs no visible League to bring it to pass. And if the Witch kill men or beasts, or perform any of the fore-cited Feats by natural means or Agents, then where is the Devils power, or wherein is the Witchcraft or Fascination, or where is the effect of the League? And if the Witch kill by natural means, then the natural Agent is not simply evil, but in the use and application. As a Sword is a natural and lawful instrument for an honest man to use, to defend his life withal, in using of it with his natural power and skill; but if a Thief or a Robber, with his natural power and skill, use a Sword to kill and murther an honest man withal, it is wickedness in the use and end, but not in the agency of the Thief, nor in the effect of the Sword. So if the Witch by any natural means (though never so secret) do kill a man or child, it is murther; but wherein lyes the Witchcraft? Is it any thing else butVeneficium(as both the Greek and Latine words do import) to kill by some secret way of poysoning? Shew what Witchcraft there is in it besides. If the Devil by his own power kill a man, or perform the Witches carrying in the air, and the like, let us know how, or by whatmeans he performeth the same? If what the Devil performeth in natural and corporeal matter, be (as the Fathers, Schoolmen, and Divines most generally hold) by applying natural Agents, to fit passives, then the effect is natural, and so in killing any person, it is only wicked and diabolical, in regard of the end, which is murther, but what Witchcraft is there in the means and operation? And thereforeGuiterriusstrongly concludeth thus. “If there be no natural Fascination, there can be no diabolical; but there is no natural Fascination (as he thinketh he hath sufficiently proved) therefore he concludeth there is no diabolical Fascination at all.” There is no way to solve this Argument, but either in denying that the Devil worketh these things by natural means, and then it crosseth the opinion of all the Learned in general, ancient, middle, and modern, or by proving that there is natural Fascination, and then diabolical is but in vain and needless.
Reas 7.
7. How can the Witches (if not maniacal in the highest degree) believe, that the Devil who is a Lyar, and the Father of lyes, and whom they cannot but know hath in the like cases deceived many, that have (in their opinion) made contracts with him, will prove true in the performance of his promise? Or that he who is the enemy of all truth and goodness, and laboureth to deceive all Mankind, will be faithful to perform his promise, or to do them any good, either real or apparent? Or (if the Witches be not incredibly mad) can they believe that he will perform without Hostages, Bonds-men, or Sureties? when we find that the weakest and maddest of Mortals, if he make a Covenant with another of known loosness and deceit, though for a thing of a far less value, than either soul or body, will he not require sufficient Bonds-men and Security? Now what Bonds-men or Security can the Witches have?
Reas. 8.
8. And if the Witches be not beyond measure deluded and mad, must they not rationally know, that if the Devil deceive them (as he is sure to do) there is no recompence to be had, nor any that can compel him to perform bargains? Before what Judicature, before what Judges, by what Law must they call him to an account, or have him punished? So that in all reason and sound judgment we must conclude the Witches to be absolutely mad, and then all these things also madness, lyes and folly, or that there is not, nor ever was any such League or Covenant.
Reas. 9.
See the Arraignment of Witches inLancast. Ann.10.Jacobi.
9. But if all this were granted, yet who are the Witnesses to this visible League or Covenant, can the Witches name or find any? The things that cannot be proved by sufficient Witnesses, are never to be believed, and we have proved the nullity, impossibility, and falsity of the pretended Confessions of Witches themselves, and therefore that no credit at all ought to be given unto them, and however no Law nor Equity ought to allow the Evidence of a Party, as in these cases all Witches are. And though some few of them have been so exceedingly mad to make such false and absurdConfessions, yet if the Records of all Ages and Courts were sought, it will be found that many hundreds of them have suffered that never confessed the least tittle of any such matter; and the supposed Witches ofSalmesburyin the County ofLancaster, the tenth year of the Raign of KingJames, were so far from this confession, that they were cleared, and the accusation found to be false, and all acted by the imposture of oneThompson, orChristopher Southworth. And I my self have known two supposed Witches to have been put to death atLancasterwithin these eighteen years, that did utterly deny any such League, or ever to have seen any visible Devil at all: and may not the confession of these (who both dyed penitently) be as well credited, as the confessions of those that were brought to such confessions by force, fraud, or cunning perswasion, and allurements? But if there be any such League or Covenant betwixt the Witches and the Devil, how cometh the truth of this matter of fact (if ever there were or could be any such thing) to be certainly known and revealed? Have any of the Pen-men of the holy Scriptures recorded, that there ever was, is, or can be any such League or Contract? Or was it ever attested by any honest rational men, that were ear or eye-witnesses of such a bargain and contract? Therefore we must once again conclude:De non apparentibus & non existentibus eadem est ratio.
Reas. 10.
10. As for the Witches either Males or Females, having carnal Copulation with Devils, either as anIncubusorSuccubus, and their stealing of seed from a man, and conveying it into the vessels of the woman, it is in it self so horrid, monstrous, and incredible, that I cannot well believe him to be a rational person, orsanæ mentis, that believes it as a truth, and therefore cannot but think the rehearsal of it a sufficient confutation. Also herein I do appeal to all learned Physicians, who do know the way that Nature breeds humane seed, the causes that make it prolifical, and the members fit for its generation and reception, who (I doubt not) will deride this Tenent, and condemn it, as false and abominable. Moreover, the horrid absurdity of it hath been sufficiently demonstrated byWierus, Dr.Tandlerus, Mr.Scot, Mr.Wagstaff, and others: and therefore all we shall say is this: “That Devils, whether conceived to be corporeal or incorporeal, and to assume bodies (for the one it must of necessity be) were not created of God to generate, neither have they, nor can have any seed, or members fit for generation; and therefore to copulate or generate is derogatory from the glory of Nature, and blasphemous against God and his Power.” As for the Devils sucking the Teats, Warts, or such like excrescences of the Witches bodies, we should have passed it over as easily as the former, but only that Mr.Glanvilhath taken up the Cudgels to defend it: to confute which, we shall give these satisfactory Reasons.
Reas. 1.
Pag.18.
1. There can be no rational end assigned, why the Devil should perform this action, for we must tell Mr.Glanvilthat supposals areno proofs, andex suppositis supposita consequuntur, and in a thing of this nature, arguments to prove it probable are insufficient. And if (as he confesseth) for their being suckt by the Familiar, I say, (he saith) “We know so little of the Nature of Demons and Spirits, that ’tis no wonder we cannot certainly divine the reason of so strange an action”: Now if he knew so little of their Nature, it must needs be vanity and arrogance to take upon him to declare so much: and if he could not certainly divine the reason of so strange an act, it was extreme folly and pride in him to bring in idle and vain conjectures and probability, where verity and certainty are expected. One while he supposeth them corporeal, which if granted, will not prove that they are recreated by the reeks and vapours of humane blood, because their bodies are of a more pure Nature, than to be nourished with gross, and sometimes (especially in melancholick old men and women) corrupted blood; for if every thing be nourished by its like, then they cannot be fed with humane blood, for they have no flesh nor bones such as ours, that have need to be nourished with blood. And for his next,perhaps, and may be, that it is a diabolical Sacrament, we shall believe it when he proves it, and not before. But he hath a third supposal, which to him seemeth most probable,viz.“That the Familiar doth not only suck the Witch, but in the action infuseth some poysonous ferment into her”. If this had been most probable, why did he bring in the other two, that are less probable? surely he might have known that,frustra fit per plura, quod fieri potest per pauciora. And is his sucking now come to infusion and injection? surely these will not accord: but enough of supposals.
Reas. 2.
History.
2. But we must know of Mr.Glanvil, how he comes to know that the Devils sucking of the Witches bodies is a truth, or ever was proved to be matter of fact, who were by and present that were ear or eye-witnesses of it? A thing that never was proved ought never to be believed; and if he recur to the Witches confessions, that is fully overthrown before, and we are sure that in these late years that are past, when so many pretended Witch-finders were set abroad inScotlandandNorthumberland, they never manifested, nor could verifie any such thing, but were found and discovered to be notorious Impostors and Knaves, pretending to discover Witches by putting sharp Needles or Pins into the Warts and hollow Excrescences of divers persons, when the persons so dealt withal, did not see nor know; and if the persons did not feel nor complain of pain, then (forsooth) they must be taken for Witches, and be burnt. So of many persons they got money and bribes, that they might not be searcht or stript naked, and of others for finding Excrescences upon them that were hollow and fistulous, and therefore when the Pin was thrust into the fistulous cavity, that was skinned within, and so indolent, they were then accounted guilty, and were either forced to compound with these notorious pretended Witch-finders, or to be prosecuted for theirlives. By which wicked means and unchristian practices divers innocent persons, both men and women lost their lives; and these wicked Rogues wanted not greater persons (even of the Ministry too) that did authorize and incourage them in these Diabolical courses, as though this had been some way prescribed by God or his Word to discover Witches by, when it was an Hellish device of the Devil to delude Witchmongers, and bring poor innocent people to danger and death. Yet it had prevailed further, if some more wise Heads and Christian Hearts had not interposed, by whom the Villany was detected, and the Impostors severely punished; and that this is a most certain truth, hundreds yet living can witness and testifie. And the like in my time and remembrance happened here inLancashire, where divers both men and women were accused for supposed Witchcraft, and were so unchristianly, unwomenly, and inhumanely handled, as to be stript stark naked, and to be laid upon Tables and Beds to be searched (nay even in their most privy parts) for these their supposed Witch-marks: so barbarous and cruel acts doth diabolical instigation, working upon ignorance and superstition, produce.
Reas. 3.
3. But as this was never really provedde facto, that the Devil did suck upon the body of a supposed Witch, so the possibility of it likewise can never be demonstrated. For whether a Spirit be taken to be corporeal, or to assume a body, yet it neither hath nor can have such a body as our Saviour did appear in after his Resurrection, which was the same real and numerical body that he suffered in, and was by the sense of seeing and feeling distinguished from any bodies that Spirits can have and appear in, especially in solidity and tangibility; for a Spirit hath not flesh and bones, as he was felt and seen to have. And where there is no flesh and bones, there cannot be any animal sucking, and we speak not here of artificial sucking or attraction, of which there is a great question, whether any such thing be at all or not; but however the Spirits have no power to suck, because they have not flesh and bones.
Reas. 4.
4. That there are divers Nodes, Knots, Protuberances, Warts, and Excrescences that grow upon the bodies of men and women, is sufficiently known to learned Physicians and experienced Chirurgions. Some have them from their mothers wombs, some grow afterwards, some proceed from internal causes, some from external hurts, some are soft, some hard, some pendulous, some not, some fistulous, and issue matter, some hollow and indolent, and many other ways. And these are more frequent in some persons, by reason of their Complexion and Constitution, in others by reason of their Age, Sex, and other accidents and circumstances, especially in Women that are old, and their accustomed purgations staid, or by reason of Child-birth, and the like. Now if all these were Witch-marks, then few would go free, especially those that are of the poorer sort, that have the worst diet, and are but nastily kept. And for their being indolent, it doth argue nothing but ignorance;for many sorts of Tumors and Excrescences are without pain, as well as fistulous and hollow Warts. And it is a woful errour, to make that a sign and mark of a diabolical Contract, that hath natural causes for its production. And it is a strange kind of Logick to argue or conclude, that men or women are Witches, and have made a Contract with the Devil, because they have such Warts or Excrescences that are indolent when pricked into: where is the coherence, connexion, or just consequence? Let all wise men judge.
Psycholog.par.2.pag.53.&c.
Dialog. Discours.pag.149,&c.
Discovery of Witchcraft,l.5.c.1,&c.
As for that vain opinion, that Witches are, or can be really and essentially transformed into Dogs, Cats, Hares, and the like, or men transubstantiated into Wolves, it is largely by numerous positive arguments, confuted byCasmannus, and by the Authors of that learned Treatise of Spirits and Devils, written in the Raign of QueenElizabeth, as also byWierus, Mr.Scot, and others; so that we shall not bring all that others have written about this point, but note such things as are most material, and have been less handled or regarded by others, and that in these Particulars.
De Civit. Dei,lib.18.cap.18.pag.583.
De Spirit. anim.cap.26.
Hist. nat.l.8.c.22.p.114.
1. It is taken to be a great matter with some, because St.Augustinseemeth to favour this opinion of transformation, and tells us this:Si enim dixerimus ea non esse credenda, non desunt etiam nunc, qui ejusmodi quædam, vel certissima audisse, vel etiam expertos se esse asseverent. And then saith: “And we, when we were inItaly, did hear such things of a certain Region of those parts, where certain Women that kept Inns, being skilled in these Arts (they did say) were wont to give in Cheese to Travellers that they could get to take it, whence forthwith they were turned into Juments, and carried necessary burdens, and when they had done, did again return unto themselves, but that while they had not a bestial, but rational and humane understanding.” And yet concludeth:Hæc vel falsa sunt, vel tam inusitata, ut meritò non credantur. To which we shall return these short answers. 1. Though St.Austinwere in many things a very Learned man; yet being but a man, might and did erre, not only in this point, but in many others. 2. His Reasons to prove it by are weak and groundless. 3. He speaketh nothing of his certain and peculiar knowledge, but by common fame and hear-say; and therefore the matters alledged to be done, are not credible. 4. He confesseth that they are either false, or so unusual, that they are not worthy to be believed. 5. And when he hath said all he can, he concludeth these Transformations (if any such were) to be but phantastical, that is, to seem so, but not really to be so, and what he meaneth by a phantastical appearance, is not easie to judge, whether it were a delusion of the Phantasie within, or of the senses without. 6. But in another place he telleth us this:Non est credendum, humanum corpus Dæmonum arte vel potestate in bestialia lineamenta converti posse; so that here is St.Austincontradicting himself, or else he concludeth nothing. 7. But his learned CommentatorLudovicus Vivesdothnot give credit to those vain and lying Fables, but confuteth them by the Authority of Pliny (who might have given St.Austinsatisfaction, if he had read him) who tells us roundly:Homines in lupos verti, rursumq; restitui sibi, falsum esse confidenter existimare debemus, aut credere omnia quæ fabulosa tot seculis comperimus. And further saith:Mirum est, quò procedat Græcia credulitas. Nullum tam impudens mendacium est, ut teste careat.
Gen. 19. 26.
Antiq. Judaic.l.1.c.12.p.17.
Exod. 4. 3, 4.
Exod. 7. 9, 10, 20.
Exod. 7. 20, 21.
Job. 2. 9.
2. For essential Transformations we have examples in the Sacred Scriptures, but these not wrought but by a divine Hand and an omnipotent Power. And such was that ofLotsWife, who looking back contrary to command, was turned into a Pillar of Salt,& fuit in statuam salis, asArias Montanusrenders it, which accordeth with the Hebrew exactly, the vulgar Latine and others say,versa est in statuam salis: and this by the divine finger was a real transubstantiation, especially in respect of her body, the substance of which was really changed into an absolute Pillar of Salt, without regression or returning back to what it was before, but remained so still, and was standing in the days ofJosephus, if credit may be given to what he writeth. Another example we have inMoseshis Rod, which God commanded him to cast upon the ground,and he cast it upon the ground, and it became a Serpent, and Moses fled from before it. And the Lord said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand.This Rod afterwardsAaronthrew down beforePharaoh, and it became a Serpent, and swallowed up the rods of the Wise-men and Sorcerers, and it afterwards became a rod again, andAaronused it in working some of the rest of the Miracles. So that this was so true a transformation, thatMoseshimself was afraid when he saw the Rod a Serpent, that he fled from before it; and that it was a real change, appeared in that it swallowed up the Rods of the Magicians, and still afterwards became a Rod again. So likewise all the Waters inEgyptwere really changed into blood: And our Saviour did really change the Water into Wine at the Marriage inCanaofGalilee. And all these were true and real transubstantiations, which neither Devils nor Witches can perform, as appeareth by these unanswerable Arguments.
1. All real Transubstantiations are wrought and performed by a divine and omnipotent Power: but Devils and Witches have no divine nor omnipotent Power. Therefore Devils or Witches cannot work or perform any real Transubstantiations.
2. All Beings that work real Transubstantiations, must work contrary and different from that order and course that God hath established in Nature: but Devils and Witches cannot work contrary and different from that order and course that God hath established in Nature. Therefore Devils and Witches cannot work any real transubstantiations at all. Let all the Witchmongers in the World answer these Arguments, if they be able.
Mat. 17. 2.
Mar. 9. 2, 3.
Luk. 9. 28.
Rom. 12. 2.
2 Cor. 3. 18.
Luk. 9. 29.
Exod. 34. 33, 34, 35.
3. We find also external Transfiguration, as of Christ in the Mountain; for the Text saith, in St.MatthewsGospel:And he was transfigured before them, and his face did shine as the Sun, and his raiment was white as the light. AndMarksaith:And he was transfigured before them, and his raiment became shining exceeding white as snow: so as no fuller on earth can white them. And St.Lukesaith:And as he prayed, the fashion of his countenance was altered, and his raiment was white and glittering. The word used in those places for the transfiguring or altering of his face by St.Matthewand St.Markisμετεμορφώθη, fromμετὰtrans, andμορφὴforma,figura, the outward form, shape, figure, or lineaments; and this word is also used for the change or transforming of the mind, will, desires, and affections: For so the Apostle saith:And be not conformed to this world: but be ye transformed by the renewing of your mind. And again he saith:We behold as in a glass the glory of the Lord with open face: and are transformed into the same image from glory to glory. But St.Lukeinstead of this word expresseth it thus:τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον.Tremelliusrenders it:Transformatus est aspectus vultûs ejus. AndBeza:Species vultûs ejus alia, which is nearest the Greek. SoMosesface, when he had been with the Lord upon the Mount, the skin of it did shine, so that he put a veil upon it, when he spoke to the people, and put it off when he went in to speak unto the Lord. So that these were external alterations of both Christs andMosesface, by appearing glorious, resplendent, and shining like the Sun, and this was wrought by a divine hand and power. From whence we may note,
1. That though Christ was thus gloriously transformed (for so the word doth bear) yet we are not to imagine, that Christ was essentially changed into some other substance or nature; no, but that he was rather made there most resplendent in glory.
2. And where the Apostle wisheth theRomansto be transformed: Is it to be essentially transformed into any other substance or natural thing? Nay not so, but effectively into some other more sacred qualities, by the renovation of their inward mind. And again where he saith:And are transformed into the same image from glory to glory. His meaning is not, that we are essentially transformed into the very image of God; for so should he very shrewdly confirm that foolish opinion of some, who hold that men are deified in God, and that God also is hominified in men: But his purpose is, that we (by the operation of the holy Spirit) should proceed and grow (by degrees) from glory to glory, until we be truly conformed unto the similitude of that same glorious Image of God wherein we were first created; and so intendeth no essential transformation at all.
Observ. medic.pag.80,&c.Id. pag.129.
3. We are here to note the difference betwixt this Transfiguration, and that which may proceed from natural causes, as passions, affections, or diseases; and also from artificial or counterfeited Transfigurations. For it is wonderful to behold, how anger andrage doth alter the faces and countenances of some, and so grief, sorrow, despair, and the like, in others, causeth horrible changes all over the external parts both of the face and body. Neither is any passion more prevalent than deep-rooted fear mixed with despair, as hath been manifested in some, that in a short time, nay even in the space of one night have had their hair, that formerly was black, turned into gray or white, as is testified by Authors of unquestionable veracity. And for diseases, it is almost incredible to think, what strange alterations Madness, Frenzy, the bitings of a mad Dog, Melancholies (especially that kind which Physicians callLycanthropia, which is so wonderful, that it hath made many dotingly believe, they were really transformed) will produce and bring forth. Examples of which at large may be seen inSchenckius; of which we shall speak more fully anon, as also of artificial and counterfeited Transfigurations: and that Devils nor Witches can perform no such Transfigurations as this of Christ andMoses, is manifest by the Arguments laid down before, because these were brought to pass by a divine Hand and an omnipotent Power, which Devils and Witches have not, and therefore cannot operate any such things.
2 Cor. 11. 13, 14, 15.
1 Cor. 7. 31.
4. Moreover in the Scripture there is mention of counterfeit, simulated, and hypocritical transformation, such the Apostle mentioneth in these words, speaking of the false Apostles:For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ. And no marvel, for Satan himselfistransformed into an Angel of light. Therefore it is no great thing, if his Ministers also be transformed as the Ministers of Righteousness, whose end shall be according to their works. The word there thrice used is fromμετασχηματίζω, which cometh fromἕχωhabeo, possideo, teneo, and from thenceσχῆμαhabitus: so that the compound Verb properly signifietheffingo, assimulo, and so of necessity must signifie in these three places. So the Apostle saith in another place:The form of this world,σχῆμα,passeth away, that is, the fashion, condition, custom, or usage of the world passeth away. This place of Scripture concerning Satans transforming of himself into an Angel of light (though plain in it self) hath been and still is most usually alledged by Witchmongers, to prove the Apparitions of Devils by: For thus they commonly argue; “If Satan can transform himself into an Angel of Light; much more (arguingà majore ad minus) into any other shape, and so may easily appear in the form of a Cat, Dog, or in any other shape whatsoever”, and this they think to be an invincible Argument. This way of argument were of force, if the Apostle in this place had meant or intended any real or essential transformation; but that this is not the meaning of the Text, we shall prove by these following Reasons.
Reas. 1.
Joh. 12. 5, 6.
1. The very signification of the word here, doth not bear nor intend any essential transformation; but only feigning, pretending,and assimulating, as whenJudaspretended charity and love to the poor, when he said:Why was not this oyntment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor: but because he was a thief and had the bag, and bare what was put therein.ThoughJudas Iscariothypocritically feigned and pretended this charity to, and care for the poor, yet was he not really a charitable man, or a lover of the poor, but a thief, and a most covetous wretch. So these false Apostles did pretend much zeal and piety to preach and promote the Gospel, but therefore were they not really transformed and changed into true Apostles, but were Deceivers, Dissemblers, and Hypocrites. So Satan often pretendeth heavenly, angelical, and divine things, and to do as the holy Angels do; but it is in deceit, cozenage, falsity, and hypocrisie, and so he is by counterfeiting and dissembling said to be transformed into an Angel of Light, and not otherwise by any essential transformation at all.
Reas. 2.
2. The Text it self doth plainly manifest, that they were not transformed into true Apostles, for then St.Paulhad had no cause to have written so bitterly against them; but that notwithstanding that shew, form, or pretence that they held forth, and though outwardly they seemed to personate the true Apostles of Christ, yet that was but an external and hypocritical simulation; for really and truly they were false Apostles,ψευδαπόστολοι, and deceitful workers,ἐργάται δόλιοι. And so Satan may make what shews or pretences he will of goodness, piety, and of heavenly things, and so may counterfeit, dissemble and lye, yet still he remaineth a very accursed Devil, and is never really changed from his damned and diabolical Nature.
Reas. 3.
Dialog. Disc. of Spirits and Devils, p. 234.
3. Satan is so transformed into an Angel of Light, as his Ministers are transformed into the Apostles of Christ. But Satans Ministers are not essentially transformed into the Apostles of Christ. Therefore neither is Satan essentially transformed into an Angel of Light. For though Satans Ministers may pretend never so much piety and zeal, and labour to personate and imitate the true Ministers of Christ, yet notwithstanding that pretended transformation, they still really and essentially remain as they were, that is, Deceivers and Hypocrites. And Satan for all his seeming and apparent personating and imitating the Angels of Light, he still remaineth in his essence and nature an Angel of Darkness, and a lying and accursed Wretch.
Reas. 4.
August. de Civ. Dei,l.2.c.26.
4. The Devil is never nor can be really and essentially transubstantiated into an Angel of Light, for then he could (indeed and in truth) be no longer a Devil, but his diabolical Nature would of necessity cease. But all his transformation is, when he intendeth most deeply to circumvent and deceive the sons of men, then he pretendeth the most religious and the holiest shews of all. Pretending in all outward appearance the holy affections, sincerity, and zeal of the holiest Angels of Light. For as St.Austinsaith: “Unlessthe malignity of Satan be sleightly and cunningly covered, his deceivable purpose is seldom or never effected.”
Reas. 5.
Chrysost. in loc.
5. The best and most sound Expositors, both ancient, middle, and modern do expound the place as we have urged it, of which we shall name only two or three. St.Chrysostomtells us this:Operarii dolosi: nam operantur quidem, sed revellunt ea quæ sunt plantata: nam quoniam sciunt se aliter non posse esse acceptos, personâ veritatis sumptâ, erroris actum simulantes peragunt. And a little after he saith thus:Et multos Diabolus sic decipit, personâ in se acceptâ, & non factus Angelus lucis: sic illi personam Apostolorum circumferunt, non ipsam potentiam, neq; fortes sunt. Dr.Hammondgives the Paraphrase of this place thus: “For the truth is (he saith) these men that come to infuse false Doctrines into you, behave themselves as cunningly as they can, and do labour to imitate, and seem to do those very things, that we true Apostles do. And ’tis no unusual matter for Deceivers and Seducers to do so; for Satan himself pretends to do those things that the good Angels do, makes as if he meant you all kindness, when he comes to destroy you. And therefore ’tis not any thing strange, if seducing Hereticks, imployed by him, do imitate the actions of the Apostles of Christ; but according to the hypocrisie of their actions, so shall their ends be.” SeeTheophylactandCalvinupon the place. So that we positively conclude, that from this place of Scripture no real or essential transformations of Devils can be proved at all.
Philosophical Transactions, numb. 64.
Vid. Barthol.Cent.2.Hist.100.pag.319.Microgr. obser.17.pag.107.
6. There are natural Transformations by progression to perfection, as is manifest in Insects, which at the first to our view do appear to be Worms, Maggots, Creepers, or Caterpillers, and yet afterwards do become several sorts of winged Creatures, as Butterflies of many and various kinds, Flies, and the like; as that Creature, which here in the North Fishers do call aMay-Fly, is first but a little Creeper inclosed in an Hull, as of pieces of straws, or the like: and so that which they call a Cod-bait, is like a yellow Maggot with a black head inclosed in a sandy crustaceous Husk, and yet towards the middle ofAugust, or the beginning ofSeptemberbecometh a fine yellowish Fly, which the Fishers use to bait withal, and these are but gradual progressions towards the perfection of the Animalcle, as the learned AuthorJohannes Swammerdanushath declared in these words, as we find it laid down in the Philosophical Transactions: “First it lays down the ground of all natural changes in Insects; declaring, that by the word Change, is nothing else to be understood but a gradual and natural evolution and growth of the parts, not any Metamorphosis or Transformation of them, and a great deal more of notable observations concerning the most sorts of Insects, as may be seen in the piece quoted in the Margent.” So likewise there are very many strange transformations wrought by petrifactions both of Vegetables and Animals, or their parts, as may be seen by the Writings of many learned Authors, especially those noted in the Margent, to whomwe refer the curious Inquirer. These being natural Transfigurations (for so they may be properly called) we cannot rationally suppose that any man of judgment will imagine, that any such can be produced by Devils or Witches, because they are brought forth by natural Principles and Agents, which Devils or Witches cannot overrule, alter, nor hinder, else the whole and certain course that the Creator hath set in the order of the production and generation of natural things, might be suspended, which is not possible to be performed without an omnipotent Power, which the Devils and Witches have not. Besides the most of these require a suitable time for their production and perfection, which must only be performed by the internal operation of Nature, or by Art accelerating the works of Nature, which Devils and Witches cannot bring to pass.
Exod. 4. 6, 7.
2 King. 5. 27.
1 Sam. 21. 13.
De Monst.l.24.c.18.p.565.
7. There are divers other Transformations (at least so accounted and called) which because they are not absolutely pertinent to our purpose, we shall only mention slightly. 1. External changes of the body in respect of diseases, and some by an extraordinary power, as that ofMoses, to whom the Lord said:Put now thine hand into thy bosom. And he put his hand into his bosom: And when he took it out: behold, his hand was leprous as snow. And he said, Put thine hand into thy bosom again: And he put his hand into his bosom again, and plucked it out of his bosom, and behold, it was turned again as his other flesh.Here we see that the same hand was made leprous white as snow, and was again restored as his other flesh. And this was done by a divine Power, such as neither Devils nor Witches can perform. SoGehaziof whom it is said:The leprosie therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.And here the judgment was permanent, and no restauration, and was a great Miracle, which Devils and Witches cannot perform. 2. There is feigned, and artificial transfigurations. So ofDavid, of whom it is said:And he changed his behaviour before them, and feigned himself mad in their hands, and scrambled on the doors of the gate, and let his spittle fall down upon his beard. And all this he prudently feigned, that he might escape fromAchishthe King ofGath, of whom he was sore afraid: So many Persons of Worth have disguised themselves strangely, that they might escape the hands of their enemies, or not fall into their power, and yet these were not done by the Devils Art, nor by Witchcraft. So a Stage-player transfigureth himself, sometimes to personate one person, and sometimes another; and though his outward habit, speech, and action be changed, yet he remaineth the same in Nature and Person that he was before those changes, and so maketh nothing for Witchcraft at all. 3. There are knavish Transfigurations and Counterfeiting for deceitful and wicked ends, as in those we call Gypsies, that discolour their faces and skins, to be more fit to cheat and cozen. So likewise do many other vile and wicked personscounterfeit Sores, Ulcers, Leprosie, Dropsie, and such like diseases, as may be seen at large inAmbrose ParæusBook of Monsters, and we have seen and detected divers; and all this done only to deceive and abuse mens goodness and charity: But no more of Devil in any of these, but the wickedness of the mind, and the evil of the end and intention. Of a more wicked grain and temper are those, that for wicked and devilish ends counterfeit themselves to be possessed, and labour to make the World believe, that the Devil doth move in divers parts of their bodies, and doth speak in them, when it is nothing but only their own devilish cunning in lying and counterfeiting, as we shall have occasion to shew more fully hereafter. 4. There are also divers kinds of sportive and delusive Transformations, performed by those that use the Art of Leger-de-main or Juggling, wherein they pretend and seem to transubstantiate one thing into another, when by the agility of their hands, and the gesture of their face and body, they do but draw your eyes and attention another way, while they do but nimbly convey another thing in its place. And he that taketh these for Conjurers or Witches, and their Tricks for diabolical or Witchcraft, are surely under a devilish delusion, and are most strangely bewitched. And as for the changes wrought byPharaohsMagicians, we shall particularly handle it in another place.
Rom. 12. 2.
2 Thess. 2. 9, 10, 11, 12.
1 Sam. 18. 10.
Dan. 4. 32, 33, 34, 36.
Ibid.vers.16.
8. There are other Transformations mentioned in the Scripture, of which we shall now speak. 1. That transformation that the Grace and Spirit of God doth work inwardly in the minds and hearts of the Godly, which is not by changing their Nature or Persons, but by transforming their minds, and altering their wills and affections from sinful and earthly things, to those that are holy and heavenly: so the Apostle willeth theRomans, that they be transformed by the renewing of their minds, and so they come to be changed from glory to glory, and this were blasphemy to say, that either Devil or Witch could perform it. 2. There is a transformation wrought in the minds of the wicked by the just judgment of God; for the Text saith, speaking of Antichrist:Revealing even him, whose coming is after the working of Satan, with all power and signs and lying wonders. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusions, that they should believe a lye. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness.So in the case ofSaulthe Text saith:And it came to pass on the morrow, that the evil Spirit from God came upon Saul. These therefore are inward judgments for wickedness, sent by God by the ministry of Satan, of which we shall speak more hereafter. 3. We lastly come to the main point, that is, concerning the transformation ofNebuchadnezzar, which the Witchmongers hold to be a real and an essential transubstantiation, therefore let us hear the words as they run in our English Translation,which are this:And they shall drive thee from men, and thy dwelling shall be with the beasts of the field, they shall make thee eat grass as oxen. The same hour was the thing fulfilled upon Nebuchadnezzar, and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like Eagles feathers, and his nails like birds claws. And at the end of the days I Nebuchadnezzar lift up mine eyes unto heaven, and mine understanding returned unto me. At the same time my reason returned unto me.And a little before:Let his heart be changed from mans, and let a beasts heart be given unto him. From this place they commonly frame an argument to this purpose. ThatNebuchadnezzarbeing really and essentially changed from a man to a beast or an ox, much more may Satan essentially transform himself into the shape of any Creature, and consequently that he may really change the Witches into Hares, Dogs, Cats, and the like. But we shall unanswerably prove that the assumption is false, thatNebuchadnezzarwas not transubstantiated, or essentially transformed at all: And if he had been really so, yet that the consequence is invalid, and of no force, and that by these Arguments.