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Software Development Patterns
and Antipatterns
Software Development Patterns
and Antipatterns

Capers Jones
First edition published 2022
by CRC Press
6000 Broken Sound Parkway NW, Suite 300, Boca Raton, FL 33487-­2742
and by CRC Press
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN
© 2022 Taylor & Francis Group, LLC
CRC Press is an imprint of Taylor & Francis Group, LLC
The right of Capers Jones to be identified as author of this work has been asserted
by him in accordance with sections 77 and 78 of the Copyright, Designs and Patents
Act 1988.
Reasonable efforts have been made to publish reliable data and information, but the
author and publisher cannot assume responsibility for the validity of all materials or
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Trademark notice: Product or corporate names may be trademarks or registered
trademarks and are used only for identification and explanation without intent to
infringe.
ISBN: 978-­1-­032-­02912-­2 (hbk)
ISBN: 978-­1-­032-­01722-­8 (pbk)
ISBN: 978-­1-­003-­19312-­8 (ebk)
DOI: 10.1201/9781003193128
Typeset in Garamond
by SPi Technologies India Pvt Ltd (Straive)
Contents

Appreciation and Acknowledgment.............................................. xv

Preface......................................................................................... xvii
Biography..................................................................................... xix

PART 1 WORST-­CASE PATTERNS OF SOFTWARE

DEVELOPMENT 1

1 Challenges of Software Project Management.......................... 3

Improving Software Project Management Tools and Training........ 7
Initial Education for New Project Managers................................ 8
Continuing Education for Software Project Managers................ 9
Guest Lectures from Visiting Experts (Remotely via
Zoom or Other Tools)........................................................ 10
Acquisition and Use of Software Parametric
Estimation Tools................................................................. 13
Acquisition and Use of Progress and Milestone
Tracking Tools.................................................................... 17
The Use of Formal Project Offices (PMOs) for
Applications >1,000 Function Points................................. 18
Use and Measurement of Effective Quality Control Methods... 19
Elimination of Bad Metrics and Adoption of
Effective Software Metrics................................................. 26
Primary Software Metrics for High Precision............................ 29
Supplemental Software Metrics for High Precision.................. 29
Commissioning Annual Software Benchmark Studies.............. 31
Formal Best Practice Analysis of Software Tools,
Methods, and Quality......................................................... 34
Summary and Conclusions on Software Project Management...... 36

v
vi ◾ Contents

Suggested Readings on Software Project Management................. 41

Suggested Web Sites....................................................................... 44
2 Wastage: Lost Time and Money Due to
Poor Software Quality........................................................... 47
Introduction.................................................................................... 47
Analyzing the Work Patterns of Software Engineers and
Programmers......................................................................... 48
Reuse of Certified Materials for Software Projects........................ 55
Achieving Excellence in Software Quality Control........................ 56
Excellent Quality Control........................................................... 56
Average Quality Control............................................................. 57
Poor Quality Control.................................................................. 58
Summary and Conclusions............................................................. 64
3 Root Causes of Poor Software Quality................................... 67
Introduction.................................................................................... 67
Software Quality Education Curricula........................................... 71
References and Readings in Software Quality Control................. 79
4 Defenses against Breach of Contract Litigation..................... 85
Introduction.................................................................................... 85
Problem 1: Estimating Errors and Estimate Rejection................... 86
Problem 2: Missing Defensible Objective Benchmarks................. 87
Problem 3: Rapidly Changing Requirements................................. 88
Problem 4: Poor Quality Control................................................... 89
Problem 5: Poor Software Milestone Tracking.............................. 91
Problem 6: Flawed Outsource Agreements that
Omit Key Topics.................................................................... 96
Summary and Observations Based on Breach of
Contract Litigation................................................................. 97
Suggested Readings........................................................................ 98
Web Sites...................................................................................... 101
Suggested Web Sites..................................................................... 101
5 The Mess of Software Metrics.............................................. 105
Introduction.................................................................................. 105
Defining Software Productivity.................................................... 115
Defining Software Quality............................................................ 116
Patterns of Successful Software Measurements and Metrics....... 121
Successful Software Measurement and Metric Patterns.............. 121
Function Points for Normalizing Productivity Data................ 122
Function Points for Normalizing Software Quality................. 122
Defect Potentials Based on all Defect Types........................... 123
 Contents ◾ vii

Defect Removal Efficiency (DRE) Based on All

Defect Types.................................................................... 123
Defect Removal Efficiency Including Inspections and
Static Analysis.................................................................. 124
Defect Removal Efficiency Based on 90 Days after Release... 124
Activity-­Based Benchmarks for Development......................... 125
Activity-­Based Benchmarks for Maintenance.......................... 134
Cost of Quality (COQ) for Quality Economics........................ 134
Total Cost of Ownership (TCO) for
Software Economic Understanding................................. 141
Needs for Future Metrics.............................................................. 143
Summary and Conclusions........................................................... 145
Appendix A: Problems with Cost per Defect Metrics.................. 148
Why Cost per Defect Penalizes Quality................................... 149
Case A: Poor Quality................................................................ 149
Case B: Good Quality............................................................... 149
Case C: Zero Defects................................................................ 152
Using Function Point Metrics for Defect Removal
Economics........................................................................ 156
The Value of Quality for Large Applications of
10,000 Function Points.................................................... 157
Appendix B: Side-­by-­Side Comparisons of
79 Languages using LOC and Function Points................... 157
References and Readings............................................................. 168
Books and monographs by Capers Jones....................... 168
Monographs by Capers Jones 2012–2020 available from
Namcook Analytics LLC...................................................... 169
Books by Other Authors.............................................................. 169
Software Benchmark Providers (listed in alphabetic order)....... 173
6 Variations in Software Costs and Quality by
Application Size������������������������������������������������������������������ 175
Introduction.................................................................................. 175
Summary and Conclusions........................................................... 176
7 Advancing Software from a Craft to a Profession��������������� 185
Introduction.................................................................................. 185
What Are the Indicators of a Profession?.................................... 187
Why Software Engineering in Not Yet a Profession.................... 188
Topic 1: Reduce the Many Software Failures.......................... 189
Topic 2: Reduce Cost and Schedule Overruns........................ 190
Topic 3: Improve Software Quality after Deployment............ 191
Topic 4: Improve Today’s Low Software Development
Productivity and Long Schedules.................................... 192
viii ◾ Contents

Topic 5: Improve Poor Software Security and

Reduce Cyber-­Attacks...................................................... 192
Topic 6: Stop Using Inaccurate and
Invalid Metrics That Distort Reality................................. 193
Topic 7: Adopt Accurate Metrics and
Effective Measurement Practices..................................... 194
Topic 8: Improve Inaccurate and
Optimistic Estimates before Starting Projects................. 195
Topic 9: Eliminate Inaccurate Status Tracking........................ 196
Topic 10: Reduce High Maintenance Costs after
Deployment...................................................................... 196
Topic 11: Reduce or Eliminate Litigation from
Unhappy Clients............................................................... 197
Topic 12: Improve Undergraduate and
Graduate Software Education.......................................... 198
Topic 13: Improve Post-­Graduate and
On-­the-­Job Software Education....................................... 198
Topic 14: Introduce Software Licensing and
Board Certification........................................................... 199
Topic 15: Move from Custom and Manual
Development to Standard Reusable Components........... 200
Topic 16: Develop Effective Methods for Working at
Home Due To Corona Virus............................................ 201
Summary and Conclusions on Software Professionalism....... 201
References and Readings on Software and
Selected Texts on Medical Practice..................................... 202

PART 2 BEST-­CASE PATTERNS OF SOFTWARE

DEVELOPMENT 209
8 Corporate Software Risk Reduction in a
Fortune 500 Company......................................................... 211
Introduction.................................................................................. 211
A National Talent Search.............................................................. 212
Fact Finding and Software Assessments...................................... 213
Software Applications in Use....................................................... 213
The Initial Report to the Chairman.............................................. 216
Corporate Software Risk Factors Found by the
Initial Assessment................................................................ 217
The Corporate Risk Reduction Strategy: Fix Quality First.......... 218
Four-­Year Software Risk Reduction Targets................................. 220
Creating a Software Engineering Laboratory............................... 221
Education.................................................................................. 221
 Contents ◾ ix

Applied Technology................................................................. 221

Advanced Technology.............................................................. 222
Measurements........................................................................... 222
Communications....................................................................... 223
Administration.......................................................................... 224
Results of the Corporate Risk Reduction Program...................... 224
Cost Justifying a Corporate Risk Reduction Program................. 225
Cost Recovery on the Development Side................................ 228
Cost Recovery on the Maintenance Side................................. 229
Asset Value of a Library of Reusable Artifacts......................... 231
Adding Value through Shorter Development Schedules......... 232
Adding Value through Higher Revenues................................. 233
Adding Value from Disaster Avoidance................................... 233
Adding Value from Reduced Litigation Risk............................ 234
Adding Value from Improved Staff and Management Morale....234
Adding Value from Recruiting and Keeping
Top-­Ranked Personnel..................................................... 234
Adding Value from Customer Loyalty...................................... 235
Overall Value from Effective Process Improvements.............. 235
Summary and Conclusions........................................................... 235
Appendix A: Master List of 210 Corporate Software Risks......... 236
References and Readings............................................................. 236
9 Achieving Software Excellence������������������������������������������� 247
Introduction.................................................................................. 247
Software Sizing, Estimating, and Project Tracking Differences.. 248
Software Quality Differences for Best, Average, and Poor
Projects................................................................................ 252
Excellent Quality Control......................................................... 254
Average Quality Control........................................................... 255
Poor Quality Control................................................................ 256
Reuse of Certified Materials for Software Projects...................... 258
Reusable Software Artifacts Circa 2019....................................... 258
Software Methodologies............................................................... 261
Quantifying Software Excellence................................................. 262
The Metaphor of Technical Debt................................................. 265
Stages in Achieving Software Excellence..................................... 267
Stage 1: Quantify Your Current Software Results.................... 268
Stage 2: Begin to Adopt State of the
Art Quality Tools and Methods........................................ 269
Formal Sizing, Estimating, and Tracking............................. 269
Defect Prevention................................................................. 269
Pre-­test Defect Removal....................................................... 270
x ◾ Contents

Test Defect Removal............................................................. 270

Stage 3: Continuous Improvements Forever........................... 271
Going Beyond Stage 3 into Formal Reuse Programs.................. 273
Summary and Conclusions........................................................... 273
References and Readings............................................................. 274
10 Early Sizing and Estimating of Software Projects.......................... 279
Introduction.................................................................................. 279
1950 to 1959............................................................................. 280
1960 to 1969............................................................................. 280
1970 to 1979............................................................................. 280
1980 to 1989............................................................................. 281
1990 to 1999............................................................................. 281
2000 to 2010............................................................................. 282
The State of the Art of Sizing and Estimating
from 2010 to 2020............................................................... 283
Hazards of Older Metrics............................................................. 285
Metrics Used with Function Point Analysis................................. 286
Assignment Scope.................................................................... 288
Cost per Function Point........................................................... 289
Defect Potentials....................................................................... 289
Defect Removal Efficiency (DRE)............................................ 290
Function Points per Month...................................................... 291
Production Rate........................................................................ 291
Requirements Creep................................................................. 291
Work Hours per Function Point............................................... 292
Application Sizing Using Pattern Matching................................. 292
Early Risk Analysis....................................................................... 295
Lifetime Sizing with Software Risk Master™............................... 302
Economic Modeling with Software Risk Master.......................... 302
The Future of Sizing and Estimating Software with
Function Points................................................................... 304
Summary and Conclusions........................................................... 306
References and Readings............................................................. 307
Additional Literature..................................................................... 307
11 Optimizing Software Defect Removal Efficiency (DRE)............... 309
Introduction.................................................................................. 309
Summary and Conclusions........................................................... 312
Introduction.................................................................................. 315
Project Management Tools....................................................... 315
Software Engineering Tools..................................................... 315
Software Maintenance Engineering Tools............................... 315
Software Quality Assurance Tools........................................... 316
 Contents ◾ xi

Software Testing and Static Analysis Tools.............................. 316

Software Documentation Tools................................................ 316
Commercial Tools..................................................................... 316
Performance of Lagging, Average, and Leading Projects............ 319
Average Software Projects........................................................ 320
Leading Software Projects........................................................ 321
Lagging Software Projects........................................................ 321
A Taxonomy of Software Tool Classes......................................... 322
Project Management Tools....................................................... 323
Software Engineering Tools..................................................... 323
Software Maintenance Engineering Tools............................... 324
Software Quality Assurance Tools........................................... 324
Software Testing and Static Analysis Tools.............................. 324
Software Documentation Tools................................................ 325
References and Readings............................................................. 325
12 Tool Usage on Best-­Case, Average, and
Worst-­Case Projects���������������������������������������������������������������������327
Project Management Tools on Lagging and
Leading Projects.................................................................. 328
Software Engineering Tools on Lagging and
Leading Projects.................................................................. 330
Software Maintenance Engineering Tools on Lagging and
Leading Projects.................................................................. 331
Software Quality Assurance Tools on Lagging and
Leading Projects.................................................................. 332
Software Testing Tools on Lagging and Leading Projects........... 335
Software Documentation Tools on Lagging and
Leading Projects.................................................................. 337
Overall Tool Differences between Laggards and Leaders........... 337
Summary and Conclusions........................................................... 339
References and Readings............................................................. 340
13 Geriatric Care for Aging Software������������������������������������������������343
Introduction.................................................................................. 343
What Is Software Maintenance?................................................... 345
Geriatric Problems of Aging Software..................................... 348
Metrics Problems with Small Maintenance Projects.................... 351
Metrics Problems with ERP Maintenance................................ 352
Best and Worst Practices in Software Maintenance..................... 352
Methodologies That Are Maintenance-­Strong and
Maintenance-­Weak........................................................... 359
Customer Support: A Major Maintenance Weakness............... 362
Software Entropy and Total Cost of Ownership.......................... 362
xii ◾ Contents

Summary and Conclusions........................................................... 364

References and Books by Capers Jones That
Discuss Software Maintenance........................................... 365
Books by Additional Authors....................................................... 365
Readings on Software Maintenance............................................. 367
14 Function Points as a Universal Metric.......................................... 369
Introduction.................................................................................. 369
The Strengths of Function Point Metrics................................. 371
The Weaknesses of Function Point Metrics............................. 371
A New Method for High-­Speed Function Point Analysis............ 372
A Short Summary of Pattern Matching........................................ 373
Increasing Executive Awareness of Function Points for
Economic Studies................................................................ 374
Topic 1: Sizing Application Growth during
Development and After Release......................................... 375
Topic 2: Predicting Application Size in Multiple Metrics............ 375
Topic 3: Sizing All Known Types of Software Application......... 377
Topic 4: Function Points for Early Analysis of
Software Risks..................................................................... 379
Topic 5: Function Points for Activity-­Based Sizing and
Cost Estimating................................................................... 381
Topic 6: Function Points and Methodology Analysis.................. 384
Topic 7: Function Points for Evaluating the
Capability Maturity Model (CMMI®)................................... 384
Topic 8: Function Points for Software Quality Analysis.............. 390
Topic 9: Function Points and Software Maintenance,
Enhancements, and Total Cost of Ownership (TCO)......... 394
Topic 10: Function Points and Forensic Analysis of
Canceled Projects................................................................ 399
Topic 11: Portfolio Analysis with Function Point Metrics........... 402
Topic 12: Industry Studies Using Function Point Metrics........... 402
Topic 13: Global Studies Using Function Point Analysis............ 410
Topic 14: Function Points versus Lines of Code (LOC) for
Software Economic Analysis............................................... 410
Topic 15: Function Points and Software Usage and
Consumption....................................................................... 424
Patterns of Tools Noted on Successful Software Projects........... 427
Patterns of Tools Noted on Unsuccessful Projects...................... 428
Topic 16: Function Points and Software Outsource Contracts.... 429
Suggested Format for Monthly Status Reports for
Software Projects................................................................. 433
 Contents ◾ xiii

Topic 17: Function Points and Venture Funding of

Software Startups................................................................ 437
Topic 18: Function Points for Analysis of Software
Occupation Groups............................................................. 439
Topic 19: Data Used by Fortune 500 C-­Level Executives............ 441
Topic 20: Combining Function Points with Other Metrics.......... 447
Function Points and Defect Removal Efficiency (DRE)............... 447
Function Points and Natural Metrics such as
“Document Pages”............................................................... 452
Function Points and Goal Question Metrics (GQM)................... 456
Function Points and Earned Value Analysis (EVA)...................... 457
Function Points, Story Points, and Velocity on
Agile Projects...................................................................... 458
Function Points and Return on Investment (ROI)....................... 458
Case 1: Software Improves Operational Performance............ 459
Case 2: Software Generates Direct and
Indirect Revenues Streams............................................... 460
Summary and Conclusions........................................................... 462
References and Readings............................................................. 463
Additional Literature..................................................................... 464

Index�������������������������������������������������������������������������������������������467
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Pharaoh would not have sent for, but that either upon his own
knowledge he knew that they professed the ability of the
interpretation of dreams, and (perhaps) as the sequel shewed,
greater matters; or else upon common repute, or relation of others,
and that must needs arise from their own profession of the
knowledge of such abstruse matters: and so of necessity must have
pretended greater matters, than when they came to tryal they were
able to perform, and so must needs be Impostors. And the Woman at
Endor (falsely called a Witch, or a Woman that had a familiar Spirit,
when in the Hebrew she is only called the Mistress of the Bottle, as
we shall manifest hereafter) must needs be a Deceiver and Impostor,
because she pretended to bring up whomsoever Saul desired, which
was a thing absolutely not in her power, as I shall undeniably prove
afterwards. And notwithstanding the stories of Eusebius, and the
strong endeavours of Doctor Hamond to make it good, that Simon
Magus was a person that had peculiar and corporeal converse with
the Devil, and by that league and converse could perform strange and
wonderful things; yet was he but a notorious Impostor, as appeareth
by two reasons. 1. The Text saith, that he gave out that himself was
some great one, that is, that he had great skill, and was able to
perform wonderful things. This sheweth his presumption and
pretence, the certain badge of a Deceiver and Cheater. 2. But could
do little, except some petty jugling Tricks of Leger-de-main,
confederacy, and the like; because he wondred, or was amazed,
beholding the Miracles and signs which were done, and those were,
that unclean Spirits, crying with loud voice, came out of many that
were possessed with them: And many taken with palsies, and that
were lame, were healed. Now if he had been any great Magician, or
could have performed any great things, he could not have so much
wondred at those things that Philip wrought: or if he could have
flown in the air, as Eusebius (or those that have foisted such
incredible lyes into his Writings) pretendeth, then he need not have
been so amazed at the miracles and signs that the Apostles wrought,
nor to have offered to have bought the gift of bestowing the Holy
Ghost, but only because he was a notorious Dissembler and
Impostor. And if he had been in league with the Devil, surely he
might have cast forth Devils by the power of Beelzebub the Prince of
Devils: all which do plainly conclude him to be an absolute Cheater
and Impostor. And the story of Bel and the Dragon (though but an
Apocryphal piece, yet very ancient, and of sufficient credit as to
matter of fact) doth evidently demonstrate, that these sort of people
were abominable Cheaters and Impostors, and were not endowed
with any supernatural power, nor had assistance of any visible
Demon, but only the Devil of deceit and cousenage in their own
breasts, and so were, as Cardan saith, Carnales Dæmones ipsis
Dæmonibus callidiores.
5. And though by the Laws of our own Instit. p. 3. p. 45.
Nation these kind of people were to be
severely punished, as appeareth by the Statute 1 Jac. cap. 12. yet had
they respect in that Act, not only to the punishment in respect of
what these persons could or did do, but also in regard of their being
Impostors and Deceivers of the people; for so the Lord Chief Justice
Sir Edward Cook, the best Expositor of Law that hath written in our
Language, doth expound it in these words. The mischiefs before this
part of this Act were: “That divers Impostors, men and women,
would take upon them to tell or do these fine things here specified,
in great deceit of the people, and cheating and cousening them of
their money or other goods: therefore was this part of the Act made,
wherein these words [take upon him or them] are very remarkable.
For if they take upon them, &c. though in truth they do it not, yet
are they in danger of this first branch.”
6. And whereas in the objection Mr. Glanvil mentioneth converse
with Devils, if he mean mental, internal, and spiritual converse, such
as Murtherers, Adulterers, Thieves, Robbers, and all wicked persons
have with Satan, we grant it; for so had the Jews and the High Priests
in conspiring and acting to put our blessed Saviour to death: it was
their hour, and the power of darkness. But if he mean a visible and
corporeal converse, then we plainly affirm that there is not, nor can
be any such, whereby any such strange things (as Witchmongers
fondly and falsely believe) can be performed or effected. Therefore by
way of conclusion in this particular, we grant that there are many
sorts of such kind of Witches, as for gain and vain-glory do take upon
them to declare hidden and occult things, to divine of things that are
to come, and to do many wonderful matters, but that they are but
Cheaters, Deceivers, and Couseners.
2. And as there are a numerous crew of active Witches, whose
existence we freely acknowledge; so there are another sort, that are
under a passive delusion, and know not, or at least do not observe or
understand, that they are deluded or imposed upon. These are those
that confidently believe that they see, do, and suffer many strange,
odd, and wonderful things, which have indeed no existence at all in
them, but only in their depraved fancies, and are meerly
melancholiæ figmenta. And yet the confessions of these, though
absurd, idle, foolish, false, and impossible, are without all ground
and reason by the common Witchmongers taken to be truths, and
falsely ascribed unto Demons, and that they are sufficient grounds to
proceed upon to condemn the Confessors to death, when all is but
passive delusion, intrinsecally wrought in the depraved imaginative
faculty by these three ways or means.
1. One of the Causes that produceth this depraved and passive
delusion, is evil education; they being bred up in ignorance, either of
God, the Scriptures, or the true grounds of Christian Religion, nay
not being taught the common Rules of Morality, or of other humane
Literature; but only imbibing and sucking in, with their mothers and
nurses milk, the common gross and erroneous opinions that the
blockish vulgar people do hold, who are all generally inchanted and
bewitched with the belief of the strange things related of Devils,
Apparitions, Fayries, Hobgoblins, Ghosts, Spirits, and the like: so
that thereby a most deep impression of the verity of the most gross
and impossible things is instamped in their fancies, hardly ever after
in their whole life time to be obliterated or washt out: so prevalent a
thing is Custom and Institution from young years, though the things
thus received, and pertinaciously believed, and adhered unto, are
most abominable falsities and impossibilities, having no other
existence but in the brains and phantasies of old, ignorant, and
doting persons, and are meerly muliercularum & nutricum
terriculamenta & figmenta, and therefore did Seneca say:
Gravissimum est consuetudinis imperium. And that this is one main
cause of this delusion, is manifest from all the best Historians, that
where the light of the Gospel hath least appeared, and where there is
the greatest brutish ignorance and heathenish Barbarism, there the
greatest store of these deluded Witches or Melancholists are to be
found, as in the North of Scotland, Norway, Lapland, and the like,
as may be seen at large in Saxo Grammaticus, Olaus Magnus,
Hector Boetius, and the like.
 2. But when an atrabilarious Schenck. observ.
Temperament, or a melancholick medic. lib. 1. pag.
Complexion and Constitution doth happen 129.
to those people bred in such ignorance, and that have suckt in all the
fond opinions that Custom and Tradition could teach them, then
what thing can be imagined that is strange, wonderful, or incredible,
but these people do pertinaciously believe it, and as confidently
relate it to others? nay even things that are absolutely impossible, as
that they are really changed into Wolves, Hares, Dogs, Cats,
Squirrels, and the like; and that they flye in the Air, are present at
great Feasts and Meetings, and do strange and incredible things,
when all these are but the meer effects of the imaginative function
depraved by the fumes of the melancholick humor, as we might shew
from the Writings of the most grave and learned Physicians; but we
shall content our selves with some few select ones. 1. That distemper
which Physicians call Lycanthropia, is according to the judgment of
Aetius and Paulus, but a certain species of Melancholy, and yet they
really think and believe themselves to be Wolves, and imitate their
actions: of which Johannes Fincelius in his second Book de Mirac.
giveth us a relation to this purpose. “That at Padua in the year 1541.
a certain Husband-man did seem to himself a Wolf, and did leap
upon many in the fields, and did kill them. And that at last he was
taken not without much difficulty, and did confidently affirm that he
was a true Wolf, only that the difference was in the skin turned in
with the hairs. And therefore that certain, having put off all
humanity, and being truly truculent and voracious, did smite and cut
off his legs and arms, thereby to try the truth of the matter; but the
innocency of the man being known, they commit him to the
Chirurgions to be cured, but that he dyed not many days after.”
Which instance is sufficient to overthrow the vain opinion of those
men that believe that a man or woman may be really transformed or
transubstantiated into a Wolf, Dog, Cat, Squirrel, or the like, without
the operation of an omnipotent power, as in Lots Wife becoming a
Pillar of Salt; though St. Augustine was so weak as to seem to believe
the reality of these transformations: of which we shall have occasion
to speak more largely hereafter.
2. Another story we shall give from the Observat. medic.
Authority of that learned Physician lib. 1. cap. 18. pag.
Nicolaus Tulpius of Amsterdam to this 38.
effect. A certain famous Painter was for a long time infected with
black Choler, and did falsely imagine that all the bones of his body
were as soft and flexible, that they might be drawn and bended like
soft wax. Which opinion being deeply imprinted in his mind, he kept
himself in bed the whole Winter, fearing that if he should rise, they
would not bear his weight, but would shrink together by reason of
their softness. That Tulpius did not contradict him in that fancy, but
said that it was a distemper that Physicians were not ignorant of, but
had been long before noted by Fernelius, that the bones like wax
might be softned and indurated, and that it might be easily cured, if
he would be obedient: and that within three days he would make the
bones firm and stable, and that within six days he would restore him
to the power of walking. By which promises it was hard to declare,
how much hope of recovering health it had raised up in him, and
how obedient it made him. So that with Medicines proper to purge
the atrabilarious humour within the time appointed, he was at the
three days end suffered to stand upon his feet, and upon the sixth
day had leave given to walk abroad: and so found himself perfectly
sound afterwards; but did not perceive the deceit in his phantasie,
that had made him lye a whole Winter in bed, though he was no
stupid, but an ingenious person in his Art, and scarce second to any.
3. Thomas Vt supr. Histor. 85. Cent. 1. Hist. 79.
Bartholinus the pag. 125. pag. 117.
famous Anatomist, and Physician to Frederick the Third King of
Denmark, tells us these things: “That it is the property of melancholy
persons to fear things not to be feared, and to feign things quæ nec
picta usquam sunt, nec scripta. A Plebeian (he saith) with them
abounding with melancholy blood did imagine that his Nose was
grown to that greatness, that he durst not go abroad, for fear it
should be hurt or justled upon by those he met. And that a famous
Poet at Amsterdam did believe that his Buttocks were of glass, and
feared their breaking, if he should sit down. Another Old man of
prime Dignity did suspect that he had swallowed a nail, which being
lost, he could no where find, and thought himself much tortured by
its being fixed in him. But was restored to his health, by having a
Vomit given, and the Physician conveying a nail into the matter that
he cast up. And that a certain man in England would not make
water, for fear that all the blood in his body should have passed forth
by that passage, and therefore straitly tyed the yard with a thred for
some days, which swelling he was not far from death, but that his
Brother by force untyed it.” The Books of Physicians are very full
with such relations, and we in our Practice have met with divers as
strange as these, and cured them. Also he tells us this: “A certain
Student of a melancholick Constitution, distracted with grief for the
death of a Sister, and wearied with lucubrations, did complain to
(Bartholinus) of the Devil haunting of him: and did affirm that he
felt the evil Spirit enter by his fundament with wind, and so did creep
up his body until it possessed the head, lest he might attend his
Prayers and Meditations with his accustomed devotion, and that it
did descend and go forth the same way, when he bent himself to
Prayers, and reading of Sacred Books. Before these things he used to
be filled with unheard of joy from his assiduous Prayers and
watching, that also he had heard a celestial kind of Musick, and
therefore despising all mortal things, he had distributed all things to
the poor; but that now piety waxing cold by too much appetite after
meat, and his brain troubled with that wind, that he had heard a
voice of one in his brain upbraiding him with Blasphemy, and that he
felt hands beating, and a stink passing before his nose. By all which
Bartholinus guessed, that it was Hypochondriacal Melancholy, and
by good Counsel, proper Physick, merry Company, and rightly
ordering of him, he was perfectly cured.”
4. To these we will only add this that is Histor. medic.
related by Marcellus Donatus, Physician to mirab. l. 2. c. 1. p.
the Duke of Mantua and Montferrat, to this 33.
purpose. “That he knew a Noble Countess of their City, that did most
earnestly affirm, that she was made sick by the Witchery and
Incantation of a certain ill-minded Woman; which was apprehended
by a learned Physician to be, notwithstanding her fancy, nothing else
but Hypochondriacal Melancholy, which he cured by giving her
proper Medicaments to purge that humour, and ordering her
Waiting-maid to put into the matter she voided Nails, Feathers, and
Needles; which when with a glad countenance she had shewed to her
Mistress, she presently cryed out that she had not been deceived,
when she had referred the cause of her disease to Witchcraft, and
afterwards did daily recover more and more.”
3. And as ignorance and irreligion Relat. of Lancash.
meeting with a melancholick Constitution, Witches.
doth frame many persons to strange fancies both of fear and
credulity: so when to these is added the teachings of those that are
themselves under a most strong passive delusion, then of all others
these become most strongly confident that they can perform
admirable things. As when a person hath by education suckt in all
the grossest fables and lyes of the power of Witches and familiar
Devils, and therein becometh extremely confident, heightned with
the fumes of black Choler, and so thinks, meditates, and dreameth of
Devils, Spirits, and all the strange stories that have been related of
them, and becometh maliciously stirred up against some Neighbour
or other: And so in that malicious and revengeful mind seeketh unto,
and inquireth for some famed and notorious Witch, of whom they
believe they may learn such craft and cunning, that thereby they may
be able to kill or destroy the persons or goods of those that they
suppose have done them injuries. Then meeting with some that are
strongly deluded, and confidently perswaded, that they have the
company and assistance of a familiar Spirit, by whose help they
believe they can do (almost) any thing, especially in destroying men
or cattel, they are presently instructed what vain and abominable
Ceremonies, Observances, Unguents, Charms, making of Pictures,
and a thousand such fond, odd fopperies they are to use, by which
they believe they can do strange Feats. And from this do proceed
their bold and confident confessions of lyes and impossibilities, that
notwithstanding have abused so many to take them for certain
truths: so that according to the Proverb, Popery and Witchcraft go
by Tradition: and we shall find none of these deluded Witches (if
they must be so called) but they have been taught by others, that
thought themselves to be such also. And this is a truth, if we may
trust the confession of Alizon Denice at the Bar at Lancaster, who
saith thus: “That about two years agone her Grandmother called
Elizabeth Sotheres, alias Dembdike, did (sundry times in going or
walking together, as they went begging) perswade and advise this
Examinate to let a Devil or a Familiar appear to her, and that she this
Examinate would let him suck at some part of her, and she might
have and do what she would.”
But besides these two sorts of Witches, whose Existence we deny
not, there is an acceptation of the word Witch in another sense, the
Existence of which I absolutely deny, and that is this according to
Mr. Perkins. “A Witch is a Magician, who either by open or secret
League wittingly and willingly consenteth to use the aid and
assistance of the Devil in the working of Wonders.”
But the full Description and Notion that the common
Witchmongers give a Witch is this. “That a Witch is such a person to
whom the Devil doth appear in some visible shape, with whom the
Witch maketh a League or Covenant, sometimes by Bond signed with
the Witches blood, and that thereby he doth after suck upon some
part of their bodies, and that they have carnal Copulation together,
and that by virtue of that League the Witch can be changed into an
Hare, Dog, Cat, Wolf, or such like Creatures; that they can flye in the
air, raise storms and tempests, kill men or cattel, and such like
wonders.” This notion of a Witch may be gathered from the Writings
of these persons, Delrio the Jesuit, Bodinus, Jacobus Springerus,
Johannes Niderus, Bartholomeus Spineus, Paulus Grillandus,
Lambertus Danæus, Hemmingius, Erastus, Sennertus, and many
others. As also from the Writings of our own Country-men, Mr.
Perkins, Mr. Bernard of Balcombe, the Author of the Book called
Demonology, Mr. Gaule, Mr. Giffard, and divers others, who have
from one to another lickt up the Vomit of the first Broacher of this
vain and false opinion, and without due consideration have laboured
to obtrude it upon others. Yet was it in a manner rejected by the most
of the Learned, who had duly weighed the matter, and read the
strong and convincing arguments of Wierus, Tandlerus, Nymannus,
Biermannus, Gutierrius, Mr. Scot, and the like, until of late years Dr.
Casaubon and Mr. Glanvil have taken up Weapons to defend these
false, absurd, impossible, impious, and bloody opinions withal,
against whose arguments we now principally direct our Pen, and
after the answering of their groundless and unjust scandals, we shall
labour to overthrow their chief Bulwarks and Fortifications.
 CHAP. III.

The denying of such a Witch as is last described in the foregoing

Chapter, doth not infer the denying of Angels or Spirits.
Apparitions no warrantable ground for a Christian to believe
the Existence of Angels or Devils by, but the Word of God.

Having declared in Preface. Of Credulity and

what sense and Incredulity, pag. 7.
acceptation we allow of Witches, and in what notion we deny them,
lest we be misunderstood we shall add thus much: That we do not (as
the Schools speak) deny the existence of Witches absolutè &
simpliciter, sed secundùm quid, and that they do not exist tali modo,
that is, they do not make a visible Contract with the Devil, he doth
not suck upon their bodies, they have not carnal Copulation with
him, and the like recited before, and in these respects, and not
otherwise, did Wierus, Gutierrius and Mr. Scot deny Witches, that is,
that neither they nor their supposed Familiars could perform such
things as are ascribed unto them. And that Dr. Casaubon and Mr.
Glanvil should charge those that hold this opinion with Atheism or
Sadducism, is to me very strange, having no ground, connexion, or
rational consequence so to do: yet doth Dr. Casaubon affirm it in
these words: “Now one prime foundation (saith he) of Atheism, as by
many ancient and late is observed, being the not believing the
existence of spiritual Essences, whether good or bad, separate, or
united, subordinate to God, as to the supreme and original Cause of
all; and by consequent the denying of supernatural operations: I
have, I confess, applied my self, by my examples, which in this case
do more than any reasoning, and (the Authority of the holy
Scriptures laid aside) are almost the only convincing proof.” And Mr.
Glanvil is so confident (I might justly say impudent) that he styled
his Book, A Blow at modern Sadducism, which, I confess, is so weak
a blow, and so blindly levell’d, and so improperly directed, that I am
sure it will kill or hurt no body: and tells us this boldly and roundly.
“And those that dare not bluntly say, There is no God, content
themselves, (for a fair 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 the whole design of his Book is to
prove those men to be guilty of Sadducism, that deny the existence of
Witches understood in his sense, and this we oppose, and the state of
the question we lye down thus.
That the denying the existence of Angels or Spirits; or the
Resurrection, doth not infer the denying of the Being of God; nor the
denying of the existence of Witches (in the sense before laid down)
infer the denying of Angels or Spirits; and that they do unjustly
charge the Authors of this opinion with Sadducism, we shall prove
with irrefragable Arguments.
1. There can be no right deduction made, Argum. 1.
nor no right consequence drawn, where
there is no dependency in causality, nor no connexion of
dependency. For as in the Relative and Correlative, the denying of
the one necessarily destroys the other, yet fundamentum Relationis
non destruitur; so a father without a child, as a father, doth neither
exist nor is known, and yet the foundation of those two terms, of
Paternity and Childship, which is Man, doth remain. So he that
denieth Creation, doth destroy the Relative, which is Creator; yet the
foundation, which is God, doth remain: and the denying of the
Creation, doth not infer the necessary conclusion of denying the
Being of a God, because there might be a God, though there were no
Creation, because God is supposed to be, both in respect of causality
and duration, before Creation. So what relation can Mr. Glanvil feign
betwixt the Being of God and the Being of Angels or Spirits? For they
both belong to the Predicament of Substance, and not that of
Relation; and there is less relation betwixt the Being of a Witch and
the Being of Spirits: so that the denying of the one doth not infer the
denying of the other. And though there were relation (which Mr.
Glanvil cannot shew) the foundation of that Relation (which is so
necessary, that Relatives cannot subsist without it) might remain,
though the Relatives were taken away: and therefore the denying of
the existence of Angels or Spirits, doth not infer the denying of the
Being of God; and therefore the Authors of this opinion are
wrongfully and falsely charged with Atheism: and the denying of the
existence of a Witch (in the sense specified) doth not infer the
denying of the Being of Spirits; and therefore Scot, Osburne, and the
like, are falsely and wrongfully charged with Sadducism.
2. Though it be a Mat. 22. 23. Act. 23. Argum. 2.
true Maxime, that 8.
de posse ad esse non valet argumentum; yet on the contrary, the
possibility of that can never be rationally denied, that hath once been
in esse. But it is apparent, that the Sadducees denied the
Resurrection, and that there were either Angels or Spirits, that is,
they denied that Angels or Spirits, whether good or bad, did
separately exist, and that they were nothing but the good or bad
motions in mens minds: yet these men were no Atheists; for though
they denied the Resurrection, and held that there were no Angels or
Spirits, yet they held and believed there was a God, and did allow of,
and believed the five Books of Moses, else would not our Saviour
have used an argument, whose only strength was drawn from a
sentence in the third Chapter of Exodus, the sixth verse. So that even
the denying of the Existence of Angels and Spirits, doth not infer the
denying of a God; much less doth the denying the Existence of a
Witch, infer the denial of the Being of Angels and Spirits; and
therefore the charge of Atheism and Sadducism is false, injurious,
and scandalous.
3. Those things that in their Beings have Argum. 3.
no dependence one upon another, the
denying of the one doth not takeaway or deny the being of the other;
but where the being doth meerly exist in dependency upon another
superior Cause, there take away or deny the being of the first Cause,
and thereby you take away and deny the being of all the rest that
depends upon it. So he that denies the Being of a God, doth
necessarily deny the Being of Angels or Spirits; but not on the
contrary. For he that denieth the Existence of Angels and Spirits,
doth not therefore necessarily take away or deny the Being of a God,
because the Being of a God is independent of either Angel or Spirit,
and doth exist solely by it self. And therefore if Wierus or Scot had
denied the Existence of Angels and Spirits (which they did not) yet it
would not have inferred that they were Atheists; and therefore are
falsely accused by Dr. Casaubon and Mr. Glanvil. And though they
should have denied the Existence of Witches (which they did not
simpliciter, sed tali modo) yet it would not have inferred, that they
were guilty of Sadducism, because Spirits or Demons have their
Existence without any dependence of the being of Witches; and
therefore it is but a poor fallacia consequentiæ to say, he that denies
a Witch, denies a Demon or Spirit.
4. The denying of the Existence of Spirits, Argum. 4.
doth not infer the denying of the Being of a
God, because in the priority of duration God was when Spirits were
not, for they are not immortal à parte anté. So likewise the denying
of the Existence of Witches, doth not infer the denial of the Being of
Spirits, for in the priority of duration Spirits were existent before
Witches; for Adam and Eve could not be ignorant that there were
Spirits, both good and bad, and yet then there were no Witches. So
that a Spirit having, in respect of duration, a Being before that a
Witch can have any; the denying the Existence of the latter, doth not
infer the denying of the Being of the former, but is meerly
inconsequent, agreeable to no Rules of Logick, except that of Logger-
head Colledge.
5. Many properties or proper adjuncts Argum. 5.
may be ascribed unto a substance, the
denying of which adjuncts, doth not infer the denying of the being of
the substance. So that to deny that a Horse hath fins like a fish, or
wings like a bird, doth not infer the denying of the being of a Horse.
Therefore it is injurious and scandalous in Dr. Casaubon and Mr.
Glanvil, to charge Dr. Wierus and Mr. Scot with Atheism and
Sadducism, when indeed (as we shall prove hereafter) their own
Tenents tend to blasphemy, impiety, vanity, and uncharitableness.
Another thing that we oppose is, that Apparitions are no
warrantable ground for a Christian to believe the Existence of Angels
and Spirits by, but the Word of God, which these cogent reasons do
sufficiently prove.
 1. For to say that the Apparitions of Argum. 1.
Spirits, good or bad, do prove their
Existence, is but petitio principii, a begging of the question, that first
is in doubt, and ought to be proved. For how come we to be assured,
that the Apparitions that are made, and really by unquestionable
Witnesses attested for truth (not to speak of melancholy Fancies, and
Fables, Knacks of Knavery and Imposture, and other ignorant and
gross mistakes, which are often believed to be Apparitions, when
they are no such matter) that they are made by good or bad Spirits?
for that is the thing in doubt, and so is but a circular way of arguing
by way of begging the question, or proving ignotum per ignotius; for
Apparitions do not prove the Being of Spirits, except it be first
proved, that those Apparitions be made or caused by Spirits.
2. There are many Apparitions that are Argum. 2.
produced by natural and artificial Causes,
and need not be referred to supernatural ones, as are all those Idola,
Images, or Species that we see in Glasses, which cannot be denied to
be Apparitions, and yet arise from natural Causes. So the Apparition
of Comets, new Stars, and many other sort of strange Meteors, as
sometimes three Suns, the Rain-bow, Halones, and the like, that
have natural Causes to produce them, and are no proof of the Being
of Spirits. Nay as the best and most credible Historians have left
upon Record, and hath been known to be a certain verity in divers
parts of these three Kingdoms, within the space of these forty years,
strange and various Sights have been seen in the Air, both of Men,
and Horses, and Armies fighting one with another; and yet were
these no proof of the Existence of Spirits, because they may (and
doubtlesly do) proceed from other causes, and not from the
operation or efficiency of Angels or Spirits, either good or bad.
3. It is not Jo. Drusii Præterit. Argum. 3.
certainly known l. 7. p. 289.
what diversity of De Nymph. lib. pag. De Subtil. l. 19. p.
Creatures there 389. 1202, 1203.
may be that are mediæ naturæ betwixt The invisible World,
Angels and Men, that may sometimes sect. 6. pag. 303.
appear, and then vanish: so that if it be granted, that there be
Apparitions really and truly, yet it will not necessarily follow, that
these are caused by good or bad Angels, because they may be effected
by Creatures of another and middle Nature; and so Apparitions no
certain ground for the believing of the Existence of Angels or Spirits.
For the most learned Drusius gives us this account from one of the
Commentators upon the Book Aboth. “Debet homo intelligere ac
scire à terra usq; ad firmamentum, quod Rakia, id est, Expansum
appellant, omnia plena esse turmis & præfectis, & infrà plurimas
esse creaturas lædentes & accusantes, omnésq; stare ac volare in
aëre, neq; à terra usq; ad firmamentum locum esse vacuum: sed
omnia plena esse præpositis, quorum alii ad pacem, alii ad bellum,
alii ad bonum, alii ad malum; ad vitam & ad mortem incitant. Ob id
compositum fuit canticum occursuum, quod incipit, Sedet in occulto
Supremus.” And if this be a truth, here are orders and numbers
enough of several sorts to make Apparitions, and yet be neither the
good or bad Angels. And if there may any credit be given to the
relation that Cardan gives of his Father Facius Cardanus, which he
had from his own mouth, and also had left it in writing; then “there
are mortal Demons, that are born and do die as men do, that can
appear and disappear, and are of such most tenuious bodies, that
they can afford us neither help nor, hurt, excepting terrors, and
spectres, and knowledge”. And if there may be credit given to
Plutarch (so highly magnified by Dr. Casaubon) the God Pan of the
Heathens must have been one of these mortal Demons, because he
tells us upon the credit of Epotherses (a Tale of hear-say) “That
Thamus was by a voice thrice calling upon him, commanded that
when he came to Palodes, he should tell them, that the great God
Pan was dead”. And that there are such mortal Demons, is strongly
asserted by Paracelsus, and by him called Nymphæ, Sylphi, Pygmæi,
and Salamandræ, and that they are not of Adams Generation, and
that they have wonderful power and skill. And to this opinion do the
Schools both of the ancient and later Academicks wholly incline, and
seems to be favoured both by Dr. Moor and Mr. Glanvil himself; and
if there be any such matters, doubtless from thence did arise all the
strange stories and gests that former Generations have told and
believed concerning the Apparition of these kind of Creatures, which
the common people call Fayries: of which the Reverend and Learned
person Bishop Hall giveth us this touch: “The times are not past the
ken of our memory, since the frequent (and in some part true)
reports of those familiar Devils, Fayries, and Goblins, wherewith
many places were commonly haunted; the rarity whereof in these
latter times, is sufficient to descry the difference betwixt the state of
ignorant Superstition, and the clear light of the Gospel.” And
whosoever shall seriously read and consider that little Piece that was
printed some few years since, though written long ago, and by some
(that pretend to no small share of Learning) cryed up exceedingly for
a most convincing Relation, to prove the Existence of Spirits, called,
The Devil of Mascon, may easily gather, that if the thing were truly
related, as to the matter of fact, that it must needs be some Creature
of a middle Nature, and no evil Spirit, both because it was such a
sportful and mannerly Creature, that it would leave them, and not
disturb them at their devotions; as also (as far as I remember, for I
have not the Book by me) because it denied that it was a Devil, and
professed that it hoped to be saved by Christ.
4. That the Joh. 15. 15. Argum. 4.
Scriptures contain 2 Tim. 3. 15, 16, 17. Act. 20. 27.
in them all things 2 Cor. 2. 11. Eph. 6. 11, 12, 13.
necessary to Luk. 16. 29, 30, 31. 2 Pet. 1. 19.
Salvation, is so Isa. 8. 19, 20. Sup. Gen. ad lit. l. 2.
clear a truth, that
none but those that are wilfully blind can deny it; for Christ taught
his Disciples all things that he had learned of the Father, and the
Father sending him to be the Saviour of the World, and to preach the
Gospel of eternal Salvation, was not defective in declaring all things
that were necessary to accomplish the work and end, for which he
was sent forth of the Father. And the glorious Apostle St. Paul tells
the Disciples and Brethren, That he had not shunned to declare unto
them all the counsel of God, which must of necessity be abundantly
sufficient for their Salvations. And he telleth Timothy, That he had
known the Scriptures from a child, which were able to make him
wise unto salvation. All Scripture is given by inspiration of God,
and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness: That the man of God may be perfect,
throughly furnished unto all good works. Nay the Woman of
Samaria had so much knowledge and faith, that she believed that
when the Messias was come, he would tell them all things. Now to
the obtaining of Salvation, there is nothing more necessary than to
know what enemies men have to fight against in their Christian
Warfare, which the Apostle tells in these words: For we wrestle not
against flesh and blood, but against principalities, against powers,
against the rulers of the darkness of this world, against Spiritual
wickedness in high places: Wherefore they are to take unto them the
whole armor of God, πανοπλίαν τοῦ Θεοῦ, that they may be able to
stand against the wiles of the Devil, μεθοδείας τοῦ διαβόλου: and
that made the Apostle say in another place, We are not ignorant of
his devices or crafts, νοήματα. Now the Scriptures being able to
make us wise to Salvation, it hath sufficiently declared the natures,
powers, knowledge, and offices of both the good and bad Angels, and
is a sure word of Prophecy, unto which it is good to take heed, and
not unto old wives fables of Apparitions and Goblins, such as Mr.
Glanvil would perswade us that they are tydings of another World,
when we are taught by unerring testimony of Truth, That those that
have Moses and the Prophets, and do not hear them, neither will
they be perswaded, though one rose from the dead. And therefore
we must be bold to tell Mr. Glanvil, that the Sacred Scriptures do
with infallible certitude teach us, that both good and bad Spirits have
most certainly an Existence, and therefore we need none of his
feigned nor forged stories of Apparitions; which if they were certainly
known to be true and real, by undeceivable matters of fact, yet he
that doth not believe what is written of the Being of Spirits by Moses
and the Prophets, will not believe Apparitions, no not of a man, if he
came from the dead. And therefore I will conclude with that precious
and pithy Sentence of St. Austin, who saith: Major est hujus
Scripturæ authoritas, quàm omnis humani ingenii perspicacitas.
And believe not them that say, If you would know the power of Devils
and Witches, go to the Writings of Dr. Casaubon, Mr. Glanvil, and to
the rest of the Demonographers and Witchmongers, that amass and
heap together all the lying, vain improbable, and impossible stories
that can be scraped forth of any Author, ancient, middle, or modern,
when we are commanded to go to the Law and to the Testimony, if
they speak not according to this word, it is because there is no truth
in them. And so I shall shut up this Chapter, wherein (I suppose) I
have sufficiently proved, that the denying of such a Witch as I have
described, doth not infer the denial of the Being of Angels or Spirits,
and that Apparitions are no sufficient grounds for Christians to
believe the Existence of Angels and Spirits by, but the Word of God;
which was the thing undertaken to be proved.
 CHAP. IV.

That the Scriptures and sound Reason are the true and proper
Mediums to prove the Actions attributed unto Witches by, and
not other improper ways that many Authors have used. And of
the Requisites necessary truly to prove a matter of Fact by.

As we have in the former Chapter proved, that Apparitions (though

true) are no sufficient warrant to ground our belief upon, for the
Existence of Angels or Spirits, but the Word of God: so here we shall
endeavour clearly to manifest, that the Sacred Scriptures are the only
Medium, joyned with sound Reason, of deciding this point of the
power and operation of Demons and Witches, and not other
improper Mediums brought in by divers Authors, and first we shall
answer the Objection of Mr. Glanvil, that runs thus.
“That though the Pag. 96, 97. Object. 1.
New Testament
had mentioned nothing of this matter, yet its silence in such cases is
not argumentative. He said nothing of those large unknown Tracts of
America, nor gave he any intimations of as much as the existence of
that numerous people; much less did he leave instructions about
their Conversion. He gives no account of the affairs and state of the
other World, but only that general one of the happiness of some, and
the misery of others. He made no discovery of the Magnalia of Art or
Nature, no not of those whereby the propagation of the Gospel might
have been much advanced, viz. the Mystery of Printing and the
Magnet, and yet no one useth his silence in these instances as an
argument against the being of things, which are evident objects of
sense.” To which we answer.
Respons.
 1. He falleth into a common mistake in making the Proposition
universal, and dolus versatur in universalibus, when it ought but to
be particular: so for him to say, that no silence of Scripture is
argumentative, is too universal; for its silence in point of Geography,
as in describing America, and the people thereof, nor in discovering
the Magnalia Naturæ & Artis is not argumentative; and we do not
say, that all silence of Scripture is argumentative, but yet we affirm
that some silence of Scripture is argumentative. So we cannot
universally say, that nothing hath a being but what is mentioned in
Scripture; but we may very well affirm, that some things have no
being, or truth of existence, because not declared in Scripture.
2. The Scriptures were not written to Lib. 1. c. 1.
teach Natural Philosophy, Arts or Sciences,
humane Policy, or the like; but were given, that the man of God
might be perfect, furnished for every good work: and it is by them
that we have the doctrine of eternal Salvation revealed unto us, and
we positively affirm the sufficiency of the Scriptures unto Salvation,
which thing no Orthodox Divine (we suppose) will deny, and
Bellarmine himself did confess in these words: Prophetici &
Apostolici libri sunt verum verbum Dei, ac stabilis regula fidei. And
if it be a certain Rule of Faith, and the true Word of God, then
whatsoever it is silent of, we ought not to believe, and so its silence is
argumentative in that point. The Scriptures are utterly silent
concerning Purgatory, and therefore it is a good argument to affirm
there is no such place as Purgatory, because the Word of God is silent
as concerning it; but if it had been necessary to have been believed,
then there would have been mention made of it.
3. And as the Scriptures are sufficient in matters of Faith, and
circa credenda, and what they are silent in, are not to be received as
Articles of our Faith, but to be rejected, as having no truth of
Existence: So likewise what Worship God requireth of his people, is
fully revealed in his Word, and therefore I am to reject the
worshipping of Mahomet with the Turks, or Images, and praying to
Saints with the Papists, because I have neither precept nor president
in the Word, but it is silent in such matters; nay tells us, That he is
the Lord our God, and him only we ought to serve.
4. Though Mr. Origin. Sacr. l. 3. c. Pag. 87, 88. 23.
Glanvil say, that 6. p. 608.
God hath given no Joh. 17. 24. Invisib. World, p.
account of the Serm. c. 7. 112.
state of the other Luk. 23. 43. Wisd. 3. 1.
World, but only Luk. 16. 22, 23. Concio secunda de
that general one of 2 Sam. 12. 23. Lazaro.
the happiness of
Idem. 10. 20, 21. Job 7. 9, 10.
some, and the
misery of others; Homil. sect. 16. Bellarm. Enervat.
pag. 484. tom. 2. l. 5. p. 204.
yet Am I to believe
as Mr. Glanvil somewhere in his Book affirmeth, that Samuels Soul
was raised up by the Woman at Endor, and that those that he
feigneth to make Leagues and Contracts with Witches, are the Souls
of such as had been Witches when they lived, and asketh, Who saith
that happy Souls were never imployed in any ministeries here below?
Or am I to believe that both the Souls of the godly and wicked, do
rove up and down here upon earth, and make Apparitions, because
the Popish Teachers do hold it to be so? I hope not, and therefore I
shall in part give an answer here to some of these, and handle that of
the Woman of Endor in another place. 1. The Word of God doth
particularly teach us the state and condition of the Souls after death,
that they shall be like the Angels in Heaven; and all other things
necessary to move and draw us to believe the immortal Existence of
Souls, as that most able and learned Divine Dr. Stillingfleet hath
asserted in these words: “The Scriptures give the most faithful
representation of the state and condition of the Soul of Man. The
World (he saith) was almost lost in Disputes concerning the Nature,
Condition, and Immortality of the Soul, before divine Revelation was
made known to Mankind by the Gospel of Christ; but life and
immortality was brought to light by the Gospel, and the future state
of the soul of man not discovered in an uncertain Platonical way, but
with the greatest light and evidence from that God who hath the
supreme disposal of souls, and therefore best knows and
understands them.” A Sentence truly pious and orthodoxal. 2. Hath
not God in the holy Scriptures amply and plainly taught us the state
of the other World, in describing unto us such a numerous company
of Seraphims and Cherubims, Angels and Archangels, with their
several Orders, Offices, Ministeries, and Imployments? and this is
more than a general account, as may be seen at full in that learned
and godly Piece of Bishop Halls, called The invisible World. And
hath he not given us a particular account of the very Kingdom of
Darkness, telling us of the Devil and his Angels, and precisely in this
enumeration? For we wrestle not with flesh and blood, but against
principalities, against powers, against the rulers of the darkness of
this world, against spiritual wickedness in high places. And this is
more than a general account, and we must needs say, that what he
holds is very derogatory to the wisdom and goodness of God, and the
sufficiency and truth of the Scriptures. 3. Must I believe him that the
souls of the Saints do rove and wander here below? when as Bishop
Hall saith, where he is speaking against the opinion of those that
hold, that Souls do sleep until the Day of Judgment: “Indeed who can
but wonder that any Christian can possibly give entertainment to so
absurd a thought, whilst he hears his Saviour say, Father I will that
they also whom thou hast given me, be with me where I am, and
that (not in a safe sleep) they may behold my glory, which thou hast
given me.” Sure if the Souls departed be with Christ where he is, and
do behold his glory, then it is a Popish Fable of Mr. Glanvil, to feign
their coming upon Messages hither. The saying of St. Bernard is
remarkable in this case: Advertistis tres esse sanctarum status
animarum, primum videlicet in corpore corruptibili, secundum sine
corpore, tertium in corpore jam glorificato. Primum in militia,
secundum in requie, tertium in beatitudine consummata. And if the
second state of holy Souls be without a body, and be at peace and
rest, then it must necessarily be a truth, that they do not wander
here, nor run upon Errands; For the souls of the righteous are in the
hands of the Lord, and there shall no torment touch them. And our
Saviour told the Thief upon the Cross, This day thou shalt be with
me in Paradise, that is, as Dr. Hammond giveth the Paraphrase:
“Immediately after thy death thou shalt go to a place of bliss, and
there abide with me, a Member of that my Kingdom which thou
askest for.” Now if the souls of the godly, after their death, be
immediately in a place of bliss, and abide with Christ as Members of
his Kingdom, then they do not wander up and down here, as Mr.
Glanvil and the Papists vainly fancy and believe; for as Chrysostome
saith upon that place of Lazarus his being carried by Angels into
Abrahams bosome. “What is it then that the Devils say, I am the Soul
of such a Monk? Truly I therefore believe it not, because the Devils
say it, for they deceive their Auditors.” 4. Or must I believe that the
souls of the wicked do wander, and make Apparitions here, because
Mr. Glanvil and the Popish Writers tell me so? I hope not; for the
Text telleth us plainly, that the rich man presently after his death was
in Hell in torments, and could not come hither unto earth again to
warn his brethren, otherwise he would not have prayed Abraham to
have sent Lazarus. And whether it be taken for a real History of
things done, or but a Parable, yet the spiritual meaning of our
Saviour must be infallibly true, that immediately after death the
souls of the godly are by Angels carried into Abrahams bosome, and
the wicked go down into Hell, from whence there is no redemption;
and therefore do not wander up and down here, nor make any
Apparitions: for I imagine that the authority of holy King David, a
Prophet and a man after Gods own heart, is to be preferred before
the authority of a thousand Popish Writers, and he tells us, when the
child was dead: But now he is dead, wherefore should I fast? can I
bring him back again? I shall go to him, but he shall not return to
me. And Job tells us: As the cloud is consumed, and vanisheth
away: so he that goeth down to the grave, shall come up no more,
he shall return no more to his house, neither shall his place know
him any more. And therefore it was a vain argument of Bellarmine
when he said: “Apparitiones animarum ex Purgatorio venientium
idem testantur.” To which the Protestants answer: “But who shall
bear witness of these Apparitions, that they were not either feigned
fables, or Satanical illusions? They were men, and might be deceived,
even the best of them, with whom doth rest the faith of these
Narrations.” 5. And whereas he audaciously asketh, “Who saith that
happy Souls were never imployed in any Ministeries here below?” I
shall tell him who they are that say, that happy Souls departed are
never imployed here in any Ministeries; and they are all the learned
Divines of the Reformed Churches, and all those that were true Sons
of the Doctrine of the Church of England, such as were Bishop Jewel,
Bishop Hall, Dr. Willet, Dr. Whitaker, Mr. Perkins, and many more
such, the authority and reputation of the least of which is far above
the simple question of Mr. Glanvil. And therefore saith the latter
Confession of Helvetia: “Now that which is recorded of the Spirits or
Souls of the dead sometimes appearing to them that are alive, &c. we
count those Apparitions among the delusions and deceits of the
Devil.”
5. And as the Scriptures are sufficient both in respect of matters of
Faith, and concerning divine Worship, that their silence in those two
particulars are fully argumentative, to deny whatever is not
contained in them, as unfit to be received to either purpose. So in
respect of a Christians warfare, all things for the obtaining of a
perfect and compleat victory, and for standing and perseverance, are
in them fully declared, and what they mention not is to be rejected,
as wanting the seal of Divine Authority, whether it be in regard of
eschewing what is prohibited, or in following what is commanded.
And therefore we affirm, that what the Scriptures have not revealed
of the power of the Kingdom of Satan, is to be rejected, and not to be
believed, and what weapons we are to use against the wiles of the
Devil, we are to be furnished withal, but have need of no others but
what the Holy Ghost in the Scriptures hath made known unto us, the
rest are to be cast off, as fables and lyes, or humane inventions,
because the Scriptures are silent of any such matter, and that for
these weighty grounds and considerations.
1. We shall take the Concession of De Doctrin.
Bellarmine himself, who saith: Nullum est Christian.
vitium ad quod sanandum non invenitur in Scriptura aliquod
remedium. And again: Illa quæ sunt simpliciter omnibus necessaria,
Apostoli consueverunt omnibus prædicare: & aliorum quæ sunt
omnibus utilia. And to the same purpose is the saying of St. Austin:
Titubat fides, si divinarum Scripturarum vacillet authoritas: porrò
fide titubante, etiam ipsa charitas languescit. Therefore if there be
no fault for which the Scripture doth not yield some remedy, then
surely to make a visible League with the Devil, or to have carnal
Copulation with him, either must have no verity at all in it, or that
the Scripture hath provided no remedy for it, for of such things there
is no mention. And if Faith must stumble, where the authority of the
Scriptures is wanting, then surely the belief of all rational men must
needs be staggering, to believe what these common Witchmongers
affirm of the Witches visible League and carnal Copulation with the
Devil, when there is no authority of Scripture at all to strengthen or
countenance any such matter.
2. The 1 Pet. 5. 8, 9. Eph. 6. 11, 12, 13.
Scriptures do fully 2 Cor. 10. 4, 5.
and abundantly inform us of the Devils
spiritual and invisible power, and against the same declares unto us
the whole Armor of God, with which we ought to be furnished, as the
Apostle saith: Put on the whole armor of God, that ye may be able to
stand against the wiles of the devil. For we wrestle not against flesh
and blood, but against principalities, against powers, against the
rulers of the darkness of this world, against spiritual wickedness in
high places. Wherefore take unto you the whole armor of God, that
ye may be able to withstand in the evil day, and having done all, to
stand. And the Apostle St. Peter telleth us: Be sober, be vigilant,
because your adversary the devil, like a roaring lion, walketh about
seeking whom he may devour; whom resist stedfast in the faith.
And in another place: For the weapons of our warfare are not
carnal, but mighty through God to the pulling down of strong holds,
casting down imaginations, and every high thing that exalteth it
self against the knowledge of God. From which Scriptures we may
take these remarkable observations.
1. We are to 1 Tim. 3. 7. 2 Cor. 2. 11.
consider the 2 Tim. 2. 26.
nature of this Warfare, that it is spiritual
and against spiritual wickedness in high places, and not against flesh
and blood; and the Holy Ghost could not be wanting nor defective,
but superabundantly full in describing the nature of this warfare,
that it is spiritual, not carnal; and therefore we are to prepare our
selves against all spiritual assaults: but as for any visible, carnal, or
bodily, there is not, nor can be any such, because the Apostle that
declared by his Preaching and Writings the whole counsel of God,
hath revealed no such thing as the visible appearing of Satan, much
less of his making of a visible League with the Witches, or the
sucking of their bodies, or the having carnal Copulation with them,
which must of necessity be lyes and figments, because the Holy
Ghost hath not warned us of any such, which we ought certainly to
believe he would have done, if there had been any such matter. And
the holy Apostle, who was not ignorant of the devices νοήματα,
notions or intentions of Satan, would not have omitted to have
warned the godly, if there had been any such matter as a visible
League, sucking of their bodies, or carnal Copulation, the thing being
of so great weight and concern. For as one said well: Grave est de
vita & bonis periclitari, sed multò gravius insidiantem habere
Satanam. And he that so often hath given us warning of the wiles,
devices, and snares of the Devil, if there had been any such
dangerous snare as this, would without doubt have given us notice of
it.
2. We are to consider the end of this Warfare, that it is for no less
than a Crown, and that not a terrestrial, but a celestial one, not a
fading one, but an everlasting one, a Crown of eternal life, of
immortal glory, even for an house given of God, eternal in the
Heavens. Therefore this being a thing of the greatest concern that
belongs to a Christian, the Apostle would not doubtlesly omit any
thing that had been necessary to the obtaining of such an inestimable
prize, and such an important Victory; and therefore cannot in reason
have concealed or omitted such a weighty matter as a visible League,
and the like, if there had been any such thing.
3. We are to consider that this Armor Eph. 6. 14, 15, 16,
prescribed for the Souldiers of Jesus Christ, 17, 18.
is the whole armor of God, πανοπλίαν, the compleat armor of God
(as Dr. Hammond renders it) perfect both for defence and offence.
And therefore the Apostle describes it fully by a Metaphor, taken
from such Arms as the Roman or other Nations in his time use,
saying: Stand therefore, having your loyns girt about with truth,
and having on the breast-plate of righteousness: And your feet shod
with the preparation of the Gospel of peace. Above all taking the
shield of faith, wherewith ye shall be able to quench all the fiery
darts of the wicked. And take the helmet of salvation, and the sword
of the spirit, which is the word of God. Praying always with all
prayer and supplication in the spirit, and watching thereunto with
all perseverance and supplication for all Saints. And as it is a
compleat and perfect Armor, both in respect of defence and offence;
so it is a spiritual, not a carnal, corporeal, or bodily armor, because
the warfare is not against flesh and blood, but against spiritual
wickedness in high places, against spiritual enemies, not against
corporeal and carnal ones; for as the enemies are and the warfare, so
are the armor and weapons. From whence we truly urge, that the
Apostle led by the Holy Ghost, and the Wisdom of the Father, and
knowing the whole counsel of God (especially in this point) hath
omitted nothing that is fitting armor for a Christian either of defence
or offence, whereby he may be inabled to get the victory against
Satan, and all his spiritual Army. And therefore that either Satan
hath not power, or doth not assault Christians after a visible, carnal,
and bodily manner, or else that the Holy Ghost hath been defective
in prescribing armor against such assaults, and consequently that the
armor of a Souldier of Jesus Christ is not compleat, or else there is
no such bodily assaults of Satan at all, as to tempt visibly, to make a
corporeal League, to suck upon the Witches bodies, nor to have
carnal Copulation with them. But we affirm, and that (as we
conceive) with sound reason, that the Scriptures in this particular of
a Christians armor, and the compleatness of it, is abundantly
sufficient against all spiritual assaults whatsoever, and consequently
that there is no other kind of assaults but meerly spiritual, and
therefore the Word of God, the most proper Medium with sound
reason, to judge of the power of Spirits and Devils by.
3. That the 1 Tim. 1. 17. Gregor. sup.
Scriptures and Heb. 12. 9. Ezekiel. Homil. 6.
sound reason are
the only true and proper Medium to decide these Controversies by, is
most undeniably apparent, because God is a Spirit, and the invisible
God, and therefore best knows the nature and power of the spiritual
and invisible World, and being the God of truth, can and doth inform
us of their power and operations, better than the vain lyes and
figments of the Heathen Poets, or the dreams of the Platonick
School, either elder or later, nay better than all the notional and
groundless speculations of the Schoolmen, of whom it may truly be
said that, Rivulo divinæ Scripturæ relicto, in abyssos vanarum
opinionum incidêrunt. Nay these can better inform us in this point,
than the Writings of all Mortals besides, and therefore whatsoever
may be said to the contrary, may receive its answer from the Father:
Quod de Scripturis sacris authoritatem non habet, eâdem facilitate
contemnitur, quâ probatur. Therefore he being the King eternal,
immortal, invisible, and the only wise God, of none can we so truly
and certainly learn these things, as of him who hath plentifully
taught us in his Word all things necessary to Salvation, that the man
of God may be perfect, throughly furnished to every good work. Nay
he is the Father of Spirits, and therefore truly knoweth, and can and
doth teach us their Natures, Offices, and Operations.
4. The Levit. 18. 22, 23, 24. Vid. Orig. sacr. l. 1.
Scriptures c. 1. p. 15.
(especially the Writings of Moses) considered only as Historical, are
of more antiquity, verity, and certainty both as to Doctrine, Precepts,
matters of Fact, and Chronology, than all other Histories whatsoever,
whether of the Phenicians, Egyptians, Chaldeans, or Grecians, as the
learned person Dr. Stillingfleet hath sufficiently proved. Now if there
had been such an one as a Witch, that made a visible League with the
Devil, and upon whose body he suckt, and with whom he had carnal
Copulation, something of that nature would doubtless have been
recorded in the Scriptures, of which notwithstanding there is not the
least tittle or mention. And Moses who was so perfect a Law-giver, as
in a manner to omit no kind or sort of sin or evil that men possibly
could commit, but to forbid it, and make a Law against it, could
never have left out such an horrid, unnatural, and hellish wickedness
as carnal Copulation with the fallen Angels, if there had been any
such matter. For he saith, after he had forbidden all sorts of
Fornications, Adulteries, and Incests: Thou shalt not lye with
mankind, as with womankind: it is abomination. Neither shalt thou
lye with any beast to defile thy self therewith: neither shall any
woman stand before a beast to lye down thereto: it is confusion.
Defile not your selves in any of these things: for in all these the
nations are defiled, which I cast out before you. Now it cannot be
rationally imagined, that Moses having named and prohibited the
less sins of bestial Copulation and Sodomy, would have left out that
which is the most horrid and execrable of all others, to wit, carnal
Copulation with Devils, if there had been any such thing either in
possibility or act. And therefore we may conclude according to the
rules of sound reason, that there is no such matter, and that the
Scriptures are the most fit Medium to decide these Controversies.
5. The Scriptures and sound reason are 2 Thess. 3. 2.
the most fit Mediums to determine these
things by, because there is nothing that any hath written upon this
Subject (though the Authors be superfluously numerous) but if it
agree not with the principles of right reason, and the rules of the
Scriptures, they ought to be rejected. For what is not consonant to
right reason, ought not to be received by any that truly are rational
Creatures; and what agrees not with the Word of God, ought not to
be entertained by any that are or would be accounted good or true
Christians. And if all the gross fables, lyes, impossibilities, and
nonsensical stories that Demonographers and Witchmongers have
related and accumulated together, were brought to the test of the
Scriptures and sound reason, they would soon be hissed off the
Stage, and find few believers or embracers of them. But alas! all (nay
few men) have the right use and exercise of their rational faculty, but
men to see to are in themselves as beasts; and therefore we may all
pray with the Apostle to be delivered from unreasonable men, or
men without reason, or absurd men, that make no right use of
reason, ἀτόπων ἀνθρώπων.
6. The Gal. 4. 4. Dan. 4. 35.
Scriptures and Joh. 5. 14. Joh. 9. 1, 2, 3.
right reason have Ut supr. Vid. Thom. Aquin.
declared all things caten. aur. in loc.
concerning Spirits either good or bad, as
also all sorts of Diviners (or Witches, if you will have them called so)
and the nature, power, operations, and actions of them, more than
any other Book that was written before the time of our Saviours Birth
(the dreams and whimsies of the Platonists only excepted) or for the
space of three hundred years after, and therefore are the most fit
Medium and Authority to determine these things by. 1. For first it is
manifest, that all things are ordered by the wisdom of the Almighty,
who hath done whatsoever he would both in Heaven, and he doth
according to his will in the army of heaven, and among the
inhabitants of the earth: and none can stay his hand, or say unto
him, What dost thou? And these things God doth not by a naked
prescience, but by his divine will, providence, and ordination, as a
learned Divine hath taught us in these words: Est hoc inprimis
necessarium & salutare Christiano nôsse, quòd Deus nihil præscit
contingenter, sed quòd omnia incommutabili & æternâ, infallibilíq;
voluntate & providet, & præponit, & facit. So it was only his will,
decree, and determination, that Christ should not be born, or assume
humane nature visibly, but at that precise time that he had
appointed, according to the evidence of the Apostle. But when the
fulness of time was come, God sent forth his Son made of a woman,
made under the law. And when that fulness of time was come that he
sent him, then did the divine Wisdom and Providence ordain all
means, objects and occasions, whereby the fulness of the Godhead
that dwelt in him bodily, might be made manifest, by working of
miracles, both by himself and his Apostles, therefore were there so
many several sorts of Demoniacks, blind, lame, dumb, deaf, and
diseased, not by chance, but by the providence of the Father, and
only and chiefly that the work of God might be manifest in them, for
the Evangelist tells us: And as Jesus passed by, he saw a man which
was blind from his birth. And his Disciples asked him, saying,
Master, who did sin, this man or his parents, that he was born
blind? Jesus answered, Neither hath this man sinned, nor his
parents, but that the works of God should be made manifest in him.
Upon which place Dr. Hammond doth give this clear Paraphrase:
“And some of his followers asked him, saying, Sir, was it any sin of
his own, when his soul was in another body, or was it some sin of his
parents at the time of his conception, which caused this blindness in
him? Neither his own, nor his parents sins were the cause of this
blindness of his, but Gods secret wisdom, who meant by this means
to shew forth in me his miraculous power among you.” And though
the Doctor would bring in the opinion of Pythagoras of the
Transmigration of Souls (of which vain traditional fancies he is
almost every where guilty) as received and imbibed in by some of the
Jews that then followed him: yet it appeareth plainly, that it was not
interrogated by the Jews, but by his Disciples, ὁι Μαθηλαὶ, and
therefore it is a wonder the Doctor should be so grosly mistaken; and
Theophylact tells us thus much plainly: Neq; enim Apostoli Gentiles
nugas receperunt, quo anima ante corpus in alio mundo versans
peccet, ac deinde pœnam quandam recipiat in corpus descendens.
Piscatores cùm essent, neq; audiverant tale quiddam, quia hæc
Philosophorum dogmata erant. And so declareth, that the Disciples
having seen Christ heal the man that had thirty eight years been
impotent and lame, and had said unto him, Behold thou art made
whole, sin no more lest a worse thing come unto thee, did conceive,
that this man being born blind, it had been a punishment upon him,
either for his own sins, or the sins of his parents, and so doubting
asked the question. And so also do St. Austin and Chrysostome
expound the place, which is both sound and rational. And of our
Saviours responsion, That neither had this man sinned, nor his
parents, the learned Father giveth a satisfactory answer, saying:
Nunquid vel ipse sine originali peccato natus erat, vel vivendo nihil
addiderat? Habebant ergo peccatum, & ipse & parentes ejus, sed
non ipso peccato factum est ut cæcus nasceretur. Ipse autem
causam dicit quare cæcus sit natus, cùm subdit: sed ut
manifestentur opera Dei in illo. And to the same purpose Gregory
hath this notable passage: Alia itaq; est percussio, quâ peccator
percutitur, ut sine retractatione puniatur: Alia quâ peccator
percutitur, ut corrigatur: Alia quâ quisq; percutitur, non ut
præterita corrigat, sed ne ventura committat: Alia per quam nec
præterita culpa corrigitur, nec futura prohibetur. Sed dum
inopinata salus percussionem sequitur, salvantis virtus cognita
ardentiùs amatur. From whence it is manifest, that as the Father in
the fulness of time, by his Decree and Providence sent out the Son, in
whom dwelt the fulness of the Godhead bodily, with a purpose to
manifest the same by his great and wonderful Miracles: so in his
divine Wisdom he had ordered fit subjects and objects upon whom
that power might be made manifest. And therefore were there such
strange diseases offered, especially in Demoniacks, that can hardly
be parallel’d in any one Country of that small compass, and in so
short a time, and all that the works of God might be manifest by that
ever-blessed Saviour of Mankind, Jesus Christ. And though there
were so many persons, so many several ways perplexed and afflicted
both in their minds and bodies, as some made deaf and dumb, some
torn and contorted in their members, some thrown on the ground,
some into the fire, some driven to live amongst the graves and
monuments, and yet all these cured by our blessed Saviour: Yet is
there no mention made of any that had made a visible League with
the Devil, nor upon whose bodies he suckt, nor with whom he had
carnal Copulation, nor whom he had transubstantiated into Wolves,
Dogs, Hares, Cats, or Squirrels; to have cured which would have been
as great a miracle as any of the rest, but there were no such matters;
and therefore we may safely conclude, there never were, are, or can
be any such matters, whatsoever may be said to the contrary.
2. In the New Act. 13. 8. Act. 8. 9, 10, 11.
Testament there is Act. 19. 13, 16. Ibid. 16. 16, 18.
mention made of Chrysost. in loc. 2 Thess. 2. 9.
several sorts of
deceiving Impostors, Diviners, or Witches, who were all discovered
and conquered by that power that Christ had given unto the
Apostles; as for instance: Simon, which before-time in the same city
used sorcery, and bewitched μαγεύων κὶ ἐξισῶν the people of
Samaria, giving out that himself was some great one. To whom
they gave heed from the least to the greatest, saying, This man is
the great power of God. And to him they had regard, because that of
long time he had bewitched them with sorceries; τῶς μαγείαις
ἐξεσακέναι αὐτὺς, seducebat populum suis magicis præstigiis,
saith Tremellius; and Beza, Exercuerat artem magicam, & gentem
Samariæ obstupefecerat; who when he would have bought the gift of
the Holy Ghost with money, was rejected by Peter as an Impostor
and Counterfeit, and declared, that he was in the gall of bitterness.
Such another was Elymas the Sorcerer (for so is his name by
interpretation) ὁ μάγος who was stricken blind by St. Paul. Such an
one was the Damsel that was possessed with a Spirit of Divination,
which St. Paul cast forth. And such were the Jewish Exorcists, that
took upon them to call over them which had evil Spirits, the Name of
the Lord Jesus, saying, We adjure you by Jesus whom Paul
preacheth. But the man in whom the evil spirit was, leapt on them,
and overcame them, and prevailed against them, so that they fled
out of that house naked and wounded. But amongst these several
sorts of Diviners, Impostors, or Witches, there were none that had
made a visible League with the Devil, nor upon whose bodies he
suckt, nor that had carnal Copulation with him, nor were changed
into Cats, Dogs, or Wolves: but if the Devil had had any such power,
or had there been any such sort of Witches, the divine Wisdom and
Providence would have ordained some of them then to have been
made apparent, that his power by Christ and the Apostles, might
have been shewed as well in the greater as in the less: and that for
the more full manifestation of the Works of God, as for a more
triumphant declaration of the power of Christ in conquering him and
his Kingdom, and for a more ample warning and instruction to the
Children of God to avoid the snares and wiles of the Devil; but there
being no such, then we must rationally conclude, that there now is
not, nor ever was, or can be any such matter, but the vain believing of
such figments and forgeries, is only the cunning and delusion of
Satan, who works by lying and deceiving wonders τέρασι ψεύδοις, of
which St. Chrysostome saith thus: Hoc est, omnem ostentabit
potentiam, sed nihil veri, verùm omnia ad seductionem. Et
prodigiis, inquit, mendacii. Aut ementitis ac ludificantibus, aut ad
mendacium inducentibus.
Having now sufficiently proved, that the Pag. 9.
Scriptures and sound Reason are the proper