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So ftill we fee, that in all thefe things, as we faid before, the Divel is not beholding to others, (as might be fufpected) but others have been beholding to him: As for his Divinity, in higheft points, if he fpake the truth, it was for his own ends, as we faid before: He can do it, who makes any queſtion? In controverted points, we may obferve, that he doth ferve the fcene and prefent occafion; and I make no queftion, but had Dr. Dee gone to Conftantinople, and been entertained there with refpect, his Spirits there would have fhewed themfelves as good Mahometans, as elfewhere good Roman Catholicks, or Proteftants.

We have fomewhere a very pretty Tale, (I would fay a curious Obfervation, if I thought it true) concerning the nature of the Serpent or Addar, handfomly expreffed, how the tra neth her yong ones to fet them out abroad into the world, that they may shift for themfelves. Twenty days, as I remember, are ſpent in that work: Now whether it be fo really, I cannot fay certainly, but I fufpect it. It is not in Ariftotle, and I looked in Aldrovandus, and I could not finde it: But whether it be fo or no, let no body wonder; for this was the maner of Freaching formerly (and may be yet perchance in fome places) among Monks and Fryars in great requeft. They would make a ftory of Man, or Beafts, as they thought fit themfelves, and their Fancies beft ferved; pretty and witty, as much as they could; whether it had any ground of truth, or no, no man required: The moralization was good. If the Divel have done fo here, it was not through ignorance (for he is too good a Naturalift; and I believe there is fomewhat even in Nature, though we know it not, why both in facred and prophane Hiftory, Spirits and Serpents are fo often joyned) of which is true and real; but as hath been faid, it ferved his turn, and that is enough. And although, having confidered it as an Objection, how the Divel cometh to fpeak fo much truth, as will be found in this Book; no man, I think, will expect I fhould give an account of any falfe Doctrine or Divinity, that it may contain: Yet one point I think fit to take notice of, and proteft againſt it; as falfe, erronious, and of dangerous confequence, and that is, where it is faid, That a man (in fome cafes) may kill another man (Prince or other) without apparent caufe, or lawful Authority, and therefore punishable by the Laws of Man; who nevertheless, may expect a great reward at the hands of God for his act: How this may agree with the Principles of New Lights, and Anabaptiftical Divinity, I know not; it is very contrary to the Principles of that Orthodox Divinity, lately profeffed and established by Law in England.

I have now faid in this main Objection, (as I apprehended it) what I think was most proper and pertinent, and I hope may fatiffic. But I have fomewhat elſe to fay, which in this cafe of Divels and Spirits in general, I think it very confiderable, and may fatisfie perchance, in tome cafes, where nothing clfe can. We talk of Spirits, and read of Spirits often, but I think it is very little that we know (the best ofus all) of them, of their nature or differences: And how then can it be expected that we fhould refolve all doubts? And though I think it is not much that any man ever knew and rightly apprehended, or can, as he is a man in this bufinefs; yet my opinion is, (though I know it is much gainfaid and oppofed) that ancient Flatonick Phylofophers of the latter times, understood much more then moft Chriftians; I do not write this, as though I thought, or would have any thought by others to be the worfe Chriftians for being ignorant in thefe things; but rather, in my opinion, anyman