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 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 Naturae 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 of truth of existence because not declared in Scripture 2. The Scriptures were not written to teach Naural 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. Glanvil say that God hath given no account of the state of the other World but only that general one of the happiness of some and the misery of others 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 Sâ—raphims 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 spiâ—al wickedness in high places And this is more than a general account and we must needs fay 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 â—e 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 Advertisâ—is 〈◊〉 esse sanctarum status animarum primum videlicet in coâ—pore 〈◊〉 â—cundum sinâ— corpore tertium in corpore jam glorificatoâ— Primum in militiâ— secundum in requie tertium in 〈◊〉 〈◊〉 And if the second state of holy Souls bâ— without 〈◊〉 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 theâ— 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
which he found out the universal Medicine by a certain Aurum potabile by which he prolonged his life to the 145. year of his age in which year he suffered Martyrdom This I have produced to shew how inconsiderately and ignorantly the best learned of an Age may be and often are wrongfully and falsely traduced and slandered which may be a warning to all persons to take heed how they pass their censures until they understand perfectly all that is necessary to be known about the Subject they are to give judgment of before they utter or declare their sentence 5. Roger Bacon our Country-man who was a Franciscan Fryar and Doctor of Divinity the greatest Chymist Astrologer and Mathematician of his time yet could not escape the injurious and unchristian censure of being a Conjurer and so hard put to it that as Pitts saith he was twice cited to Rome by Clement the Fourth to purge himself of that accusation and was forced to send his Optical and Mathematical Instruments to Rome to satisfie the Pope and the Conclave which he amply performed and came off with honor and applause To vindicate whom I need say little because it is already performed by the Pens of those learned persons Pitts Leland Selden and Nandaeus only I shall add one Sentence forth of that most learned Treatise De mirabili potestate artis naturae de nullitate magiae Where he saith thus Quicquid autem est praeter operationem naturae vel artis aut non est humanum aut est fictum sraudibus occupatum Another of our Country-men Dr. John Dee the greatest and ablest Philosopher Mathematician and Chymist that his Age or it may be ever since produced could not evade the censure of the Monster-headed multitude but even in his life time was accounted a Conjurer of which he most sadly and not without cause complaineth in his most learned Preface to Euclid Englished by Mr. Billingsley and there strongly apologizeth for himself with that zeal and fervency that may satisfie any rational Christian that he was no such wicked person as to have visible and familiar converse if any such thing can be now adays with the Devil the known Enemy of Mankind of which take this short passage where he saith O my unkind Country-men O unnatural Country-men O unthankful Country-men O brain-sick rash spiteful and disdainful Country-men why oppress you me thus violently with your slandering of me contrary to verity and contrary to your own consciences Yet notwithstanding this and his known abilities in the most parts of abstruse Learning the great respect that he had from divers Princes Nobles and the most Learned in all Europe could not protect him from this harsh and unjust censure For Dr. Casaubon near fifty years after Dr. Dees death hath in the year 1659. published a large Book in Folio of Dees conversing for many years with Spirits wicked ones he meaneth But how Christian-like this was done to wound the mans reputation so many years after his death and with that horrid and wicked slander of having familiarity with Devils for many years in his life time which tends to the loss both of body and soul and to register him amongst the damned how Christian-like this is I leave all Christians to judge Besides let all the World judge in this case that Dr. Casaubon being a sworn Witchmonger even to the credulity of the filthiest and most impossible of their actions cannot but allow of the Law that doth punish them for digging up the bones of the dead to use them to Superstition or Sorcery what may he then think the World may judge him guilty of for uncovering the Dormitories of the deceased not to abuse their bones but to throw their Souls into the deepest pit of Hell A wickedness certainly beyond the greatest wickedness that he can believe is committed by Witches It is manifest that he hath not published this meerly as a true relation of the matter of fact and so to leave it to others to judge of but that designedly he hath laboured to represent Dee as a most infamous and wicked person as may be plainly seen in the whole drift of his tedious Preface But his design to make Dee a Converser with evil Spirits was not all he had another that concerned himself more nearly He had before run in a manner by labouring to make all that which he called Enthusiasm to be nothing else but imposture or melancholy and depraved phantasie arising from natural causes into the censure of being a Sadducee or Atheist To wash off which he thought nothing was so prevalent as to leap into the other end of the balance the mean is hard to be kept to weigh the other down by publishing some notorious Piece that might as he thought in an high degree manifest the existence of Spirits good and bad and this he thought would effect it sufficiently or at least wipe off the former imputation that he had contracted But that I may not be too tedious I shall sum up briefly some others by which it may be made clear that those dauntless Spirits that have adventured to cross the current of common opinion and those that have handled abstruse Subjects have never wanted opposition and scandal how true or profitable soever the things were that they treated or writ of Trithemius that Honour and Ornament of Germany for all sorts of Literature wanted not a Bouillus to calumniate and condemn him of unlawful Magick from which all the Learned in Europe know he is absolved by the able and elegant Pen of him that styles himself Gustavus Silenus and others Cornelius Agrippa run the same Fate by the scribling of that ignorant and envious Monk Paulus Jovius from whose malicious slander he is totally acquitted by the irrefragable evidence of Wierus Melchior Adams Nandaeus and others Who almost have not read or heard of the horrid and abominable false scandals laid upon that totius Germaniae decus Paracelsus by the malevolent Pen of Erastus and after swallowed up with greediness by Libanius Conringius Sennertus and many others for not only labouring to bring in a new Theory and Practice into the Art of Medicine but also for striving to purge and purifie the ancient natural laudable and lawful Magick from the filth and dregs of Imposture Deceit Ceremonies and Superstitions yet hath not wanted most strong and invincible Champions to defend him as Dorne Petrus Severinus Smetius Crollius Bitiscius and many others Our Country-man Dr. Fudd a man acquainted with all kinds of Learning and one of the most Christian Philosophers that ever writ yet wanted not those snarling Animals such as Marsennus Lanovius Foster and Gassendus as also our Casaubon as mad as any to accuse him vainly and falsely of Diabolical Magick from which the strength of his own Pen and Arguments did discharge him without possibility of replies We shall now come to those that have treated of Witchcraft and strongly
Fascination and then diabolical is but in vain and needless 7. How can the Witches if not maniacal in the highest degree believe that the Devil who is a Lyar and the Father of lyes and whom they cannot but know hath in the like cases deceived many that have in their opinion made contracts with him will prove true in the performance of his promise Or that he who is the enemy of all truth and goodness and laboureth to deceive all Mankind will be faithful to perform his promise or to do them any good either real or apparent Or if the Witches be not incredibly mad can they believe that he will perform without Hostages Bonds-men or Sureties when we find that the weakest and maddest of Mortals if he make a Covenant with another of known loosness and deceit though for a thing of a far less value than either soul or body will he not require sufficient Bonds-men and Security Now what Bonds-men or Security can the Witches have 8. And if the Witches be not beyond measure deluded and mad must they not rationally know that if the Devil deceive them as he is sure to do there is no recompence to be had nor any that can compel him to perform bargains Before what Judicature before what Judges by what Law must they call him to an account or have him punished So that in all reason and sound judgment we must conclude the Witches to be absolutely mad and then all these things also madness lyes and folly or that there is not nor ever was any such League or Covenant 9. But if all this were granted yet who are the Witnesses to this visible League or Covenant can the Witches name or find any The things that cannot be proved by sufficient Witnesses are never to be believed and we have proved the nullity impossibility and falsity of the pretended Confessions of Witches themselves and therefore that no credit at all ought to be given unto them and however no Law nor Equity ought to allow the Evidence of a Party as in these cases all Witches are And though some few of them have been so exceedingly mad to make such false and absurd Confessions yet if the Records of all Ages and Courts were sought it will be found that many hundreds of them have suffered that never confessed the least tittle of any such matter and the supposed Witches of Salmesbury in the County of Lancaster the tenth year of the Raign of King James were so far from this confession that they were cleared and the accusation found to be false and all acted by the imposture of one Thompson or Christopher Southworth And I my self have known two supposed Witches to have been put to death at Lancaster within these eighteen years that did utterly deny any such League or ever to have seen any visible Devil at all and may not the confession of these who both dyed penitently be as well credited as the confessions of those that were brought to such confessions by force fraud or cunning perswasion and allurements But if there be any such League or Covenant betwixt the Witches and the Devil how cometh the truth of this matter of fact if ever there were or could be any such thing to be certainly known and revealed Have any of the Pen-men of the holy Scriptures recorded that there ever was is or can be any such League or Contract Or was it ever attested by any honest rational men that were ear or eye-witnesses of such a bargain and contract Therefore we must once again conclude De non apparentibus non existentibus eadem est ratio 10. As for the Witches either Males or Females having carnal Copulation with Devils either as an Incubus or Succubus and their stealing of seed from a man and conveying it into the vessels of the woman it is in it self so horrid monstrous and incredible that I cannot well believe him to be a rational person or sanae mentis that believes it as a truth and therefore cannot but think the rehearsal of it a sufficient confutation Also herein I do appeal to all learned Physicians who do know the way that Nature breeds humane seed the causes that make it prolifical and the members fit for its generation and reception who I doubt not will deride this Tenent and condemn it as false and abominable Moreover the horrid absurdity of it hath been sufficiently demonstrated by Wierus Dr. Tandlerus Mr. Scot Mr. Wagstaff and others and therefore all we shall say is this That Devils whether conceived to be corporeal or incorporeal and to assume bodies for the one it must of necessity be were not created of God to generate neither have they nor can have any seed or members fit for generation and therefore to copulate or generate is derogatory from the glory of Nature and blasphemous against God and his Power As for the Devils sucking the Teats Warts or such like excrescences of the Witches bodies we should have passed it over as easily as the former but only that Mr. Glanvil hath taken up the Cudgels to defend it to confute which we shall give these satisfactory Reasons 1. There can be no rational end assigned why the Devil should perform this action for we must tell Mr. Glanvil that supposals are no proofs and ex suppositis supposita consequuntur and in a thing of this nature arguments to prove it probable are insufficient And if as he confesseth for their being suckt by the Familiar I say he saith We know so little of the Nature of Demons and Spirits that 't is no wonder we cannot certainly divine the reason of so strange an action Now if he knew so little of their Nature it must needs be vanity and arrogance to take upon him to declare so much and if he could not certainly divine the reason of so strange an act it was extreme folly and pride in him to bring in idle and vain conjectures and probability where verity and certainty are expected One while he supposeth them corporeal which if granted will not prove that they are recreated by the reeks and vapours of humane blood because their bodies are of a more pure Nature than to be nourished with gross and sometimes especially in melancholick old men and women corrupted blood for if every thing be nourished by its like then they cannot be fed with humane blood for they have no flesh nor bones such as ours that have need to be nourished with blood And for his next perhaps and may be that it is a diabolical Sacrament we shall believe it when he proves it and not before But he hath a third supposal which to him seemeth most probable viz. That the Familiar doth not only suck the Witch but in the action infuseth some poysonous ferment into her If this had been most probable why did he bring in the other two that are less probable surely he might have known that srustra fit per
needs be false But this tenent of Samuels Soul acting in the Body after death is flatly contrary to the plain Doctrine of the Scripture ergo it is false The major we suppose no Oxthodox Christian can justly deny and the minor is proved thus The Scripture doth assure us that those that die in the Lord as without all doubt Samuel did are blessed and rest from their labours Therefore must this Tenent be abominably false for if the Soul of Samuel after his death had been brought again to act in the Body then he had not rested from his labours but had been disquieted and brought to new trouble to have been vexed to have seen Saul committing more wickedness than before in taking counsel from a cursed Idolatrous Woman such as the Lord had commanded to be destroyed And there is no one point in all this transaction of Saul with the Witch that speaketh her Imposture more apparently than where this counterfeit Samuel saith Why hast thou disquieted me As though the Saints of God after death could be disquieted by a Devil or a Witch who according to Gods infallible truth are blessed and rest from their labours and are in the hands of the Lord where no Torments can touch them And therefore none would have spoken those lying words but a devilish cheating quean or a damnable suborned confederate 6. If Samuels Soul was again joined to his body so long after separation and so performed vital actions who was the author of this conjunction or union could the Witch or the Devil or any created power effect that union Surely not none but the almighty power of Jehovah who breathed into Adam the breath of life And therefore we are bold to assert with all the company of learned Christians that this opinion is erroneous impious and blasphemous 2. The second opinion that it was Samuels Soul that appeared in his wonted shape and habit that he wore while he lived hath been strenuously maintained by the Popish party and as strongly confuted by the reformed Divines But we shall not trouble our selves and our readers with them all but only urge two or three that are most cogent thereby to answer Mr. Glanvils fopperies and they are these 1. If it were Samuels Soul that appeared it cannot be supposed to come contrary or whether God would or not for hardly any rational Man we believe will affirm that because God doth whatsoever he will both in Heaven and Earth and who hath resisted his will 2. And it cannot be rationally thought that Samuel who whilst he lived was so punctually careful to do nothing especially in his prophetick office but what he was commanded of God would after his death run an errand without his consent or licence 3. And that his Soul did not come by the command of God is most certain Though Mr. Glanvil ask the question who saith that happy departed Souls were never imployed in any ministeries here below To which though we have answered it before we now again reply that all learned Divines of the reformed Churches have said and maintained it and so do we both say and affirm that they never were nor are imployed in ministeries here below because never created nor ordained of God for any such end or purpose but there are legions of Angels that are ordained to be ministring Spirits and not the Souls of the Saints departed this life But Mr. Glanvil goeth further and saith that Samuel was not raised by the power of the Witches inchantments but came on that occasion on a Divine errand And though we have before unanswerably proved in the general that no Souls of those that are dead do after death appear or wander here below nor come such sleveless errands as he supposeth yet we shall add one or two here in particular to prove that Samuels Soul came not on a Divine errand as sent by God without which mission it could not have come at all 4. For fourthly if Mr. Glanvil had proved by any argument or colour of reason that his Soul had come upon such a Divine errand it had been something but he hath only laid down an affirmation without either proof reason or authority and we may with as good reason deny it as he affirm it for bare affirmations prove nothing at all 5. It is manifest that God in all his ordinances of providence especially in the order of his miracles doth work chiefly to confirm and witness truth for that as the worthy and learned Stillingsleet hath observed is the most proper criterium of a miracle and to send a Soul from the dead must needs be miraculous Now if the chief end in Gods working of miracles for none else but he can work them be to establish truth and settle his own Divine and pure worship then it cannot be to uphold lies and Idolatrous courses But if God should have sent Samuels Soul on a Divine errand when the Witch was practising her Diabolical Divinations and cheating tricks it had been to have countenanced and confirmed both Saul and the Witch in their wicked wayes and to have contradicted his own law and command which did positively order that all that used Divinations should be put to death and all those that sought for counsel from them to be severely punished Now let Mr. Glanvil or any other prove that God orders that to be done by the dead which he forbad to be done by the living 6. If it had been the true Samuel that appeared it is not rational nor credible to imagine that he would neither rebuke Saul for consulting with a Woman that practised those things that were forbidden by the law upon pain of death nor that he would either reprove or punish so wicked a Woman finding her in the very act We say it is not credible unless we suppose Samuel less zealous for the law and commands of God being dead than he was for them being living Surely he that living hewed Agag in pieces only because God had commanded he should be slain would if it had been the true Samuel which without all question it was not have done as much or worse to the cursed and Idolatrous cheating Witch though after his death if he had come upon a Divine errand 7. God should have shewed himself very mutable if he had answered Saul in a miraculous way by a dead Prophet that had refused to answer him by one living And Samuel while living knew certainly that the Lord had rejected Saul from being King over Israel and had testified unto him that the strength of Israel would not lie and that he was not like a man that he should repent But if it had been the true Samuel that had been sent to speak to Saul he knowing both by his own knowledge and relation of Saul himself that God had refused to answer him by Prophets must in that conference both have made God a liar and mutable and also himself who living had testified
appear in the shape of Samuel either to magnifie the skil or practice of a lewd wicked and Idolatrous Woman which thing he had forbidden by his plain and open law nor to gratifie the curiosity of a wretched Reprobate such as was Saul whom he had denied to answer by living Prophets and therefore would not answer him by the apparition of a Devil to have committed a counterfeit Imposture in the shape of holy Samuel And therefore we conclude that it was no apparition of the Devil but meerly the Imposture of the Woman either alone or with a Confederate There is also a fourth opinion concerning the transaction of this Woman of Endor that holds that it was neither the Body or Soul of Samuel that was raised up neither the Devil that appeared in his shape nor that it was the Imposture of the Witch alone or with a Confederate but that it was the Sydereal or Astral Spirit as they are pleased to term it of Samuel that was made to appear and speak by the art and skill of the Woman But because this Tenent is not of much Antiquity nor hath many assertors of it as also because it taketh that for an Hypothesis to wit that there are three parts in Man the Body Soul and Spirit and that the Soul goeth immediately after death either to Heaven or Hell the Body to the grave and that the Spirit doth for a certain time after death wander in the air and may be by a certain kind of art brought to appear visibly and to give answers of all things that it knew living which as yet hath never been sufficiently proved therefore we shall pass it over here having perhaps occasion to speak of it more largely hereafter We shall now come to mention some places in the New Testament that are produced by some thereby to prove the great power of Devils and Witches in transferring and carrying bodies in the air as is that of our Saviours temptation where it is said that the Devil took him into an exceeding high Mountain and that he set him upon the pinnacle of the Temple in Jerusalem from whence they thus argue That if the Devil had power to carry our most blessed Saviour in the air into an high mountain and to set him upon the pinnacle of the Temple that much more hath he power to carry the bodies of Witches who are his sworn vassals in the air whither he pleaseth or they desire To annul the force of which objection we give these reasons 1. If it were granted that the Devil did transport our Saviour in the air yet it will not follow that he can at any time when he pleaseth carry the Bodies of Men or Women so likewise for no particular proposition will according to the rules of art infer a general or universal conclusion nor one example or instance inductively prove a general practice one Swallow doth not make a Summer For though once when our blessed Saviour was baptized the Holy Ghost did descend like a Dove and light upon him it will not follow that in all other of his actions of preaching or working of miracles the holy Spirit should appear also in the form of a Dove nor when otheâ— Saints are Baptized will it follow that it doth or should alwaies appear in the same form And though Samson did once slay a thousand of the Philistines with the jaw-bone of an Aâ—s it doth not follow that either he did so in like manner in every battel or that every Man may do the like 2. If it were granted that the Devil did carry Christs Body in the air it will not follow that he can do so at any other times when he pleaseth because in the temptation of Christ there was an extraordinary dispensation of God for the same which cannot be presupposed in the ordinary transportation of Witches and therefore the argument falls quite to the ground 3. In the actions of Satan especially in elementary things for we speak not of the acts of his will the will order and licence of God is chiefly to be considered because his power in respect of execution is under the power of the Almighty so that he can do nothing in this respect but what he is ordered and commanded to do And therefore the end of the action is principally to be regarded for if God should have given way that Christ should be carried by Satan in the air it was for a glorious and good end that the obedience of his will to the Father might be shown and that his victory over the Devil might be made manifest but in carrying the Bodies of Witches in the air there can be no good just or pious end wherefore the Devil should be licensed or permitted to carry them in the air except it were to promote filthiness and abominable wickedness which were absurd and blasphemous to imagine And therefore we may rationally and plainly conclude that the carrying of the Bodies of Witches in the air by the power of the Devil is a false wicked and impious opinion 4. Some are of opinion that this whole transaction was visible sensible and corporeal as Theophylact and many others Some are of opinion that it was wholly in a Vision And some take a middle way that it was partly sensible and visible and partly mental and by way of vision Of which opinion the great Cameron seems to be who compares it with that of Ezekiel who saith And the spirit lifted me up between the earth and the heaven and brought me in the visions of God to Jerusalem And sheweth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth agree with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as applicable to lifting up or carrying in a vision as to bodily transportation And that it was either altogether or partly in a vision the learned Beza gives us this note Hoc videtur satis ostendere haec omnia per visionem quandam non corporali transvectione ostensione esse gesta quomodo nempe humanitus videre potuisset omnia regna orbis gloriam eorum in momento But though it be the more sound and rational opinion that the whole transaction was mental and in a vision yet we shall not altogether stand upon that but if it be granted that it was corporeal and visible yet it doth not appear that our Saviour was in his Body carried by the power of the Devil in the air either to the top of an high mountain nor set upon the pinnacle of the Temple in Jerusalem and that for these reasons 1. Our Saviour did not go to undertake this combat with Satan unwillingly that he need be constrained or carried to try the utmost power and malice of the Devil but readily and willingly by the conduct and leading of the holy Spirit for the Text saith in Matthew Then was Jesus led up of the spirit into the wilderness to be tempted of the Devil
God granted to them when they are sent forth to perform such or such an act For as it may not be rationally granted that the two Angels that were instruments for the destroying of Sodom and Gomorrha did bring down fire and brimstone from Heaven by their own created power nor that the destroying Angel in Egypt did in one night kill all the first-born by his own power but by the power of the Almighty granted unto him in that mission so it is not rational to suppose that although Satan might by internal motions and spiritual temptations prevail with the Sabaeans and Chaldaeans who were his Vassals wherein he could work what he would to take away the Oxen Asses and Camels of Job and to slay his Servants though I say he might do this by his created power yet that he should bring fire from Heaven to destroy the sheep or that he by his created power could raise such a wind as could blow down the house in which the Sons and Daughters of Job were and slay them is not probable but that it was performed by that assisting power that was granted him of God to effect that affliction upon Job that God had determined for the trial and manifestation of his Faith and Patience which cannot in any reason be said to be done by Devils in their transactions with Witches and therefore must needs be Fables and Chimeras 5. And whereas he addeth that the Devils can perform all kind of motions with natural bodies and that none can resist them it is too large by far for by that rule they might shake and remove the earth which they cannot do for it abideth firm according to Gods appointment in the creation And it is absurd to think that the superior and good Angels cannot resist them who have far greater force and might than the faln Angels have 6. And whereas he would prove the power of Devils by that of the spirit of the Lord conveying of Philip from the Ethiopian Eunuch which supposing it to be a good Angel it must likewise be granted to be furnished from God to have that power to carry him away and doth not necessarily conclude that the Angel did it by its proper created power neither is the consequence good to argue that what a good Angel may do that therefore a bad one may do the same or the like for their powers and strength are not equal the one retaining what he had by creation the other losing much by reason of his rebellion and fall as an outlawed person hath not in a civil respect the same power that another person hath that is under a legal capacity and as a prisoner that is loaden with chains gives and fetters can neither walk leap or run so fast as he that hath none no more can the fettered Devils move with that agility and celerity that the good Angels can do that have no fetters nor chains at all 2. A second kind of actions that he assigneth unto Devils is that they cannot only move bodies locally but also can alter them diverse and sundry ways as to make hot things of cold and so on the contrary white things of black and black of white and can make of fair things deformed ones and so on the contrary and can make sound bodies sick and sick bodies sound affecting them with various qualities But these particulars he leaves altogether without proof except one Text in these words And he cried with a loud voice unto the four Angels to whom it was given to hurt the earth and the seas From whence we shall observe these things 1. It is granted that God doth make use of evil Angels to punish the wicked and to chastise and afflict the godly and in the effecting of these things that they have a power given them to hurt the earth and the Sea and things therein as to bring tempests thunder lightning plague dearth drought and the like but that in the effecting these things they have a dative power above what they had in Creation and that they are commissioned and sent by God upon purpose to fulfil and effect these things and so are as the organs and instruments to perform the will of God in his justice and are always for such ends as tend to the Glory of the Creator But for Devils to be sent to play such ludicrous filthy and wicked tricks with Witches as is commonly affirmed suits not at all with the Wisdom and Justice or Glory of God neither have we any such examples in holy Writ no further but that Devils only are Gods Executioners or Hangmen 2. It doth no where appear that the Devils can alter or change the shape or qualities of things at his own will and pleasure but the contrary is manifest in the Priests of Baal in the time of Elijah upon the Mount Carmel where their Idols or Gods were to shew their power by firing the Sacrifice a thing which if Satan could have done for them with all his power it had been most advantagious for his Kingdom but it is evident that he neither did nor could procure as much fire as would burn the Sacrifice though earnestly called upon by his best Servants the Idolatrous Priests But thou wilt say his power was then restrained and withholden at that time from effecting any such thing Well grant it were so what was the end that God used that restriction upon him at that time for was it not because God would not contribute to magnifie the Devils Kingdom nor to suffer him any longer to deceive his people But to discover the weakness of his power who is not able of his own created power to bring forth fire where there is none not able to break a paper window unless he have leave and power given him from God And therefore much less can for the magnifying of his own power and to dishonour the Creator appear as a Cat Dog Squirrel or the like to Witches suck upon their bodies have carnal copulation with them or transport them in the air for this were to advance his credit too much and utterly derogatory to the Glory of God 3. Concerning Satans being an instrument and means to bring and cause diseases it may be considered these two ways 1. In an ordinary way he seduceth and draweth men to gluttony and drunkenness by which way of iâ—gurgitation and excess they draw and contract to themselves diverse Diseases as Coughs Catarrhs Dropsies Scorbutick Distempers and the like Others he draweth to insatiable lust and concupiscence that thereby they fall into the Lues Venereae and the whole troop of those dire and horrid Symptomes that accompany it whereby Men and Women undergo great misery pains sickness and sometimes death Sometimes he pusheth Men on so far in malice wrath choler and passion and many other such like ways that they wound lame and sometimes kill one another and in this sense he may be said to cause diseases diverse ways 2. But
blood or affinity Also money was given as was said to the Poysoners instead of inheritance But when they had murthered the Brother and only Son of one Necus and that scarcely others than the Masters of Families themselves or their Sons did perish And that also they had marked that into what Houses those Conspirators had insinuated themselves that those for the most part did perish into whose Houses they entred but the Conspiracy being found out they were all put to death with most exquisite torments They also confessed that they had determined to kill all the Citizens upon a Festival day by anointing the Seats and to that purpose they had prepared twenty Pots full of that pernicious and hellish Ointment And Paracelsus tells us that at St. Vitum and Villacum certain of the Poyson-makers in the time of a Plague did take the Earth and Dust from the Graves of those that had been buried and did so prepare it with their Magical Art that they raised up a most cruel and raging Plague whereby many thousands of men were infected and slain But that the manner of that preparation is by no means to be revealed Those that desire more satisfaction in this particular may have recourse to that learned Treatise de Peste written by the learned and industrious Matthias Untzerus 5. But there is no where a more strange accident written than what is recorded in our own Annals in the year 1579. the nineteenth year of the Reign of Queen Elizabeth in these words The 4 5 and 6. days of July were the Assises holden at Oxford where was arraigned and condemned one Rouland Jenkes for his Seditious Tongue at which time there arose such a damp that almost all were smothered very few escaped that were not taken at that instant The Jurors died presently Shortly after died Sir Robert Bell Lord Chief Baron Sir Robert de Olie Sir William Babington M r Weneman M r De Olie High Sheriff M r Davers M r Farcurt M r Kirle M r Pheteplace M r Greenwood M r Foster Serjeant Baram M r Stevens c. There died in Oxford 300. persons and sickned there but died in other places 200. and odd from the sixth of July to the twelfth of August after which day died not one of that sickness for one of them infected not another nor any one Woman or Child died thereof This is the punctual relation according to our English Annals which relate nothing of what should be the cause of the arising of such a damp just at the Conjuncture of time when Jenkes was Condemned there being none before and so it could not be a Prison Infection for that would have manifested it self by smell or by operating sooner But to take away all scruple and to assign the true Cause it was thus It fortuned that a Manuscript fell into my hands collected by an antient Gentleman of York who was a great observer and gatherer of strange things and facts who lived about the time of this accident happening at Oxford wherein it is related thus That Rouland Jenkes being imprisoned for treasonable words spoken against the Queen and being a Popish Recusant had notwithstanding during the time of his restraint liberty sometimes to walk abroad with a Keeper and that one day he came to an Apothecary and shewed him a receipt which he desired him to make up but the Apothecary upon the view of it told him that it was a strong and dangerous receipt and required some time to prepare it but also asked him to what use he would apply it he answered to kill the Rats that since his Imprisonment spoiled his Books so being satisfied he promised to make it ready After a certain time he cometh to know if it were ready but the Apothecary said the ingredients were so hard to procure that he had not done it and so gave him the receipt again of which he had taken a Copy which mine Author had there precisely written down but did seem so horribly poysonous that I cut it forth lest it might fall into the hands of wicked persons But after it seems he had got it prepared and against the day of his tryal had made a week or wick of it for so is the word that is so fitted that like a Candle it might be fired which as soon as ever he was Condemned he lighted having provided himself a Tinder-box and Steel to strike fire And whosoever should know the ingredients of that Wick or Candle and the manner of the Composition will easily be perswaded of the virulency and venenous effects of it and this in him in regard of the use and end was meerly Diabolical though th◠agency and effects were meer natural 6. It is very strange to consider what learned and grave Authors have left recorded of the Ligation or binding of Husbands that they might not be viripotent or be able to have to do with their Wives for a longer or a shorter time nay some even have proceded so faras to write it and seem also to believe it that by venifice or Witchcraft the virile members may be quite taken away as is related by Codronchius of a certain young man that had his members quite taken away by a Woman Witch which notwithstanding she restored again by beating and putting her in the fear of death And of this incredible story Sennertus a professed maintainer of the impossible power of Witches doth notwithstanding give this censure The Devil doth often delude men by prestigious and jugling deceits and perswadeth them that he hath brought such Diseases as indeed are none at all as this taking away the virile member related by Baptista Codronchius For although some be of that opinion that the genital members may really be taken away and restored by the Devil notwithstanding he saith I had rather hold with those that believe such things are meer juglings and delusions seeing it is not in the power of the Devil to restore unto man a member lost or taken away The most learned Lord Bacon doth affirm that this kind of Ligation or binding to make men impotent for Coition is frequent in Santonne and Gascoigne and is used to be done upon the Marriage day and that it is often performed by the Mothers to prevent that incantation by others and that they may loose it when they please And doth think it no light matter because punishable by their laws And saith after If it exceed not nature it hath its force from the Imagination of the binder of the virile member and adds Putem ego illud ab incantatione alienum esse quia non à certis personis tantum quales incantatores sed à quolibet fieri potest But that which puts it forth of all doubt that it is nothing but melancholy and the abuse of the fancy is manifest from the observation of perspicacious Salmuth which is this I have known two he saith who did imagine themselves impotent
being feeding his flock was slain by two Noblemen and his body thrown into a company of bushes The Judges of the same place having much and daily sought the Shepherd after four days at length find his body in the bushes But because that murder was committed no witnesses being by the suspicion fell upon the two Noblemen inhabiting in the nearest place who being taken were haled to the body of the person murthered But what comes to pass The first scarce with his eyes had looked upon the dead body but behold the blood in plenty begun to flow from thence But the other coming near the very right hand of the person murthered did first of all shew to those that were by the wound and afterward the murderer himself Which being done forthwith the two Gentlemen or Nobles did of their own accord confess that they were the Authors of the murther and did receive the punishment that was worthy of their deeds 10. Another very remarkable one we have from the same Author cited from Cantipratanus lib. 2. mirac c. 29. in this manner It happened the Author saith in the year of Christ 1271. in the Town Psorizheim that a certain most wicked old Woman familiar with the Jews did sell them a girl of seven years old and without parents to be slain Her therefore in secret her mouth being stopt setting her upon linnen cloaths they wound almost in all the junctures of the members with incisions and with great endeavour press forth the blood and receive it most diligently in the linnen cloaths But she being dead after great pains the Jews throw her body into a running water near the Town and laid an heap of Stones upon it But after the third or fourth day her body is found by Fishers by means of her hand stretched forth towards Heaven and carried into the Town the people with abomination crying forth that so great a wickedness was perpetrated by the Jews And the Marquiss of Baden being near went unto the Corps and straightway the body standing upright did stretch forth its hands unto the Prince as though it would implore the revengment of blood or perhaps mercy But after half an hour it disposed it self upon its back after the manner of those that are dead Therefore the wicked Jews being brought to the spectacle forthwith all the wounds of the body burst forth and in testimony of the horrid murder poured forth great plenty of blood whereupon the Jews were put to death 11. Another the same Author relateth from Jacobus Martinius in Disp. de Cognitione sui propl 8. who saith In the year of our Saviour 1503. a certain Inn-keeper by name Buggerlinus with whom a certain poor Merchant or Pedlar had laid up his money or stock occasion being taken by the Inn-keeper he kills him in a Wood and buries him privately but afterwards when he was found the suspicion of the murther fell upon the Inn-keeper For that Pedlar had a bended knife or dagger at his girdle which they took and shewed to the Inn-keeper asking him if he knew it But behold assoon as he took it in his hand it sweat drops of blood whereby the murtherer being affrighted confessed the murther and so was Executed 12. We have also a punctual History to this purpose related by Holling shead Stow and Sir Richard Baker from Roger of Winchester of King Henry the second which is this This King when he was carried forth to be buried was first apparelled in his Princely Robes having his Crown on his Head Gloves on his Hands and Shoes on his Feet wrought with Gold Spurs on his Heels a Ring of Gold on his Finger a Scepter in his Hand a Sword by his Side and so was laid uncovered having a pleasant countenance which when it was told to his Son Richard he came with all speed to see him and as soon as he came near him the blood gushed out of the nose of the dead Corps in great plenty even as if the spirit of the dead King had disdained and abhorred the presence of him who was thought to be the chief cause of his death Which thing caused the said Richard to weep bitterly and he caused his Fathers body to be honourably buried at Fonteverard 14. The last story that we shall relate of this nature is from a Minister that is learned sincere and of great veracity who had it from those that were eye-witnesses and is this In the year of our Lord God 1661. January 30th on Saturday at night about nine of the Clock did John How of Bruzlington-Bank at the foot of an Hill which is about two miles distant from Bishop-Awkland murther Ralph Gawkley who was a Glover in Bishop-Awkland This How was the next day apprehended and brought to touch Gawkleys Corps the lips and nostrils of the dead body wrought and opened as he touched which made him afraid to touch the second time then presently the Corps bled abundantly at the nostrils in the sight of Mr. Robert Harrison the Coroner now Tenant at Bishop-Awkland to Mr. Franckland from whom I had the relation of Anthony Cummin and his Brother c. of the Jury and of a great many towns people who were then present So How was Executed the next Assizes after at Durham Witnesses against him were Anne Wall whom he also wounded yet she escaped with her life and How 's own Wife at the motion of her own Father a very honest Man who bid her tell the truth and she should never want help Some may think that I have been too large and tedious in heaping so many stories concerning the bleeding of the bodies of those that have been murthered but I did it for this reason because there are many that think it but to be a Fable of the credulous vulgar and others think that it is but an ordinary matter that happens to any bodies that are dead and no extraordinary or supernatural thing in it at all But whosoever shall but use so much patience as seriously to read and consider these select Histories that we have recited may easily be satisfied both that such bleeding is absolutely true de facto and also that there is something more than ordinary in it and therefore we shall inlarge in these observations 1. It will not be found to hold touch upon diligent observation and strict inquiry that all dead bodies do bleed fresh and rosie blood especially after the third or fourth day or after some weeks as divers of the instances above given do manifestly prove and therefore is an accident incident to some dead bodies and no to all And it will as far fail that wounded bodies that have been slain in the wars after the natural heat be gone will upon motion bleed any fresh or crimson blood at all for we our selves in the late times of Rebellion have seen some thousands of dead bodies that have had divers wounds and lyingnaked and being turned over and over and
and always with an If or some other note of signal dubitation and also the Lord Mountaigue in his Essays and our Countreyman Mr. Osburne no contemptible persons in his writings seem utterly diffident of any such matter 4. Again if we consider how easy a thing it is for the most vigilant attentive and wisest person either to impose upon himself being drawn by those overruling notions that he suckt in from his childhood whereby the will and affections being never so little byassed the judgment will be presently swayed that way or how subject the most wary and perspicacious person is to be imposed upon by the cunning craftiness or confederacy of others or drawn to believe a meer impossibility by the perseverant asseverations of what others have seen and known may certainly induce us though not utterly to reject all relations of this nature yet to stand like Janus in this field of doubtful perplexity 5. If to this we add the consideration how rare and seldome these things happen and how long though it argue but negatively many Physicians have practised and yet have never met with any such strange accidents and withal that many of these vomitings of strange stuff and the like have been meer counterfeit juglings and Impostures as was manifest in the Boy of Bilson Sommers of Nottingham and diverse others besides I that have practised Physick above forty years could never find any such thing in truth and reality but have known many that have counterfeited these strange vomitings and the like which we and others have plainly laid open and detected So that though we shall not simply deny the verity of these relations so we cannot but believe that some of them have been cheats and delusions and others meer mistakes of ignorance and vain credulity and in the belief of any of them that we ought to proceed with much cautiousness and careful foresight 3. The next thing that Helmont lies down after he thinketh that he hath proved the matters of fact sufficiently is the assigning of the true cause as he thinketh of the bringing to pass these wondrous effects And these he maketh twofold first the Devil by reason of the league with the Witch doth bring and convey the things to be injected to the place or near the object and makes them invisible by his spiritual power Secondly that the Witch by the strength of her imagination and the motion of her free will which he holds to be the only peculiar prerogative of mankind and to remain both with Men and Women after the fall namely a power by their free wills and force of imagination to create or frame seminal and efficacious Ideas to work as it were ad nutum doth convey or inject these strange things into the bodies of those they would hurt or torment and that in this case as the ultimate attempt of nature there is and may be a penetration of dimensions and these things he attempteth to prove after this manner which we shall first amply lay down and relate and afterwards we shall give some notes and observations upon them as things of great weight and consideration 1. He granteth that the evil spirit hath a power motive yet therewith cannot hurt the innocent as he pleaseth And further he tells us that these injected things do enter invisibly And that this one thing is meerly Diabolical For the most miserable scoffer he saith seeing he hath nothing that is real left to his liberty yet he hath vain appearances Because he is the Father of lies he feigneth those things and maketh them to appear falsly or otherwise than they are from the beginning of the World And in these juglings the Man that is the Devils bondslave worketh nothing at all But by what manner the Devil maketh things visible in themselves to be invisible or how he involves them in his invisible spirit he confesseth that he is not a sedulous searcher of the works of Satan that belong unto him in propriety And therefore that the Devil doth transfer the things to be injected being made invisible unto the object the Idea of humane desire directing And because it is not permitted to the Devil to enter into Man much less that he may hurt him and least of all with an invisible burden therefore he useth the free motive power of the Man bound unto him The Man doth therefore impress his free motive Blas into the body made invisible but the Devil doth carry it unto the Man into whom it is to be injected And as a knife by the desire and consent of the person wounding is fixed into the flesh of him that is wounded So this body made invisible by the Devil is injected into the body of the person to be inchanted by the Idea of the motive power of the Witch Satan conspiring to this because of the purposed direction of hurting the person 2. Truly I believe he saith that it doth fight with Piety if a power exceeding nature be attributed to the Devil As though Satan should be above nature and should operate things impossible to nature I grant that the manner is exotick and strange but yet notwithstanding it ought to be contained within the limits of nature And if it be said the manner is unknown by which nature should do it The manner is also equally unknown by what means Satan should do it Therefore they gain nothing who refer the work of nature unto the Devil But whether they offend or not let others look to it For at least it is an invention of immense sloathfulness to refer all things to the Devil that we do not understand Neither would I saith he have the Devil called upon to satisfie our questions by a temerarious attribution of power 3. Therefore he saith I will shew that the aid of Satan is not at all needful that some solid body may be drawn without the comminution of it self by a passage far less than it self For the evil spirit though he have a motive Blas yet notwithstanding it is against piety that he can hurt the innocent at his pleasure Which certainly should come to pass if every where he could inject these things according to his nefarious will for he saith I have seen these things happen to innocent children to Virgins that were pious and devoted to God after a singular manner And to prove this point he giveth these instances Cornelius Gemma de Cosmocriticis doth recite that he had seen a piece of three pounds or 48. ounces weight of a brass Cannon which a Maid the Daughter of a Cooper had voided by stool with its characters or letters together with an Eele wrapt in its secundines But it is impossible to nature to melt powdered metal in us and to be detained so many months in its pristine figure in the Intestines or that the Eele should so often be made into small powder and to arise again from death And that pieces of wood and leather
should so often be turned into small powder and again restored into their former condition For he saith I have seen at Bruxells in the year 1599. that an Oxe having taken three Herbs did vomit a Dragon with a tail like an Eele a body as of leather a Serpentine Head and not less than a Partridge There is he saith an History of a Polonish Countryman seen lately of the Son of the Lord Ericius Puteanus A certain rustick did attempt himself to cut the Squinsie that he had in his throat with a short Knife which at unawares he swallowed and that at the length he did void the same at the right side of the Abdomen or lower belly with much rotten matter after great tortures and survived in health Also at Vilvordia in the year 1636. a Countryman known unto me he saith intending to feed a Cow did daily give her a bowl in which he had boiled Pot-Herbs with bran At last she waxeth leaner more and more every day and begun to halt upon the right thigh The Cow being killed the short Knife of his Wives bended back into the haft of Box is found hid betwixt the ribs and the shoulder blade For the Country Woman in cutting the rape root had left her Knife amongst the Pot-Herbs and the Cow by drinking had swallowed it Also he saith Ambrosius Paraeus relateth a story of a certain man whom Thieves had compelled to swallow a Knife which he afterwards being sound did void by an Apostume of the side Alexander Benedictus he saith doth mention another to whom an Arrow had penetrated into his back the hook of which of the breadth of three fingers he did void by stool without hurt The same Author relateth of a certain Girl of Venice who had swallowed a Needle and that after two years she voided it by urine crusted over with a stony substance Also he saith Antonius Benevenius doth relate that an Hetruscan Woman had swallowed a Copper Needle or Pin which three years after she voided at the Navil and was sound Valesius de Taranta he saith mentioneth a Girl of Venice perhaps the same who voided by urine a Pin of three fingers long A certain Capucine at Eburum called Bullonius by Sirname Hamptean did with much aversion of mind drink up an huge living Spider which he had seen fall into the Chalice in the time of the Sacrifice of the Mass. Within a few days he had a Phlegmon or bile that did arise in his right thigh and with much rotten matter from thence he voided the whole Spider but being dead A young Merchant of Antwerp being playing at Venice in his mouth with an unripe Ear of Barley did swallow the same with an huge fear of suffocation From thence after three Weeks in the left side above the Girdle an Apostume appeared and at the length with the rotten matter the same Ear of a yellow colour is extracted whole And he escaped sound With Fernelius a Student is related to be cured by him who had voided an Ear of Corn by the ribs Also Writers do commemorate that the young one sometimes dead and wasted in the Womb hath voided the bones through the Womb the belly by the na vil and sometimes by the fundament More things of this nature do every where occur amongst Authors worthy of credit 4. From which matters of fact he thus concludeth By which he saith it is manifest that solid bodies sufficiently great have penetrated the Stomach the Bowels the Womb the Caul the lower Belly the skin upon the inside of the Ribs the Bladder Membranes he saith impatient of so great a wound That is to say that Knives have been transmitted through these Membranes without wound which is equivalent to the penetration of dimensions made in nature without the help of the Devil And that an human body may be drawn through a small hole through which a Cat might only pass but not through a Wall Verily that the Devil cannot break a paper Window without the consent of his Master is he saith manifest by the process and arrest of Ludovicus Godfredus the Witch pronounced at Aix in Narbona the last of April 1611. I pray you where have the three pounds of brass of the Cannon of War marked with its letters laid hid how for so many months hath the dross shined in what part was the piece of brass greater than the intestine contained While I was he saith shewing a necessary vacuity in the air I promised that I would declare that although the penetration of bodies by the primary law of nature and by the common way of Artificers be forbidden notwithstanding that while a body doth totally pass over into the dominion of the spirit and is carried over and is by that as it were weakened then bodies do naturally and mutually penetrate one another at least in that part that is porous Because that the spirit then doth inclose the body under it self and therefore as it were taketh away the dimensions 5. And to confirm and open this point more fully he saith I will premise some things The desire of eating Muscles did invade a Woman with Child And she eateth some of them so very hastily that she did devour the raw shells twice or thrice broken with her teeth Thereupon by and by within an hour she bringeth forth a sound and adult Child with the same half-chewed shells and wounded in the belly Therefore the shells without the aperture of the membranes had forthwith penetrated the Stomach Womb and Secundines or else there were new shells generated upon the young Child Neither could this later be true For they were the true fragments of the Muscles and not figuratively framed to the imitation of them Furthermore the appetite is not carried to a thing unknown Therefore the appetite of eating the Muscles was not of the Child but of the Woman Therefore it was not necessary that new Muscles should be generated about the Child for they were desired by the Mother that they might become nutriment to her not the Child Otherwise by the same argument of Identity what things soever should by the appetite be desired should be generated about the young Child of whom when they could not be digested they should be always either left remaining about the Child or should there putrefie Which is false both ways for if it should putrefie that which is desired would cause abortion or if it were conserved there it would be found regularly For the Child is only nourished by the Navil Therefore those external Muscles could neither be wished by the Child nor could be profitable unto it and by consequence were neither for an end made anew but sent to the young one by reason that it was an uterine appetite The appetite is always directed from the end but the Woman with Child desired the Muscles not the shells neither that the Muscle being a living animal might remain in its former state