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 ’tis 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, _frustra fit per plura, quod fieri potest per pauciora_. And is his sucking now come to infusion and injection? surely these will not accord: but enough of supposals. [Sidenote: _Reas. 2._] [Sidenote: History.]