[Satan’s Invisible World Contents]
MY Purpose is only by some few Collections to prove the existence of Devils, Spirits, Witches, and Apparitions. The Philosophical Arguments, which are brought for this end, though very cogent, yet many of them are so profound and speculative, that they require a greater attention and sagacity, than many learned men, that are not used to consider, will allow. Neither can the common and vulgar sort of Readers, reach the understanding of such Reasonings. Therefore I judge they are best convinced by proofs which come nearest to Sense, such as the following Relations are, which leave a deeper impression upon minds and more lasting, than thousands of subtile Metaphysical Arguments.
The Essay considered in it self, is but mean and of small moment, but taking it as it relates to one of the Out-works of Religion, which the bold, and too much daring Infidelity of some have assaultd, it will be thought seasonable, especially now, while Atheism, and Quakerism that Sink of, Folly and Madness (as one calls it) out of which there is no great leap into the other, doth now so much obtain. And while Parties venting there animosities one against another and men scrambling for Conceits, and their own private advantadges, do not see how this damnable evill, a lesson never believed in Hell, Nullus in Inferno Atheus est, ante fuit, comes on by large Strides, and enters the Breach, which they have made. If this prevail, farewell all Religion, all Faith, all hope of a life to come. Let us eat and drink for to morrow we must die. Sober and wise men have often said, if they did not believe to live again, they would not desire to live a Moment.
The Relations are plain and easy, and all of them may be attested by Authentick Records, or by famous witnesses, There are here, no old Wives trattles about the fire, but such as may bide the Test, and strick trial of any mans examination. What belief can be given to any human histories, and matters of Fact, related by famous Writters, as much may be given to these following Relations. I have collected some of them from Saducismus Triumphatus, that excellent Book composed by Doctor Glanvil, and Doctor More, and the rest are purchased from Persons of eminent honesty and Faith. This Book is not the worse, but the better, that I have transcribed some of the choisest Relations there, and insert them here. It is not possible to write a Book of this Nature, but the Author must collect, since it depends, not upon a Mans own Invention, but essentially upon Information from others. The advantage lays here, that a man may have this Book for a small Price, though no other Relations had been in it, but what are there. Whereas that other Book cannot be sold in the Shops under six or seven shillings. There is one Relation here, viz, the Devil of Glenluce, which I have been at great pains to be informed of, which Doctor More hath so much valued that he hath taken it word by word from my Hydrostaticks, and has thought it worth his while to insert it among his Relations. It is now enlarged by many excellent Additions, and publishd here again. None yet, that ever I heard of had the confidence to say, that it was but a Trick, and an imposture to amuze and wonderstricke simple and credulous persons. I believe, if the Obduredest Atheist among men, would seriously and in good earnest consider that Relation, and ponder all the Circumstances thereof, would presently cry out, as a Dr. of Physick did, hearing a Story less considerable. If this be true, I have been in the wrong Closs all this time, I must begin my Account a new. This one Relation is worth all the price that can be given for the Book. Some indeed have also said, that the Daemon of Tedworth, was but an imposture, and that Doctor Glanvil confessed so much himself, but he hath sufficiently vindicate that, Men only speak as they would have it. Glad would many be, if all such Relations were acknowleged to be but Tricks and Waggeries, that they might live as they list; Because men are horribly afrayed to believe there should be any Spirit; lest there should be a Devil, and an account after this life: They are impatient of any thing that implyes it, that they may with a more full swing, and with all security from an after reckoning indulge their lusts, living like Brutes, and dying so. I have insert likewise a notable Story of the Devil that troubled a Protestant Ministers house, at Mascon in France, to let see, that none can plead a protection from his malice. The Devil endeavours more to smite the Shepherd, than any of the Flock, though he be an utter enemy to both. Many worthy Ministers of the Gospel have been the Butt of the Devils malice, an instance whereof is clear from the twentieth and first Relation.
But what are the Reasons, why there is so much disbelief of Devils, Witches, and Apparitions? There is first an affected humour in many to Droll, Scoff, and Mock at all such Relations, and are rather willing to believe a World in the Moon, than the truth of such a Narrative. And Witchcraft being a large Subject to expatiat upon, men find ample occasion to speak of Cheats and Impostors, of Jugling Tricks, of Melancholious fits of distempered Persons, of old Wives Fables, which they talk of at an high rate, and so conclude by their Frolick and wanton Fancy that whatever is spoken by sober men, anent the reality of witches, and Spirits, are but ridiculous, and inconsistent with reason. And to this purpose the Drolling Wagge actuating and elevating his Scoffing Vein, especially with a Glass of good Claret, quibles luckily, and by making others laugh, they think him, and he thinks himself, a third Cato fallen from Heaven. Whereas he is but a man like his Neighbours. And though at first, he only intended to play the Wanton, yet by such frequent Merriments (as a man by lying in sport, comes at last, by an habit, to lye in earnest) his reason becomes an obedient slave to his Fancy, and concludes in seriousness, there are neither Devils nor Witches. The half-witted hearers admire him, and take every Jest for an Argument, and his loud laughs upon an idle tale of a Devil or a Witch for Demonstrations, that no such Creatures are. The other reason, why Folk disbelieve Witches and Spirits, is Atheism. For if a man take good notice, he will find there is of it lurking at the root of the Saducean Principle. ‘Tis probable that the Saducees in Christs time, were as great Patrons and Advocates of Witches, as either Scot the Inglishman; the Father of the Witch Patrons, whom King James mentions in his Demonology, or Webster, Wagstaff, or the Author of the Namle Pamphlet. Printed Anno 1659.
A third Reason is, Because it is commonly believed that many innocent Persons have suffered as Witches, especially such as have been Tortur’d to a Confession. Let it be so, but will it follow, that all suffer after that manner, And though many of their Confessions seem ridiculous, as their Transformation into Catts and Hares, and their Transportation into far Countreys which is evident enough; Yet such things as their renouncing their Baptism, and giving up themselves from Top to Toe, to the Devils service and receiving his mark (they willing to take it) and injunctions to do all manner of evil, cannot be thought ridiculous. If we can believe, that the Devil can speak with an audible voice, and come under a visible shape, as is very probable, he appeared to our Saviour, why should it be thought incredible, that he may not do the like to Men and Women. Satan offered to make a fair bargain with Christ; if thou wilt fall down (says he) and worship me, I will give thee all these Kingdoms. Why (much more) may he not make compacts with men and Women? If Witchcraft, were but a new Trade, which had never been heard of before, and but a few in a countrey-side, that profest their skill in it, and told such foolish stories of themselves, that man might be esteemed singular, that would believe them. But since this employment hath been verified by Millions in all ages, in all places, and hath obtained the general approbation of all sober judicious men, but especially so well verified from holy Scripture, why should any man as Webster and Wagstaff, judge all Witchcraft but delusions. Samuel said to Saul, that Rebellion was like the sin of Witchcraft; that is, the one is as great a sin as the other. Would ever the Spirit of God compare Rebellion, especially against himself, to a non-ens, to a thing that is not, or to Jugling Tricks, or Legerdemain, such as the Hocus Pocusses play. Were Jannes and Jambres the Egyptain Magicians, who withstood Moses, only two Juglers, or couzening Rogues, that cast down before Pharoah carved and painted Serpents instead of real ones. They have been very artificially done, that the true Serpents mistook them for real ones. It was a victory to brag of indeed, that Moses obtained over Pharoahs Magicians, if they were but arrant Cheats, who had no more to do with evil spirits, or evil Spirits with them, then evil Spirits have to do with other Sinners. There is that well known place, Exod. 22.18. Thou shalt not suffer a Witch to live, which would be a Law of extream severity, or rather cruelty against a poor Jugler for his tricks of Legerdemain. Why is Witchcraft call’d a Work of the Flesh, and reckoned up among the rest of these damnable sins, Gal. 5. The Greek word is Pharmakeia, veneficium, Sorcery, or the Art of poysoning, whereof they have great skill from the old Drugist their Master. Not that they mischieve people ordinarly by natural poyson, as Arsenick, or the like, but rather by some hellish malignancy infused into things, by the art and malice of the Devil. It is such a poyson, that no Alexipharmacon or Orvieton can be an Antidote against. Men and Women have been wronged by the touch of a Witches hand, by the breath, and kiss of their mouth, as is well known of late. By their looks, which is called Fascinatio physica, a Forelook or Ill eyes. The Greek word is Bascania, from Bascaino to bewitch or envy, quasi phasei kaino, oculis interficio, as when a Witch sendeth forth from her heart thorow her eyes venemous and poysonful Spirits, as Rayes, which lighting upon a man, will kill him. The Basilisk killeth this way. But the Devil and the Basilisk are both Serpents. What was Simon Magus? But especially that notable Magician Apollonius Thianeus, one beyond most that ever the World knew. And that Damsel possessed with a Spirit of Divination: in the Greek a Spirit of Python, by which name Apollo (the Devil) was called by the Heathens.
The Witch of Endor is so notable and evident an instance of Confederacy with the Devil, that the Witch Patrons to find an evasion, have set their wits upon the Rack. But it is such a Choak-pear to them as that they shall never be able to Chew or Swallow. Doctor Glanvile maintains, it was the true Samuel that appeared to Saul. But it is far more probable that it was the Devil in Samuels lickness. For it is most incredible, that GOD who had just now refused to answer Saul, by the means which himself had appointed, would answer him, or suffer Samuel to answer him, by the use of those means, which GOD detested. Secondly, if it had been the true Samuel, or some Good Spirit, he would not have received that worship from Saul, which Good Spirits would not suffer; Rev. 19. 10. and 22. 8. 9. Thirdly, Among the other sins, for which he condemneth Saul, he omitteth this of asking counsel of one that had a Familiar Spirit to enquire of it, for which transgression with others he is expresly said to have died; 1 Chron. 10. 13. Which the true Samuel who was so zealous for GODS honour and so faithful a reprover of sin, would never have neglected, especially now, when he took Saul, in the very fact, Lastly, he pretends himself to be disquieted and brought up by Sauls instigation, and the Witches Art, which is most false, impious, and absurd to imagine concerning those blessed souls who are returned to their God; Eccl. 12. 7. Isa. 57. 2. Luke 16. 22. Rev. 13. 14.
Many in all Ages have written of Devilry and Witchcraft, Men of eminent Knowledge and Parts, as we may see by one instance of King James his Demonology, a piece as far beyond all other mens writtings on that subject, as himself was beyond all Princes in his time. I cannot omit to mention the opinion of His Majesties present Advocat, (Sir George Mackenzie,) a Gentleman of great knowledge and experience in all such matters, in his 16. Pleading for Mevia accused of Witchcraft; I am not of their Opinion (sayes he) who deny that there are Witches, though I think them not numerous, and though I believe that some are suffered by Providence, to the end that the beeing of Spirits may not be denyed, &c. And in his Criminals, he acteth the part both of a Divine, a Lawyer, and a good Philosopher, in order to Witchcraft.
But what can be the reason of so much Atheism in the World? There are many, but I shall only touch at two: First, there are a monstruous rable of men, who following the Hobbesian and Spinosian Principles, slight Religion, and undervalue the Scripture, because there is such an express mention of Spirits and Angels in it, which their thick and plumbeous capacities cannot conceive. Whereupon they think, that all contained in the Universe comes under the notion of things matterial, and bodies only; and consequently, no GOD, no Devil, no Spirit, no Witch. Hobbs the Inglishman is too well known by his Atheistical writtings. Benedictus Spinosa, or rather Maledictus; a stranger abroad, a profain abuser of the Scripture; will have all those Devils, which CHRIST and his Disciples cast out, to be but Diseases in mens Bodies.
There is a second Reason, namely the absurd Principles of the Cartesian Philosophy, eagerly maintained by Cartes his Followers, in their publick Writtings and Disputations abroad. They do not indeed assert, there is no GOD, but rather seem to prove so much, especially by his Idea, which is Connatural to all men. This may seem a plausible reason, but when its put to the Test, or Touchston, it, with others of that kind, are not found sufficient, nor able to convince Atheists. That their Principles are absurd, and dangerous, I shall mention a few of them, which are owned and maintained publickly abroad, especially in Holland.
As (1) that we must doubt of all things, before we can come to any clear distinct knowledge of them. We must suppose (they say) there is no God, no Heavens, no Earth; nay which a man ought to tremble at to speak of, that GOD is a deceiver. (2) They incroach upon the sound Orthodox Religion, and the Articles of our Faith, and go quite contrary to all Christian, and Protestant Divines, and would have the Orthodox Theology reformed by their fanatical Philosophy. (3) That Philosophy is not subservient, or an Handmaid to Divinity. (4) That Philosophy is as sure, as Divine, and also revealed as the Scripture is. (5) That the Scripture in things Natural, speaks according to the erroneous opinion of the Vulgar. That Philosophy and Philosophers are the Interpreters of the Scripture in things Natural. (6) That the Scripture in things Moral and Practical, speaks according to the erroneous Judgment and Opinion of the Vulgar. (7) That the Scripture in matters of Faith speaks also according to the erroneous opinion of the vulgar. (8) That Philosophy is the infallible Interpreter of the Scripture. (9) That the Cortesians their Clear and Distinct Perception is the onely Rule of all Truth. (10) That there is in every man an Idea of GOD, without the Consideration of which, no man can attain to the knowledge of Gods Existence, and Nature, though he were never so well furnished with the light of Nature, and the knowledge of the works of Creation and Providence. (11) That GOD may be properly defined. (12) That the Divine Essence consists only in Cogitation. (13) That GOD cannot properly be called a Spirit; because (say they) a Spirit, to speak properly, denotes some corporeal thing. (14) That the life which the Scripture attributes to GOD, and whereby he is called the Living GOD, is nothing else but his Understanding and his Will. (15) That GOD by his power can make one thing contradictory to another. (16) That GOD can deceive, if he please. (17) That GOD can make an Infinitum, both as to bulk and number. (18) That God is From himself, not only Negative, but also Positive. That is, he is not only Independent from all things whatsoever, but is from himself, as if he were the cause of himself both prior and posterior to himself. (19) That his Omnipresence, is nothing else, but his most Efficacious Will, by which he sustains and governs all things. (20) That the Mysterie of the Trinity, may be demonstrat by Natural Reason. (21) That the Communicability of the Divine Essence, doth not arise from its infinitness. (22) That the three Persons of the God-head are neither distinguished among themselves, Really, nor Modaliter. (23) That the three Persons, are neither distinguished from the Divine Essence, Really, nor Modaliter, nor ratione ratiocinatâ. (24) That in Explaining the Work of Creation, we may lawfully make use of false Suppositions. (25) That the first Chaos, was able of it self, to produce all things material. (26) That God did not creat all things for Man. (27) That the World hath a Soul. (28) That the world as to its bulk is indefinite, but may be infinite. (29) That there is a world in the Moon. (30) That the Angels might have existed and been; before the world was made. (31) That the Essence of Angels consists only in Cogitation. (32) That what marvellous works have been performed by Angels (as killing an hundred fourscore and five thousand of the Assyrians) wer done by their bare thought and Cogitation. (33) That the Essence of the Soul of man consists only in Cogitation. (34) That every man hath two Souls, one Rational the other Animal. (35) That the Rational Soul may be absent, and yet the Bodie living, by vertue of the Animal Soul. This (by the way) is a brave invention to let see how Witches may be transported to Balls of Dancing, and far countreys, and their Bodies tarry at home. For the Devil may put their Rational Soul into some Aerial Vehicle, or a Body made of condensed Air, and carry it whithersoever he pleases, while the Animal Soul may keep life in the Body at home. (36) That it is proper only to the Will to affirm, and deny. (37) That the will is infinite after its own manner, and that it can will all things which God can will. (40) That the Idea of God in man, belongs to the Image of God in man. (41) That Brutes want life, sense and Perception. (42) They confound Gods Omnipresence with his Providence. (43) That the explication of Original sin, is to be sought for, from the inmost Cabins of the Cartesian Philosophy. (44) That the Intellect doth not err, nor can err. (45) That it is in the Will of Man, not to assent, but to things clearly and distinctly perceived. (46) That the Decree of God leaves the free actions of men, indetermined. (47) That the Personal Subsistence, namely, that Subsistence, by which the Humane Nature subsists is but a meer figment of Divines. (48) That the Divine Nature cannot be present, or united to the humane Nature, but by an external operation. (49) That Grace in the Conversion of a man is not irresistable. (50) That Faith is not Knowledge. (51) That Faith doth not belong to the Understanding. (52) That Faith consists only in hungering and thristing after Righteousness. (53) That Death is not the separation of the Soul and Body. (54) That the Resurrection is not the re-union of the Soul and the Body. (55) That the Souls of the Righteous do not properly pass immediatly into heaven. (56) That the Souls of the wicked do not presently pass into hell. These are a part of the Cartesian Tenets. What dangerous Principles they are, and what dreadful consequences may be drawn from them, is evident to all sober men. James Arminius, and his followers called Remonstrantes bred much trouble to the Belgick Churches, but not comparable, to what this man, Cartes, especially his Followers, have done. The Arminian Tenets were but five in number, as to heads and had some shaddow of Reason. But the Cartesian Novelties far exceed the number of heads, which the Hydra or Lernean Serpent had. They are big with, and ready to be delivered of Vaninianism, Arianism, Socinianism, Vorstianism, Nestorianism. Novitates Cartesianae (says a learned man) multis parasangis superant Arminianas, the Cartesian Novelties go far beyond, for number and weight the Arminian Tenets. They not only gnaw about (arrodunt) as a Gangren, but (exedunt) they eat up the most part of the whole body of Theology, to the utter ruin of the Christian Faith. Let no man mistake me, for its not my design to discourage any man that teaches or learns new Philosophy. Ego ipse amo novam Philosophiam; verum non quia est nova, sed quia est bona. It is very fit, that Students in Philosophy, should have ex omni aliquid, should know all the different sects and opinions of learned men, for their accomplishment, providing first, as the Great Philosopher says, this Axiom be observed, Quicquid movetur aliquo quiescente movetur. There ought to be layed down some sure principles, as a foundation upon which Students may walk surely, which for their evidence and certainty, may never be called in question. Archimedes said well when one asked him, If he was able to move the Earth with his Mechanical Engines? da ubi stabo & terram movebo. Give me a place to stand upon (says he) and I shal move the Earth; intimating, that no desing how small, or how great soever can be accomplished without sure grounds layed down first as a foundation: otherwise men might resolve to build Castles in the Air.
To put an end to this matter, I shall inquire at the Witch Patrons, why Pharo’s Magicians, were not able by their Inchantments to turn the dust of Egypt into lice, as Aaron did with his Rod. They cast down their counterfeit Serpents, turn water into blood, brought up Frogs upon the Land of Egypt; and yet were not able to produce Lice, the meanest of all Vermin. It is said, the Magicians did so with their Inchantments, that is, they endeavoured by their Magical Art to do it, but could not, for say they to Pharo, the Finger of God is in this; for neither we nor the Devil our Master can counterfeit this Miracle. It must be said, that either the Lord laid an inhibition upon these Evil assisting Spirits, that they had no power to withstand Moses any longer, or (if these Sorcerers were onely men, that used Legerdemain and slight of hand) that he restrained them from playing their tricks any more. If the first be granted then there must be wretched Wights, that do strange Miraculous things by the assistence or consociation of evil Spirits, and consequently Wizzards or He-Witches. If the second be said, Viz, that the Lord only restrained these Juglers from using bare slight of hand, then what will not follow. First, that poor Jugling Fellows, were able to contend and debate with Moses, who was immediately assisted by the power of GOD. Secondly, that this victory, which Moses obtained over these men, was but mean and small, not to be boasted of, which is the basest Derogation to the glory of that victory, and the vilest reproach against the God of Israel, and his Servant Moses, that ever was heard of. It is evident that this conflict was between the Kingdom of light, and the Kingdom of darkness, and the evil Spirits thereof. And is it likely that the Spirit of GOD, would compare seducers, men of corrupt minds, reprobate concerning the Faith, nay the worst of men. (2 Tim. 3. from the first to the 9. verses.) to Jannes and Jambres, if they had been but Cheats, and Juglers. They have been famous at that time for their Sorceries, that they were remembered many years after, as witness Numenius the Pythagorean Philosopher, that mentions Jannes, and Pliny that mentions that same Wizzard. The Lord put such an affront upon the Devil, and his instruments, while they were not able to produce a Louse, that they never compeired again with their enchantments. This was a part of that Glorious Victory.
Speaking of the Cartesian Philosophy, I forgot to Relate that Mr. Forbes one of the Regents of the Kings Colledge of Aberdeen, has this year in his publick Theses, confuted the chiefest points of the Cartesian Philosophy, both Judiciously, and Modestly.
My little Book, I send thee forth into the World where some will welcome thee, some mock thee, some contradict thee, be not discouraged, though thou be the youngest of five. Degeneres animos timor arguit. Thy Brethren before thee, have met with foul and maleapart Censures.
Tune cede malis; sed contra audentior ito,
Quam tua te fortuna sinet.
Say with valiant Aeneas, when the Prophetess Sibylla was shewing him what bad fortune he was to meet with –
– Non ulla laborum
O Virgo, nova mi facies inopinave surgit
Omnia præcepi, atque animo mecum ante peregi.
Per varios casus per tot discrimina rerum
Tendimus in Latium.
Carmen Steliteuticon.
EUGE SY GERYONOS RHOPALO TRIA SOMATA RIPSAS,
AMPHITRIONIADES HOS MEGAS ALLOS ESE,
HEIMATI T’ALLOTRIO SEO CERBERE KEUTHE KARENON.
OU DYNATON PHOREEIN EELIOIO PHAOS.
