Ephes. 2. 2.
2 Tim. 3. 8.
1. We shall grant thatPharaohand the Magicians being Idolaters, and worshippers of false gods, their ends were principally to magnifie the power of their Idols, and to manifest that their supposed gods could work, and bring to pass as strange miracles or wonders asMosesandAaroncould perform by the assistance of the God of the Hebrews; and in respect of this end they had all the assistance that Satan and his dark kingdom of Angels could afford them in a spiritual and hellish way;for he is the Prince of the power of the air that worketh in the children of disobedience, for such were bothPharaohand his Magicians. And to this purpose doth the Apostle tell us, speaking of false and seducing teachers:That they were like Jannes, and Jambres that withstood Moses, in their resisting of the truth: so that the Magicians ofPharaohwere condemned for resisting the truth of that message thatMosesandAaronbrought, and of those real miracles that they performed; and so in respect of the wicked end they aimed at, they were assisted with the power and concurrence of the Devil, and in that respect only were his servants and instruments.
But as for the second particular, namely, the efficient causes and means of the producing of those things that the Magicians did, we affirm they were performed by the power of nature and art, and that the Devil was no efficient cause of their production, and that by these irrefragable arguments.
Argum. 1.
1. Those that affirm that the Devil did or can produce such strange effects, do also acknowledge, that what he performeth in natural and elementary Bodies, is done by applying natural agents to natural and fit patients, which do truly bring to pass such strange effects, and that he doth no more, but only make the local application ofthem. From whence it must necessarily follow that the effects flow from natural agents, and so no causality at all can be ascribed unto him, except that fictitious one of beingcausa sine qua non, which is as much as no cause. And besides that, there is no proof that he maketh this local application; for if he be incorporeal, then it is simply impossible that he should perform any such matter; and however, a man by natural power and means, if he know the fit and apt actives and passives, may perform them himself, and so his assistance is needless; and we have never yet met with any argument that bore any convincing force that might induce us to believe that he is so great a Naturalist.
Argum. 2.
De secret. oper. Art. & natur.c.5.
Gen. 30. 37, 38, 39.&c.
2. There are many persons that think themselves no mean sharers in the most sorts of learning, and others that are very strait laced in their pretended zeal for godliness, and in detesting the works of Satan, that even startle and shew an abhorrency at the word Magick, if it be but once named, as though there were no Magick but what is diabolical, or that which they call diabolical were any other way evil but only in the end and use: for there are many plants and minerals, that though poysonous, are yet notwithstanding good in respect of their Creation, and the good uses that may be made of them, as to kill noxious animals that are hurtful unto man. But if any force of malice and wickedness should use them to poyson and destroy Men and Women, it were wicked and diabolical in the end and use, yet were the means lawful and natural. So whatsoever the Devil may do by wicked Men, his instruments, in leading and drawing them to make use of the greatmagnalia naturæ, to work strange wonders by, thereby to confirm Idolatry and Superstition, or to resist the truth and such devilish ends, though the end and use may be wicked and diabolical, yet the efficient cause is natural and lawful. And therefore we can find no other ground or reason of dividing Magick into natural and Diabolical, but only that they differ in the end and use: for otherwise they both work by a natural agency and means, seeing the Devil can do nothing above or contrary to that course that God hath set in nature. Therefore may men do without the aid of Devils whatsoever they can do, seeing they have no advantage over us, but operate only by applying active things to passive, like as Men do: And therefore said that most learned Philosopher, Chymist and Mathematician, our CountreymanRoger Bacon, excellent well in these words:non igitur oportet nos uti magicis illusionibus cum potestas Philosophiæ doceat operari quod sufficit. Therefore are those men that came from the East to worship Christ called Magicians, not because that great knowledge they had in the secrets of Nature was Diabolical or unlawful; for the name of a Magician was honourable and laudable, until Knaves and Impostors made use of it to cheat and couzen withal, and for wicked and ungodly ends; but because they had made use of it for the glory of God, and the good of mankind, therefore were they Magicians in the genuine, and best sense, as working by lawful and naturalmeans, and to a good end: when the Magicians ofPharaohmay be called Cacomagicians, because they used the good and excellent causes and agents of nature to a wicked and Diabolical end, namely to resist the truth: and so the only difference of Magick is from the end and uses, and not from the causes or agents, that are both natural. So what these Magicians ofPharaohdid, though it were strange and wonderful, yet was it meerly by natural means and causes; and yet being for a wicked end was therefore Diabolical. SoJacobwhen heset the pilled rods with white streakes in them, before the flocks in the gutters in the watering troughs, that when the Rams and the Sheep came up to drink, and coupled together, they might conceive and bring forth ring-streaked, speckled and spotted young ones; It came so to pass, and is confessed byPereriushimself, and the most of learned Expositors upon that place, to be from natural causes, and was a strange feat of natural Magick; but not evil because not directed to a wicked end: but that ofPharaohsthough wrought likewise by a natural causes (for so it was whether ascribed to the Devil, that can but work by natural means, or not) was wicked and Diabolical; because they did it to resistMosesandAaronthe messengers of the Lord Jehovah.
Argum. 3.
3. The most or all the learned Expositors that have Commented upon this place ofExodus(as may be seen in Dr.Willets Hexaplaand divers other learned Authors) though they attribute these things done by the Magicians to the power and assistance of Satan, yet in the manner they do acknowledge them not to be done really and in truth, but only in shew and appearance. But what they mean by shew and appearance is not so easie to find out and determine; for if by it they mean, that they did it as Juglers and those that use the Art of Leger-de-main do, that is, by shewing one thing, and then by nimble sleight and agility convey it away, and suddainly and unperceiveably substitute another thing in its place, which they perform by leading the Eyes and attentions of the spectators another way with staring and using of strange and insignificant words, then we should be soon accorded, for so they might probably and easily have been performed as we shall prove anon, but this is not the thing they mean or intend. But some do mean that the Devil did only deceive the Phantasie and imagination of the beholders, in causing them to imagine and believe that the rods were changed into Serpents, when they were not changed at all, but only their imaginations deceived in thinking them to be Serpents when they were but only rods, as melancholy persons, Men in Feavers, Phrensies and Maniacal distempers do often think and affirm that they see strange things when they see no such things externally, but the Phantasie is only deceived with the species and images of those things within. This might be granted ifPharaohand all the Spectators could be proved to be Men under those forenamed distempers and the like, though yet that might (and doth often) come to pass from meer natural causes, where the Devil hathnothing to do at all. But the beholders of these actions of the Magicians are neither proved, nor can rationally be supposed to be Men under any such distempers; but must be understood to be Men of several constitutions, tempers, and of sound health, and therefore not any way capable of any such illusions, neither could the Devil in a moment have so vitiated their imaginations, which we affirm he can no ways do, except the humours, fumes and spirits in the Body be first altered by natural causes, which cannot be done instantaneously, and if it could, then it would follow that no Man could certainly tell, when he were deceived in his imagination, when not: neither could it be, (as some imagine,) by casting a mist before their Eyes; for though Christ did hold the two Disciples Eyes going fromEmaus, that they did not know him, it were blasphemous to think that Satan could do so also. And a mist casting before their Eyes might make them to see more dimly and confusedly, and cause things to appear greater than they were, but not to make one thing seem a quite contrary. But it never was yet proved that Satan could do such a thing, and what was never proved, may safely and rationally be denied. Some do suppose that the Devil did cloath or cover the Magicians rods with some such vestment of an airy substance, as might make the rods appear to the eye like Serpents; but this is as groundless a whimsey as any of the rest, and as it hath no proof, so it needs no confutation.
Argum. 4.
Hist. 1.
4. But to come more close to the matter, it is most plain and perspicuous that what they did was meerly by Art, or by Art and Nature joined with it; for if we may trust any thing to propriety of the words (as we have proved sufficiently before) they are calledmechassephim,præstigiatores, that is Juglers, such as by sleight of hand, and nimble conveyance, could perform strange and wonderful things, and after they are calledHartummin, that is, Magicians, such as had skill in natural things, and by knowing their causes, and making due and timely application of them to passives that were suitable, could produce wonderful effects. And if we seriously consider the few things that they performed, they might easily be brought to pass by Leger-de-main alone. For, as for holding a rod in their hands, and seeming to throw it down upon the ground, how soon might they throw down an artificial Serpent in its stead, and immediately and unperceivedly make conveyance of the rod? And if it be thought difficult or impossible, I shall unriddle the mystery, as I have sometimes seen it performed, and is but thus. The Jugler that is to perform this feat is usually provided before-hand with a wiar so twined and wrested, that it may be pressed together with the little finger in the ball of the hand, and when let loose it will extend it self, like a spring, and make a pretty motion upon a Table, this is fitted with a suitable head, and a piece of neatly painted linnen, perfectly resembling a Serpent, with Eyes and all. This thus fitted he holdeth in his right hand betwixt his little finger, and the ball of his hand, then with his lefthand he taketh up a little white rod that he hath upon the Table, with which he maketh people believe he performeth all his feats: And then telling them a Story to amuse them, that he will likeMosesandAaron, transform that rod into a Serpent, then he presently beginneth to stare about him, and to utter some strange and nonsensical words, as though he were invoking some Spirit or Goblin, and so immediately conveyeth the rod either into his lap (if sitting) or into his sleeve (if standing) and then lets loose the Serpent forth of his right hand with pushing it forward, that what with the wiar, and the nimble motion of his hand, he maketh it to move a pretty space upon the Table, which he continueth, while offering with the one hand to catch it by the neck, he nimbly with the other puts it forward, and turneth it by touching the tail, and the mean while hisseth so cunningly, that the by-standers think it is the Serpent it self, and presently whips it up and conveys it into his pocket. And such a trick as this well acted might makePharaohand the beholders believe there was as much done, asMosesandAarondid, but only thatAaronsrod swallowed up their Serpents, or his Serpent theirs, which they might easily excuse. As for the changing water into blood, and the producing of Frogs, they were so easy to be done after the same manner, that they need not any particular explication, for by this the manner of their performance may most easily be understood. Though I once saw a Gentleman that was much delighted with these kind of tricks, and did himself play them admirable well, who performed it with a living Snake, that he had got for one of his Children to keep in a box; for in this North Countrey they are plentiful, and are also innoxious; and it might have deceived a very wary person. So that it is very foolish and absurd to bring in a Demon from Hell, or an Angel from Heaven, or a Soul from above, to solve a thing that seems strange and uncouth by, when the craft and cunning of Men (if duely considered and examined) are sufficient to perform the same, and much more.
Argum. 5.
5. And in this place of Exodus where our Translators say:and the Magicians did soor in like mannerwith their inchantments, the word beingBelahatehemought to have been rendered,suis laminis(as we have proved before) that is, with their bright plates of metal, for the word doth not signifie Inchantments in any one place in all the Old Testament. And if truth and reason may bear any sway at all, it must be understood that they were deeply skilled in natural and lawful Magick (as generally theÆgyptiansand the Eastern Nations were) though they did use and apply it to an evil end, namely the resisting the power of Gods miracles wrought byMosesandAaron: and so by this wordsuis laminis, with their plates of Metal must be understood, Metalline bright plates framed under certain fit constellations, and insculped with certain figures, by which naturally (without any Diabolical assistance) they did perform strange things, and made the shapes of some things appear to theeye. And though we may be derided and laughed to scorn by the ignorant, or hardly taxed and censured by the greatest part of Cynical Criticks, yet we cannot so far stifle the knowledge of our own brains, nor be so cowardly in maintaining the truth, but we must assert, That anciently there hath been a certain lawful art, whereby some sorts of metals might be mixed together under a due constellation, and after ingraven in like fit Planetary times with sundry figures, that would naturally work strange things; And this piece of learning though it may justly be numbred amongst theDesiderata, and might very well have been placed in the Catalogue of theDeperditaofPancirollus; yet was it well known unto the ancient Magicians, and by them often with happy success put into practise; And amongst those many noble attempts of that most learned and experienced (though much condemned) personParacelsus, this part of learning was not the least, that he laboured to restore. The truth of which we thus prove.
Argum. 1.
Exerc. 196. 6.p.637.
Hist. 1.
Cap. 2.
Hist. 2.
Vid. GaffarelUnheard of curiosities,p.165. &c.
Epist. ad Vazet.
Hist. 3.
Hist. 4.
Ut suprap. 164.
1. That there have been formerly in the World many such like planetary Sigills or Talismans, (as thePersianscalled them) is manifest from the authority of divers Authors of good credit and account. For the learned and most acuteJulius Scaligerrelateth this saying: “The novelty of this History also may sharpen the wits of the studious. In the Books of theArabick Ægyptians(he saith) it is thus written. ThatHameth Ben Thaulonthe Governour ofÆgyptfor theArabiansdid command that a certain leaden Image or Picture of a Crocodile, which was found in the ground-work of a certain Temple, should be melted in the fire. From which time the inhabitants did complain, that those Countreys were more infested with Crocodiles than before, against whose mischief that Image had been framed, and buried there by the more ancient Wise-men or Magicians.Junctin, upon the Sphear ofSacrobosco, affirms that his Master who was aCarmelite, namedJulianus Ristorius à Prato, one that was not any whit superstitious, was intreated by a Friend of his to make one of these Images for the cure of the Cramp, which he was very much subject to. This learned Man resenting his Friends sufferings, taught him the manner how to make one: so that he, not content to make only one, made divers of them when the Moon was in the SignCancer; and that with so good success, and with such certainty, as that he immediately found the benefit of it.Confecit(saith he)plures imagines, pro se, & amicis suis: quibus effectis, unam pro se accepit, & liberatus est. The same he reports of a certain Florentine, a very Pious Man, who made one of these Talismans, for to drive away theGnats, which he did with good success.Nicolaus Florentinus, (saith he)Vir religiosus fecit in una constellatione annulum ad expellendum culices, quas vulgoZanzarasdicimus, sub certis & determinatis imaginibus; & usus fuit constellatione Saturni infortunati, & expulit culices.” Another Story take from an Arabick Cosmographer, cited byJoseph Scaligerthus:“This Talisman (he saith) is to be seen in the Countrey ofHamptz, in a City bearing the same name; and it is only the Figure of a Scorpion graved upon one of the Stones in a certain Tower; which is of so great virtue, as that it suffers not any, either Serpent or Scorpion to come within the City. And if any one, for experiment sake, bring one of these out of the field into the City, it is no sooner at the Gate, but that it dies suddenly. This Figure hath this virtue besides; that when any one is stung with a Scorpion, or bitten by any other Serpent, they need but take the Image of the Stone with a little clay, and apply it to the wound, and it is instantly healed.” Unto which Mr.Gaffareladdeth this: “If any one doubt (saith he) of the credit of this Cosmographer, he may yet adventure to believe Mr.de Breves, as having been an eye-witness of the like experiment: who says in his Travels, that atTripolia City ofSyria, within a Wall that reacheth from the Sea-side to the Gate of the City, there is a certain inchanted stone; on which is figured, in Relief, or by way of Imbossment, the Figure of a Scorpion, which was there placed by a Magician, for to drive away Venomous Beasts, which infested this Province, as the Serpent of Brass in the Hippodromus atConstantinopledid. And a little above the City, there is a certain Cave, which is full of the Carkasses and Bones of Serpents, which died at that time.” And furtherGaffarelsaith: “Now whereas he calls this an inchanted Stone, and says that it was placed there by a Magician, you must note, that he there speaks according to the sense of the inhabitants, who knew not how to give any other account of the thing, as not understanding any thing at all of the natural reason of it.”
Argum. 2.
Observat. Communicat.7.p.329.
Hist. 5.
De simpl. medic. facul.p.1076.
Pharm. med. Chym.c.9.p.24.
Deut. 33. 13, 14.
2. And that the election of fit times according to the Configuration of the Stars and Planets, is of great efficacy and virtue, is sufficiently known to Husbandmen and Sailers, and of no small power both in respect of natural and artificial things, as we shall shew in this instance.Lazarus Riveriuswho was Counsellor and Physician to the French King, a person of extraordinary learning and experience in the Medical profession, both in the Galenical and Chymical way, doth give us this relation saying: “I have not seldom experienced, and I have many witnesses of this thing, that Peony gathered under its proper Constellation, to wit, the Moon inclining (inclinante) being inAries, doth loose theEpilepsie, by application alone: for the middle and chief root divided by the greater Longitude, I have (he saith) compassed about the neck and the armes of a certain Virgin in the Hospital, of eighteen years of age, who had been afflicted with this Disease from her childhood, and had theParoxysmesevery day; but from that day seemed altogether to be cured. From whence it is manifest how greatly the observation of the Stars is to be esteemed of in the Art of Medicine.” Agreeable unto which is the judgment of that Industrious personGalen, who affirmeth that Peony by appensiondoth cure theEpilepsie, though he declare not the fit time for its collection. From whence it is most clear that the careful and precise observation of the Heavenly influences is most necessary to a Physician, and to all others that would produce strange and desired effects. Therefore doth learnedSchroderustell us this concerning the power and efficacy of those influences, saying: “The influences of the Stars areeffluvia, or Steams endowed with peculiar faculties, by which they make strong (if they be in their strength and vigour) things that are familiar to them, and do prosper and promote their virtues; but on the contrary they debilitate, hinder and make worse things that are not agreeable to them.” And this is that whichMosesfully mentioneth in these words, as they are fitly rendred byArias Montanus.Et adJosephdixit, Benedicta Domini terra ejus, de delicia Cœlorum, de rore, & de voragine cubante deorsum: & de delicia proventuum Solis, & de delicia ejectionis lunarum. Which our Translation gives thus:And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath; And for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon. The full evidence of the truth of these influences of the Stars, and necessity and utility for due and proper seasons for the collection of Flowers, Fruits, Roots and Plants, may be seen in that learned piece thatBartholomæus CarichterusChief Physician toMaximilianthe Second, writ and dedicated to his Master in the German Tongue. As also, what is written in the same Language by those learned Germans,Johannes Pharamundus Rhumelius, andIsrael Hebuerasthat learned Mathematician, in a Treatise which he calleth,Mysterium Sigillorum herbarum & lapidum, which do compleatly verifie the certain efficacy and virtue of Planetary Seals, Images or Figures.
Argum. 3.
Usefulness of Exper. Phil.c.10.p.207.
De Lapid. & Gemm.l.2.c.11.
Hist. 6.
De Gemm. & Lapid.l.1.c.23.
De Lapid. & Gemm.l.2.p.102.
Mod. Intrand.p.604.
3. These things are confirmed by the effects of appensions of many natural things which produce strange and wonderful effects, some of which we shall give in the words of that honourable person Mr.Boyl, who saith: “That great cures may be done by bare outward applications, you will scarce deny if you disbelieve not the relations which are made us by learned men concerning the efficacy of theLapis Nephriticus, only bound upon the Pulses of the wrists (chiefly that of the left hand) against that stubborn and Anomalous disease the Stone. And that which gives the more credit to these relations is; That not only the judiciousAnselmus Boetius de Bootseems to prize it, but the famousMonardesprofesseth himself, not to write by hear-say of the great virtues of thisIndian Stone, but to have made tryal of it himself upon persons of very high quality: And that which is related byMonardesis much less strange than those almost incredible things which are with many circumstances delivered of that Stone, by the learned ChymistVutzerus. And although it must be acknowledged that some Stones that go under that name have been ineffectually appliedin Nephritick Distempers. Yet the accurateJohannes de Laethimself furnisheth us with an answer to that objection, informing us that many of those Nephritick Stones (which differ much in colour, though the best are wont to be greenish) although not at all counterfeited or sophisticated are of little or no virtue. But that yet there are some others of them which can scarce be distinguished from the former, but by tryal upon Nephriticks, which are of wonderful efficacy, as he himself hath more than once tryed in his own Wife.Garcias ab ortamentions a Stone found inBalagat, calledAlaqueca; of which he tells us, that though it be cheap:Hujus tamen virtus(to use his own words)reliquarum Gemmarum facultates exuperat, quippe qui sanguinem undequaq; fluentem illico sistat.Monardes(cap. 35.) relates the great virtues of a Stone against Hysterical suffocations, and concludes;Cum uteri suffocationem imminentem præsentiunt, adhibito lapide subitò levantur, & si eum perpetuò gestant (Hysterici) nunquam simili morbo corripiuntur: exempla hujusmodi faciunt ut his rebus fidem adhibeam. The same Author in the next Chapter, treating of theLapis Sanguinarisor Blood-stone, found inNew Spain(having told us, that theIndiansdo most confidently believe, that if the flesh of any bleeding part be touched with this Stone, the bleeding will thereby be stanched) adds this memorable observation of his own:Vidimus nonnullos hæmorrhoidum fluxu afflictos remedium sensisse, annulos ex hoc lapide confectos in digito continue gestando; nec non & menstruum fluxum sisti. And to these for brevity sake, we shall only mention the virtues of the Jasper, which is blood-red throughout the whole body of the Stone, whichBoetius de Bootof his own experience doth avouch in several trials to have stopped Fluxes of Blood, only by bare appension: As also the child of a famous Chymical writer, who had his child (supposed to be bewitched) cured by hanging a piece of that Noble Mineral byParacelsuscalledelectrum minerale immaturum, of whichHelmonttells us this:Imprimis electrum minerale immaturum Paracelsi, collo appensum, liberat, quos spiritus immundus persequitur, quod ipse vidi. Illius potum verò plures à veneficiis solvisse, memini. Nemo autem, qui appenso illo simplici, non præcaverit, ne injecta intromittantur: vel ab importunis ligationibus confestim non solvatur.” All which do manifest the great and wonderful virtues, that God hath endowed Stones, Minerals, Plants and Roots withal, that the Devil need not be brought in to be an adjutant or operator in their effects.
Argum. 4.
Ut supra.209.
Helm.de Febr.c.2.
Paracels.in Archidox. mag.l.6p.714.
4. And it is also manifest that Metals may be so artificially in fit Constellations commixed together, that their effects will be rare and stupendious, as the aforesaid honourable person doth transcribe and relate to us in these words: “WhatMonardes, (he saith) mentions of the virtue of theLapis Sanguinaristo cure Hemorrhoidal Fluxes, puts me in mind of a yet much stranger thing, whichHelmontaffirms, namely, That he could make a metal,of which if a Ring were worn, the pain of the Hæmorrhoids would be taken away, in the little time requisite to recite the Lords Prayer; and within twenty four hours the Hæmorrhoids themselves, as well internal as external, how protuberant soever, would vanish, and the restagnant blood would (as he speaks) be received again into favour, and be restored to a good condition. The same Ring he also commends in the suffocation and irregular motion of the Womb, and divers other Diseases: But ifParacelsusbe in any case to be credited in an unlikely matter, we may think by his very solemn protestations that he speaks upon his own experience, that he had a Ring made of a metalline substance, by him calledelectrum, (which by his description seems to be a mixture of all the metals joined together under certain constellations) which was of far greater virtue than this ofHelmont, For,hoc loco(says he)non possum non indicare admirandas quasdam vires virtutesq; electri nostri, quas fieri his nostris oculis vidimus, adeoq; cum bona veritatis conscientiâ præferre attestariq; possumus. Vidimus enim hujus generis annulos, quos qui induit, hunc nec spasmus convulsit, nec Paralysis corripuit, nec dolor ullus torsit, similiter nec Apoplexia, nec Epilepsia invasit. Et si annulus hujusmodi Epileptici digito annulari, etiam in Paroxysmo sævissimo, insertus fuit, remittente illicò Paroxysmo, æger à lapsu illico resurrexit, &c.” And though Mr.Boylea person of a perspicuous judgment, and of a great understanding, doth seem to question his authority with a kind of dubitation, being in probability staggered by the groundless censures of his greatest adversaries; yet we must affirm that it is very hard that his veracity and experience (which was as great as any Mans) should be undervalued, by reason of the ignorance and idleness of those that judge him: who were never able in regard of their ignorance to understand the meaning of his mystical and dark way of writing, nor because of their supine negligence had ever made trial of those things he treateth of, with that curious diligence and care that is requisite to accomplish such occult effects withal; not considering that,Dii sua bona laboribus vendunt. But notwithstanding this, and the monstrous lies and horrid calumnies of that pitiful RapsodistAthanasius Kircherus, we shall add one testimony more from the same Author, which in English runs thus: “Also (he saith) I cannot here pass over one great wonder, which I saw performed inSpainof a great Negromancer, who had a Bell not exceeding the weight of two pounds which as oft as he did Ring, he could allure and stir up many and various Apparitions and Visions of Spirits. For when he lift he did describe certain words and characters in the inward superficies of the Bell: After if he did beat and ring it, forthwith the Spirits (for shapes) did come forth or appear of what form or shape soever he desired. He could also by the sound of the same Bell, either draw unto him or drive from him many other Visions and Spirits, as also Men and Beasts, as I have seen many of these performedby him with mine own eyes. But whensoever he did begin any new thing, so oft he did renew the words and Characters also. But notwithstanding he would not reveal (he saith) unto me, those secrets of the words and characters, until I my self more deeply weighing and considering the matter, at last by chance found them forth. Which notwithstanding, and the examples of which I here studiously do conceal. But it is not obscurely to be noted here, that there was more of moment in the Bell, than in the words: For this Bell was certainly and altogether compounded or made of this ourElectrum.”
Argum. 5.
In Verb. Herb. & lapid. mag. vis est.p.579.
Vid. lib. de Doctr. promisc.c.24.p.187.
De secret. oper. artis & natur.c.2.
Paracels. Archidox. magic.lib.1.
5. And that there are great and hidden virtues both in Plants and Minerals, especially in Metals and Precious Stones as they are by Nature produced by Mystical Chymistry prepared and exalted, or commixed and insculped in their due and fit constellations, may not only be proved by the instances foregoing, but also by the reasons and authorities of persons of great judgment and experience in the secrets of nature, of which we shall here recite some few. And first that learned and observant personBaptista van Helmonttells us thus much: “But this one thing (he saith) I willingly admit: To wit, that metals do by many degrees surpass Plants and Minerals in the art of healing. And therefore that metals are certain shining glasses, not by reason of the brightness; but rather that as often as they are opened, and their virtues set at liberty, they act by a dotal light, and a vital contact. Therefore metals do operate, by a manner attributed to the Stars, to wit by aspect, and the attraction of an alterative biass or motion. For the metals themselves are glasses, I say the best off-spring of the inferiour Globe, upon which the whole central force, by some former ages, hath prodigally poured out its treasure, that it might espouse most richly, this liquor, this sweat, and this off-spring of Divine Providence, unto those ends which the weakness of nature did require. But (he saith) I call them shining glasses, which have the power of penetrating and illuminating theArcheus, from its errors, furies and defects.” Neither are those arguments of that learned personGaleottus Martius, for defending the natural and lawful effects of Planetary Sigills, when prepared forth of agreeable matter, and made in their due constellations, of such small weight as some insipid ignorants have pretended, but are convincing to any considerate and rational person, as this one may manifest, where he is speaking of the Figure of a Lion ingraven in a Golden Plate in these words: “The Figure of a Lion (he saith) insculped in the fit hours, in a right constellation, doth not act, but doth bring the beginning of the action, as S.ThomasandAlbertus magnusdo testifie: not as a Figure and Image impressed Mathematically, but that it may effect this or that preparation in the thing figured: which may in divers moods receive the Celestial action without difficulty: Because if the Image of a Dog, or an Horse, or some other Animal were insculped in a Golden Plate, there would not be that disposition of the matter, whichdoth accompany the Image of a Lion &c. From whence (he saith) we conclude, that this aptitude to draw in the Celestial virtue in the Figure, is not as Figure, but as the Gold is formed more dense or thin, by the condition of the Image. For even in looking-glasses, the variety of the Figure, doth bring a most vast difference. For how much a Concave doth differ from a gibbous Looking-glass, is even known unto old Wives.” Of these things also our learned CountreymanRoger Bacon, who was second to none in the secrets of Art and Nature, doth teach us thus much: “But they who know in fit constellations, to do their works according to the configurations of the Heavens; they may not only dispose Characters, but all their operations, both of Art and Nature, agreeable to the Celestial virtues. But because it is difficult in these things to know the certitude of Celestials; therefore in these there is much error with many; and there are few that know to order any thing profitably and truly.” But we shall shut up this particular with that memorable and irrefragable responsion ofParacelsusto the common objection, which in English runs thus: “But (he saith) they will thus urge; how comes it to pass, I pray thee, that Metals, with their assigned Characters, Letters and Names, should perform such things, unless they be prepared and made by Magical and Diabolical power intervening? But (he saith) to these I return this answer. Therefore thou believest (as I hear) that if such things be made by the help of the Devil, then they may have their force and operations. But should not thou rather believe this? that also the Creator of Nature, God who dwelleth in the Heavens, is so powerful, that he in like manner can give and confer these virtues and operations to Metals, Roots, Herbs, Stones and such like things? As though forsooth the Devil were more strong, more wise, more omnipotent, and more powerful than the only Eternal, Omnipotent and Merciful God, who hath created and exalted their degrees, even of all these aforesaid Metals, Stones, Herbs, Roots and all other such like things that are above, or within the Earth, and do live and vegetate in the Water or Air, for the health and commodity of Man?”
This argument we desire that any of the Witchmongers or Demonographers should answer, ere they conclude so strongly for the power of Devils and Witches.
Exod. 8. 19.
So we conceive we have sufficiently proved that whatPharaohsMagicians did perform, might rationally, and probably be brought to pass by Natural Magick or confederacy, and sleight of hand, without any other Diabolical assistance than what was mental and spiritual in regard of the end, which was the resisting ofMoses. And by all they did, as in changing their Rods, bringing in of Frogs and changing Water into Blood, it doth not rationally appear, that they had any supernatural assistance, for then they could not have been so amazed at the miracle of turning the Dust into Lice; for what skill did the Devil want that he could not perform this?If by his power the former things were brought to pass, could there be more difficulty in doing of this, than in the bringing of Frogs? Neither could their Legierdemain have failed them but that they were surprized, and taken unawares, being not provided to play all kind of tricks, but only some few for which they had made provision. And so to excuse their own inability, they cryed out,this is the finger of God; a pitiful shift to excuse their own knavery, and couzenage, for there could be no more of the finger of God in this than the former, but only a shift to put off their own shame.
Another place from whence they would draw arguments to maintain the power of the Devil and Witches, is the Story ofBalaamin the Book ofNumbers, from whence in the first place they would conclude that he used wicked and Diabolical Divinations, and that by words he could either bless or curse. In answer to which we shall give these pressive reasons.
Reas. 1.
Numb. 22. 6.
Numb. 23. 8, 23.
1. Though it might be granted that he used Divinations that were not lawful, yet what is that to a killing and murthering Witch? Surely nothing at all. And thoughBalakbelieved thatwhosoever he blessed were blessed, and whosoever he cursed, were cursed, and therefore fetched him so far, yet there is nothing apparent to prove thatBalaamcould do any such matter, and fromBalaksbelief toBalaamsperformances proceedeth no argument, for his belief that he could either bless or curse, did not confer any power toBalaamto produce such effects withall. AndBalaamsblessings, or cursings might be intentional, and declarative, but could not be effective, for he confesseth a great piece of truth:How should he curse, whom God had not cursed, or how should he defie, whom the Lord had not defied?He might have done it verbally, but it would have been frustrate, and to no effect, and therefore he concluded:Surely there was no inchantment against Jacob, nor no Divination against Israel.
Reas. 2.
Chap. 24. 1.
2. And though it be said, that he went not as at other times, to meet Auguries (for as we have before shewed, the word doth properly signifie that) It must be understood, and is manifest that at the former times he went to attend solitarily what the Lord would say unto him, and those two times that he went before was only to meet the Lord, to hear and receive what he would say unto him. But here he did not, nor had need to go, for the Spirit of the Lord came upon him, and he took up his Parable, and prophesied. Where though his going to meet the Lord, be called to meet Divinations, yet it cannot be taken in the worse sense, for unlawful Divinations, but for such as were sent him and taught him by God, by Visions, Angels, Trances, or other such like wayes as God in those times used to reveal his Will to his Prophets by: For from first to last, it appeareth that he neither professed, nor did (in this case) utter any thing but what the Lord commanded him, and so was no false Prophet.
Reas. 3.
Numb. 22. 18.
Ibidc.24. 4, 16.
Vid. Caten. Aur. Tho. Aquin.p.10.
3. He was no false Prophet, that is, he had, nor used any Divinations,but what he had from God, is most clear from these particulars. 1. WhenBalakfirst sent messengers unto him, his responsion was:If Balak would give me his house full of Silver and Gold I cannot go beyond the word of the Lord my God, to do less or more. “Whereby it is apparent that he feared the Lord Jehovah, and calls him his God, thereby shewing the confidence that he had in him, and that he acknowledged him for his only God. 2. In the whole transaction of the business betwixt him andBalak, he never took upon him to declare any thing, but what the Lord would say unto him, neither did he at all vary from the same in the least tittle.” 3. He confesseth all along,that he had his eyes opened, and that he heard the words of God, and had seen the vision of the Almighty, falling into a trance, but having his eyes open. And these were things that were not peculiar to any, but such as were the true Prophets of the Lord Jehovah. 4. The truth of his Prophecie, which was of the Kingdom of Christ, and the Glory and Dominion of it, with the prosperity of his people, doth plainly evince that he was a true Prophet of the Lord, and that his Divinations came from the Almighty. And this caused S.Hierome, and some other of the Fathers believe, that by this Prophecie ofBalaam, theMagior Wise men were directed, to come toHierusalemto seek and worship Christ the Saviour of the World.
Reas. 4.
2 Pet. 2. 15, 16.
Jude 11.
Revel. 2. 14.
Jonah 1. 3. & 4. 1.
1 Kings 13.
4. Though this Prophet fell into hainous crimes, and enormous sins, as tempting of God, who when the first Messengers came fromBalakunto him, was positively commanded not to go with them, and yet as though God would change his mind entertained them again, whereby Gods anger was kindled against him. And though he was drawnto love the wages of unrighteousness, and so was rebuked by the dumb Ass, and thoughhe taught Balak to lay a stumbling-block before the children of Israel, and therefore had that judgment to be slain among the Midianites: Yet none of these do conclude at all, that therefore he used Diabolical Divinations, or had not what he declared from Divine Revelation, no more than the flying ofJonahtoTarshish, when he was commanded to go to preach againstNineveh, or his repining at Gods mercy shewed to that great City, manifested him to be a lying Prophet, or to use devilish Divination. Neither the Prophets being seduced,that cried against the altar at Bethel, beforeJeroboam, by the old Prophet,and his being slain in the way by a lion, & his carkase left there, did at all argue that his Prophecie was false, or that he had not his message from God, but they only shew, that even those that have been truly inspired by God and been truly taught by him, have notwithstanding often disobeyed him, and have had therefore fearful temporal judgments faln upon them, and yet no argument that they used unlawful Divinations.
From hence also the Witchmongers use to urge a frivolous and groundless argument which is this; that the Angel did speak inBalaamsAss, and therefore the Devil may speak in a Dog, or aCat to a Witch, but this is confuted by these reasons.