Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	believe_v	divine_a	revelation_n	3,649	5	9.8192	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26976	Of the immortality of mans soul, and the nature of it and other spirits. Two discourses, one in a letter to an unknown doubter, the other in a reply to Dr. Henry Moore's Animadversions on a private letter to him, which he published in his second edition of Mr. Joseph Glanvil's Sadducismus triumphatus, or, History of apparitions by Richard Baxter.	Baxter, Richard, 1615-1691.	1682 (1682)	Wing B1331; Wing B1333; ESTC R5878	76,803	192

for the hand of God hath touched me The wicked live and become old yea they are mighty in power their seed is established in their sight with them and their off-spring before their eyes their houses are safe from fear neither is the rod of God upon them c. they are planted and take root they grew yea they bring forth fruit yet God is never in their mouth and far from their reins In vain then do I wash my hands in innocency seeing all things come alike to all There is one event to the righteous and to the wicked to the good to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath I have now done tho I hardly know how lest I too far trouble you and only beg your perusal of these lines and two or three in answer of them by this Bearer who shall at your appointment wait on you for the same Let me farther ●eg these two things of you first That you would consider you have not to do with a Sophistick Wrangler or with one that would willingly err but with one that desires to know the Truth Let therefore your Answer be as much as you can void of Scholastick Terms or Notions that may lead me more into the dark And then as Job did beg That God would withdraw his hand far from him and that his dread might not make him afraid so I. And further That you would not awe me with his greatness nor suppress my Arguments with his Omnipotence Then call thou and I will answer or let me speak and answer thou me Thus begging the Divine Influence to direct you and enlighten me I subscribe my self SIR § 1. IT is your wisdom in Cases of so great moment to use all just endeavours for satisfaction and I think you did but your duty to study this as hard as you say you have done But 1. I wish you had studied it better for then you would not have been a stranger to many Books which afford a just solution of your Doubts as I must suppose you are by your taking no notice of what they have said 2. And I wish you had known that between the solving of all your Objections and taking all on Trust from men or believing as the Church believeth there are Two other ways to satisfaction which must be conjunct 1. Discerning the unanswerable evidences in Nature and Providence of the Souls future Life 2. And taking it on trust from Divine Revelation which is otherwise to be proved than by believing as the Church by Authority requireth you I have written on this Subject so much ●●ready that I had rather you had told me why you think it unsatisfactory than desire me to transcribe it while Print is as legible as Manuscript If you have not read it I humbly offer it to your consideration It is most in two Books The first which I intreat you to read is called The Reasons of the Christian Religion the other is called The Unreasonableness of Infidelity If you think this too much labour you are not so hard or faithful a Student of this weighty Case as it deserveth and you pretend to be If you will read them or the first at least and after come to me that we may fairly debate your remaining Doubts it will be a likelier way for us to be useful to each other than my going over all the mistakes of your Paper will be And I suppose you know that we have full assurance of a multitude of Verities against which many Objections may be raised which no mortal man can fully solve especially from Modes and Accidents Nay perhaps there is nothing in the World which is not liable to some such Objections And yet I will not neglect your writing § 2. When you were convinc'd That there is a first Cause it would have been an orderly progress to think what that Cause is and whether his Works do not prove his Infinite Perfection having all that eminently which he giveth formally to the whole World as far as it belongeth to perfection to have it For none can give more than he hath And then you should have thought what this God is to man as manifest in his Works and you should have considered what of man is past doubt and thence in what relation he stands to God and to his fellow-creatures And this would have led you to know mans certain duty and that would have assured you of a future life of Retribution Is not this a just progress § 3. But you would know a Definition of the Soul But do you know nothing but by Definitions Are all men that cannot define therefore void of all knowledg You know not at all what seeing is or what light is or what feeling smelling tasting hearing is what sound or odor is what sweet or bitter nor what thinking or knowing or willing or loving is if you know it not before defining tell you and better than bare defining can ever tell you Every vital faculty hath a self-perception in its acting which is an eminent sense Intuition also of outward sensible Objects or immediate perception of them as sensata imaginata is before all Argument and Definition or reasoning action By seeing we perceive that we see and by understanding we perceive that we understand I dare say That you know the Acts of your own Soul by acting tho when you come to reasoning or defining you say you know not what they are You can give no definition what substance is or Ens at least much less what God is And yet what is more certain than that there is Substance Entity and God § 4. But I 'le tell you what the Soul of m●n is It is a Vital Intellectual Volitive Spirit animating a humane organized Body When it is separated it is not formally a Soul but a Spirit still § 5. Qu. But what is such a mental Spirit It is a most pure Substance whose form is a Power or Virtue of Vital Action Intellection and Volition three in one § 6. I. Are you not certain of all these Acts viz. That you Act vitall understand and will If not you are not sure that you see that you doubt that you wrote to me or that you are any thing II. If you act these it is certain that you have the power of so acting For nothing doth that which it cannot do III. It is certain that it is a Substance which hath this power For nothing can do nothing IV. It is evident that it is not the visible Body as composed of Earth Water and Air which is this mental Substance Neither any one of them nor all together have Life Understanding or Will They are passive Beings and act not at all of themselves but as acted by invisible Powers They have an aggregative inclination to U●ion and no other

souls of all sincere Believers The raising of Souls to a Divine and Heavenly Disposition and Conversation to live to God and the common good in the comfortable hopes of an everlasting heavenly glory as purchased and given by our Redeemer conquering the allurements of the world and flesh the temptations of Satan and all the flatteries and frowns of the ungodly This is a work that none but God can do and will do which beareth his Image and superscription But now these Hypocrites obscure it to themselves and other unbelievers and tempt men to say Are not Christans as bad as Heathens and Mahometans Are they not as fleshly and worldly and false and perjured and malicious and hurtful and pernicious to others and themselves But I answer No They are not These are no more Christians than Images are men They are the Enemies of Christians that under Christs banner and in his livery and name do the most perfideously hate him and fight against him Who will tell them Inasmuch as you did it to the least of these you did it to me They betray him for money as Judas by Hail-master and a Kiss I challenge any Infidel to find me One that seriously believeth the Gospel of Christ as perceiving the certain Evidence of its truth who is not a person of a holy and obedient heavenly life How can a man sincerely believe that God sent his Son from Heaven in flesh to Redeem man and to bring us to Glory and that he sealed his Doctrine by all his miracles resurrection and ascensi●n and the Holy Ghost and that he is our Head in Heaven with whom we shall live in joy for ever and is the Author of eternal Salvation to all them that obey him I say How can a man believe this seriously and not esteem and choose and seek it before all the shadows and vanitie to this world It is not Christians but false hypocrites whose lives represent Christianity blasphemously as no better than Heathenism or Mahometanism It is but for worldly Interest and Reputation or because it is the Religion of the King Countrey or Ancestors that they take up so much as the name and badg of Christianity And will you judg of our Religion by its enemies Do you not see in their drunkenness sensuality covetousness ungodliness how unlike their lives are to the baptismal Vow and that they hate and seek to destroy them that are serious in keeping that Vow and living as Christians § 2. And as I publish this for the use of unbelievers so I must let the Reader know that it is become one of the usual tricks of the Popish deceivers to put on the Vizor of an Infidel and to dispute about the immortality of the Soul and the greatest difficulties of Religion And it is to puzzle men and convince them that by Reasoning they can never attain to satisfaction in these matters And then to infer You have no way left but to believe the Church we are that Church If you leave that easie quiet way you will never come to any certainty Why do they not try the same triek about all the difficulties in Philosophy Astronomy Physick History c For every S●●ence and Art hath its difficulties But are not all these as gaeat difficulties to the Pope and his Prelates as they are to us But God hath given us a more clear and satisfactory way of the solution of such Doubts § 3. I must further give notice to the Reader That it was the publishing of Dr. H. More 's answer to a Letter of mine which occasioned the publishing of this When I was put on the one I thought it not unprofitable to premise the other as being of much greater use It seemed good to the worthy Dr. to desire my thoughts of his Description of a Spirit which he laid down in the first Edition of Mr. Glanvile of Apparitions which I gave him in a hasty Letter which he thought meet without my knowledg to publish an answer to in his second Edition of Mr. Glanvile Our difference is scarce worth the Readers notice And our velitation is only friendly and Philosophical But yet it may possibly be useful to some at least to excite them to a more profitable search than I have made And it explaineth some passages in my Methodus Theologiae But I much more commend to the reading of the Sadduces and Infidels the Histories themselves of Apparitiins and Watchcrafts which Mr. Glanvile and Dr. More have there delivered many of them at least with undeniable evidence and proof To which if he will but add the Devil of Mascon and Bodin and Remigius of Witches he will scarce be able to deny belief to the existence and Individuation of Spirits and the future life of separated Souls SIR I Have Reason to judg you no Stranger to such Addresses as these and therefore have adventured more boldly to apply my self to you Others would it may be rigedly censure this Attempt but your more Christian Temper will induce you I hope to judg more charitably did you but understand with what reluctancy I undertook this task I have had many Disputes with my self whether or no I should stifle these Doubts or seek Satisfaction Shame to own such Principles bid me do the first but the weight of the Concern obliged me to the last For I could not with any chearfulness or with that vigor I thought did become me pursue those unseen Substances those Objects of Faith Religion holds forth except I did really believe their existence and my own capacity of enjoyning them I thought at first to satisfie my self in the certainty of the things I did believe to confirm and establish my Faith by these Studies that I might be able to render a Reason of the hope that is in me but instead of building up I am shaken and instead of a clearer evidence I am invironed with uncertainties Unhappy that I am I had better have taken all upon Trust could I so have satisfied my Reason than thus to have involved my self in an endless Study For such I am afraid it will prove without help for that I may not in this Concern rest without satisfaction and yet the more I consider and weigh things the more are my doubts multiplied I call them only doubts not to palliate any opinions for I have not yet espoused any but because they have not yet attained so much maturity or strength as to take me off those things my doubts being satisfied I should conclude of indispensable necessity they are but yet in the Womb assist to make them Abortives I have not been wanting to my self but in the use of all means to me known have sought satisfaction both by Prayer Reading and Meditation I have weighed and consulted things according to my Capacity I have been as faithful to my self in all my reasonings as I could and void of prejudice have passed impartial Censures on the things in debate so far as that

existed be swallowed up of one where are the Rewards and Punishments of each individual And we have reason to judg it will be thus rather than otherwise because we see every thing tends to its own Centre the Water to the Sea and all that was of the Earth to the Earth from whence they were taken And Solomon saith The spirit returns to God that gave it Every thing then returning to its own Element Ioseth its Individuation For we see all bodies returning to the earth are no more individual bodies but earth Have we not reason then to judg the same of Spirits returning to their own Element And what happiness then can we hope for more than a deliverance from the present calamity or what misery are we eapable of more than what is common to all The same is more evident in the body with which we converse and are more sensibly acquainted with seems wholly uncapable of either c. For all bodies are material and matter it self is not capable of multiplication but of being changed Therefore Nature cannot multiply bodies but changeth them as some bodies arise others perish Natures expence in continual Productions being constantly supplied by the dissolution of other Compounds were it otherwise her Store-house would be exhausted for it s by continual Circulations Heaven and Earth is maintain'd and by her even Circular motion she keeps her self imployed on the same stock of matter and maintains every species There is no body the same to day it was yesterday matter being in a continual flux neither immediately on the dissolution of a Compound and Corruption of the body doth the earth thereof retain any specifick difference of that body it once was but is immediately bestowed by Nature and ordered to the new production of other things That part of matter therefore which constituteth a humane body in a short time is putrified and made earth which again produceth either other inferior Animals or Grass or Corn for the nourishment of Beasts and Fowl which again are the nourishment of men Thus circularly innumerable times round Nature continually impressing new forms of the same matter So that that matter that now constitutes my body it may be a thousand years ago was the matter of some other mans or it may be of divers mens then putrified which in this time hath suffered infinite changes as it may be sometime Grass or Corn or an Herb or Bird or Beast or divers of them or all and that divers times over before my body was framed who then can say why this matter so changeable should at last be restored my body rather than his whose formerly it was or the body of a Bird or other Animal For by the same Reasons that the body of man is proved to arise again may I think be proved the Restoration of all other bodies which is equally incredible to me if understood at one time For Natures stock of matter being all at first exhausted she could not employ her self in new Productions without destroying some of the old much less can she at once fabricate out of the same quantity of matter all the bodies that ever were are or shall be which yet notwithstanding could she they could not be said to be the same bodies because all bodies suffer such alteration daily that they cannot be said to be the same to day they were yesterday how then can they be capable of Reward or Punishment These are now my doubts but are they the fruits of Diligence and am I thus rewarded for not believing at a common rate A great deal cheaper could I have sate down and believed as the Church believes without a why or a wherefore have been ignorant of these Disputes and never have emerged my self in this gulf than thus by Reflection to create my own disturbance Had I been made a meer Animal I had had none of these Doubts nor Fears that thus torment my mind for doubting happy Bruits happy far more happy than my self With you is none of this with you only is serenity of mind and you only void of Anxieties you only enjoy what this world is able to accommodate with and it may be too have those Caresses we know not of while we your poor purveyors go drooping and disponding doubting fearing and caring about and our whole lives only a preying on one another and tormenting our selves You have the carnal content and satisfaction we nothing but the shell a vain glorious boast of our Lordship over you with which we seek to satisfie our selves as Prodigals with husks while the truth is we are afraid to confront our Vassals except we first by craft and treachery beguile them from whom likewise we flee if once enraged and what a poor comfort is this Is this a Priviledg to boast of Is this all Reason advanceth to only a Purveyor to Beasts and to make my life more miserable by how much more sensible of misery Well might Solomon prefer the dead before the living and those that had not been before both intimating thereby that being best least capable of misery that is of Trees of Herbs of Stones and all inanimates which wanting sense are insensible of misery Better any thing than man therefore since that every brute and inanimate stock or stone are more happy in that measure they are less capable of misery What the advantage then what the benefit that occurs to us from them or what preheminence have we above them seeing as dieth the one so dieth the other and that they have all one breath Pardon this Degression the real sense and apprehension I have of things extort it from me For I as Job cannot refrain my mouth but speak in the bitterness of my Spirit and complain in the anguish of my Soul Why died I not from the womb why did I not give up the ghost when I came out of the belly Why did the knees prevent me or why the breasts that I should suck I had then been among Solomon 's happy ones I should now have lain still and been quiet I should have slept and been at rest whereas now I am weary of life For tho I speak my grief is not asswaged and tho I forbear I am not eased but now he hath made me weary and made desolate all my company he hath filled me with wrinkles which is a witness against me and my leanness rising up in me beareth witness to my face God hath delivered me to the ungodly and turned me over into the hand of the wicked and my familiar friends have forgotten me I said I shall die in my nest and shall multiply my days as the sand when my root was spread out by the waters and the dew lay all night on my branch when my glory was fresh and my bow was renewed in my hand but I find while my flesh is upon me I shall have pain and while my soul is in me it shall mourn Have pity upon me O my friend

be no Contradiction yet it will never be because he useth every thing according to its nature till he cometh to miracles Therefore their dissilution of parts is no more to be feared than their annihilation 3. But if you take Souls to be partible and unible then you must suppose every part to have still its own existence in the whole And do you think that this doth not more advance Souls than abase them Yea you seem to Deifie them while you make them all to return into God as drops into the Sea And if you feign God to be partible is it not more honour and joy to be a part of God who is joy it self than to be a created Soul If a thousand Candles were put out and their light turned into one Luminary as great as they all every part would have its share in the enlightning of the place about it Is it any loss to a single Soldier to become part of a victorious Army 4. But indeed this is too high a Glory for the Soul of man to desire or hope for It is enough to have a blessed union with Christ and the holy Society consistent with our Individuation Like will to like and yet be it self Rivers go to the Sea and not to the Earth Earth turns to Earth and not to the Sun or Fire And the holy and blessed go to the holy and blessed And I believe that their union will be nearer than we can now well conceive or than this selfish state of man desireth But as every drop in the Sea is the same Water it was so every Soul will be the same Soul 2. And as to the incapacity of misery which you talk of why should you think it more hereafter than here If you think all Souls now to be but one doth not an aking Tooth or a gouty Foot or a calculous Bladder suffer pain tho it be not the body that feeleth but the same sensitive Soul is pain'd in one part and pleas'd in another And if all Souls be now but God in divers Bodies or the Anima mundi try if you can comfort a man under the torment of the Stone or other Malady or on the Rack or in terror of Conscience by telling him That his Soul is a part of God Will this make a Captive bear his Captivity or a Malefactor his Death If not here why should you think that their misery hereafter will be ever the less or more tolerable for your conceit that they are parts of God They will be no more parts of him then than they were here But it 's like that they also will have an uniting inclination even to such as themselves or that God will separate them from all true unity and say Go you cursed into everlasting fire prepared for the Devil and his Angels c. § 33. No doubt it 's true that you say page 7 and 8. That matter is still the same and liable to all the changes which you mention But it 's an unchanged God who doth all this by Spirits as second Causes who are not of such a changeable dissoluble partible nature as Bodies are It is Spirits that do all that 's done in the world And I conjecture as well as you That universal Spirits are universal Causes I suppose That this Earth hath a vegitative form which maketh it as a matrix to receive the Seeds and the more active influx of the Sun But Earth and Sun are but general Causes Only God and the seminal Virtue cause the species as such The Sun causeth every Plant to grow but it causeth not the difference between the Rose and the Nettle and the Oak The wonderful unsearchable Virtue of the Seed causeth that And if you would know that Virtue you must know it by the effects You cannot tell by the Seed only of a Rose a Vine an Oak what is in it But when you see the Plants in ripeness you may see that the Seeds had a specifying Virtue by the influx of the general Cause to bring forth those Plants Flowers c. Neither can you know what is in the Egg but by the ripe Bird nor what the Soul of an Infant is but by Manhood and its Acts. § 34. You here pag. 7. divert from the point of the Immortality or Nature of the Soul to that of the Resurrection of the Body of which I will now say but this Christ rose and hath promised us a Resurrection and nothing is difficult to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth our living another life after this The Body hath more parts than Earth and Water The Spirits as we call them which are the igneous parts lodged in the purest aereal in the blood c. are that body in and by which the Soul doth operate on the rest How much of these material Spirits the Soul may retain with it after Death we know not and if it have such a body it hath partly the same and God can make what Addition he please which shall not contradict identity Paul saith of Corn God giveth it a body as pleaseth him in some respect the same c. in some not the same that was sown We do not hold That all the flesh that ever a man had shall be raised as that mans If one man that was fat grow lean in his sickness we do not say that all the flesh that sickness wasted shall rise It shall rise a spiritual body God knoweth that which you and I know not § 35. You add how easie it would have been to you to believe as the Church believeth and not to have immerged your self in these difficulties Ans 1. The Church is nothing but all individual Christians and it is their Belief which makes them capable of being of the Church As we must be men in order of Nature before we are a Kingdom of men so we are Believers before we are a Church of Believers A Kingdom or Policy maketh us not men but is made of men and Church-society or Policy maketh us not Believers but is made up of Believers Therefore Belief is first and is not caused by that which followeth it And why doth the Church believe Is it because they believe And whom do they believe Is it themselves I doubt you have fallen into acquaintance with those whose Interest hath made it their Trade to puzzle and confound men about things as hard to themselves as others that they may bring them to trust the Church and then tell them that it 's they that are that Church as a necessary means to the quieting their minds And they tell them You are never able by reason to comprehend the mysteries of Faith the more you search the more you are confounded But if you believe as the Church believeth you shall speed as the Church speedeth But it 's one thing to believe the same thing which the Church believeth and another to believe it with the same faith and upon the same Authority

If a man believe all the Articles of the Creed only because men tell him that they are true it is but a human Faith as resting only on mans Authority but the true Members of the Church believe all the same things because God revealeth and attesteth them and this is a Divine Faith And so must you If you love light more than darkness and deceit distinguish 1. Believing men for Authority 2. Believing men for their Honesty 3. Believing men for the natural impossibility of their deceiving And the foundation of this difference is here Mans Soul hath two sorts of acts Necessary and Contingent or mutably free To love our selves to be unwilling to be miserable and willing to be happy to love God as good if known c. are acts of the Soul as necessary as for fire to burn combustible contiguous matter or for a Bruit to eat so that all the Testimonies which is produced by these necessary acts by knowing men hath a Physical certainty the contrary being impossible And this is infallible historical knowledg of matter of fact Thus we know there is such a City as Rome Paris Venice c. and that there was such a man as K. James Ed. 6. Hen. 8. William the Conqueror c. And that the Statutes now ascribed to Ed. 3. and other Kings and their Parliaments are genuine For Judges judge by them Lawyers plead them Kings own them all men hold their Estates and Lives by them Contrary mens Interest by Lawyers are daily pleaded by them against each other and if any one would deny forge or corrupt a Statute Interest would engage the rest against him to detect his fraud 1. The certain effect of natural necessary Causes hath natural necessary evidence of Truth But when all knowing men of contrary Dispositions and Interests acknowledg a thing true this is the effect of nataral necessary Causes Ergo it hath natural necessary evidence of Truth 2. It is impossible there should be an Effect without a sufficient Cause But that a thing should be false which all knowing men of contrary Dispositions and Interests acknowledg to be true would be an Effect without a Cause for there is no Cause in nature to effect it It is impossible in nature that all men in England should agree to say There was a King James K. Edward Q. Mary or that these Statutes were made by them if it were false This is infallible Historical Testimony It were not so strong if it were only by one Party and not by Enemies also or men of contrary Minds and Interests And thus we know the History of the Gospel and this Tradition is naturally infallible II. But all the Testimony which dependeth on humane Acts not necessary but free have but an uncertain moral humane Credibility For so all men are Lyars i.e. fallible and not fully to be trusted And I. Those Testimonies which depend on mens Honesty are no farther credible than we know the Honesty of the men which in some is great in some is 〈◊〉 in most is mixt and lubricous and doubtful Alas what abundance of false History is in the world Who can trust the Honesty of such men as multitudes of Popes Prelates and Priests have been Will they stick at a Lye that stick not at Blood or any wickedness Besides the ignorance which invalidates their Testimony II. And to pretend Authority to rule our Faith is the most unsatisfactory way of all For before you can believe that Jesus is the Christ and his Word true how many impossibilities have you to believe 1. You must believe that Christ hath a Church 2. And hath authorized them to determine what is to be believed before you believe that he is Christ 3. You must know who they be whom you must believe whether all or some or a major vote Whether out of all the world or a party 4. And how far their Authority extendeth Whether to judg whether there be a God or no God a Christ or no Christ a Heaven or none a Gospel or none or what 5. And how their determinations out of all the world may come with certainty to us and where to find them 6. And when Countreys and Councils contradict and condemn each other which is to be believed Many such impossibilities in the Roman way must be believed before a m●n can believe that Jesus is the Christ In a word you must not puzzle your head to know what a man is or whether he have an immortal soul but you must 1. believe the Church of Believers before you are a Believer in Christ 2. And you must believe that Christ was God and Man and came to save man before you believe that there is such a creature as man or what he is and whether he have a soul capable of salvation But I have oft elsewhere opened these Absurdities and Contradictions where you may see them confuted if you are willing § 36. Your question about the souls nature existence and Individuation may be resolved by a surer and easier way as followeth I. By your own certain experience 1. You perceive that you see feel understand will and execute 2. You may know as is oft said that therefore you have an active power to do these 3. You may thence know that it is a substance which hath that power Nothing can do nothing 4. You may perceive that it is not the terrene substance but an invisible substance actuating the body 5. You may know that there is no probability that so noble a substance should be annihilated 6. Or that a pure and simple substance should be dissolved by the separation of parts or if that were every part would be a spirit still 7. You have no cause to suspect that this substance should lose those powers or faculties which are its essential form and be turned into some other species or thing 8. And you have as little cause to suspect that an essential vital intellective power will not be active when active inclination is its Essence 9. You have no cause to suspect that it will want Objects to action in a World of such variety of Objects 10. And you have as little cause to suspect that it will be unactive for want of Organs when God hath made its Essence active and either can make new Organs or that which can act on matter can act without or on other matter He that can play on a Lute can do somewhat as good if that be broken 11. And experience might satisfie you that several men have several souls by the several and contrary Operations 12. And you have no reason to suspect that God will turn many from being many into one or that unity should be any of their loss All this Reason tells you beginning at your own experience as I have and elsewhere more fully opened § 37. II. And you have at hand sensible proof of the individuation of spirits by Witches Contracts and Apparitions of which the world has