Argum. 1.
Matth. 17. 20.
Matth. 10. 1.
1. When the Disciples asked our Saviour, Why they could not cast forth the Devil out of the child that was lunatick, and sore vexed, and oft fell into the fire, and into the water, he told them;Because of their unbelief, and said:For verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you. Upon which place learnedBezagives us this note:Non fidem illam generalem & historicam intelligit: Nec etiam fidem justificantem. Sed illam demum specialem, & quibusdam Christianis particularem, quâ animus quodam spiritus sancti impulsu ad res mirandas perficiendas impellitur, & ista vocatur fides miraculorum.And against diffidence our Saviour orders the remedy of fasting and prayer: But this was a power given by Christ unto them, which they (it seems) had lost, and are here taught to resuscitate it by prayer and fasting. Others take it to be a natural power of faith or strength of imagination in all men, which they may stir up by fasting and prayer, therewith to operate that which is good, but being suscitated by the means of images, pictures, superstitious ceremonies, and the like, and so may effect either good or bad; but this later opinion we reject as unsound, and contrary to the Scriptures, and so the argument doth prove very little.
Argum. 2.
Vid. de inject. mater. 601, 602.
2.Helmontholdeth, “that every man, in respect that they have been partakers of the image of God, hath power to create certain entities, by the power of imagination, and that these conceived Ideas do cloath themselves with a body in the shape of the image fabricated in the imagination, and it is by these that those strange things are effected, that are falsly attributed to Demons.” And that man solely hath this power. Which (if his argument be well grounded) doth prove plainly, that these strange effects are brought to pass by the sole power of the phantasie of the person imaginant, or using the charms, and neither by the power of the Devil nor of the charms.
Argum. 3.
De occulta Philos.lib.3.c.40p.419, &p.137.
Of Credul. and Incredul.p.110.
3. The argument to prove these things by, that they are brought to pass by the strength of imagination, used byCornelius Agrippa, is this:Non mediocri experientia (ait) comprobatum est, insitam a natura homini, quandam dominandi, & ligandi vim. And that there is an active terror in man, (if it be rightly resuscitated in him, and that he know how to direct and make use of it) impressed in him by the Creator, which is as it were a terrifical character and signacle of God instamped upon man, by which all creatures do fear, and reverence man, as the image of his Creator, and as by the law of creation, to be Lord, and to bear rule over them all. Andhere I cannot but mention that lepid (though tedious & ludicrous) tale that Dr.Casaubongives us of an horse-rider calledJohn Young, “that could tame the most fierce Bulls and unruly Horses, as also by pipeing to make the most couragious and fierce Mastiff to lie close down and to be quiet, by the force of his imagination and charms. And thisJohn Young’s Philosophy was agreeable to this ofAgrippa’s, to wit, That all creatures were made by God, for the use of Man and to be subject unto him; and that if men did use their power rightly, any man might do what he did.”Fides sit apud authorem.
Argum. 4.
Vid. Thom. Fien. de virib. imagin.Quæst.12.p.202.&c.
4.Avicenna,Algazel,Alkindus,Marsilius Ficinus,Jacobus de Forluio,Pomponatius Paracelsusand others, do sometimes hold, “that the Soul (the sensitive and corporeal it must be understood) not by a nude apprehension, or meer impery, but by the emission of spirits (or corporeal beams, as we have shewed before) do work upon external bodies, and so move and alter them. Sometimes they hold, that the whole Soul (sensitive must be meant) doth go quite forth of the Body, and wander into far distant places, and there not only see what things are done, but also to act something it self.” And to this opinion (only meaning of the immortal, and immaterial Soul) Dr.Mooreand Mr.Glanvildo seem to agree, namely that the Soul may for a time depart forth of its Body, and return again. And to prove this the argument ofAvicenis this: Superior things (he saith) have dominion over the inferior, and the Intelligences do rule and change corporeal things. And that the Soul is a spiritual and separable substance. And therefore after the same manner, may act in corporeal things, and change them as may be seen at large, with responsions in the book ofFienus.
Now we come to the third and last opinion of those that positively hold, that there is a force in words and characters (if rightly framed) to effect strange things withal, and this is as strongly denied by many. Therefore we shall only offer the most convincing arguments, that we meet withal, and leave it to the censure of others, and that in this order.
But before we enter upon the positive arguments, we think it fit, lest we be mistaken (though in part we may have touched some of them before) to lay down some few cautions and considerations, which we shall do in this manner.
Consid. 1.
De mirab. pot. Art. & Nat.c.2.
De Occult. Philos.p.484.
1. It is to be taken for a certain truth, that the greatest part of those pretended charms and characters that are in this our age used by ignorant, superstitious, and cheating impostors; are utterly false, and of no power or efficacy at all. And this was understood by our learned CountreymanRoger Bacon, who tells us thus much. “For without all doubt (he saith) all of this sort now a days are false, or doubtful or irrational, and therefore not at all to be trusted unto.” And to this dothParacelsusfully agree, saying: “All characters are not to be trusted to, or any confidence to be placed in them, nor in like manner in words. For the Nigromancersand Poets, being very laboriously imployed about them, have filled all Books with comments proceeding forth of their brains, wanting all truth and foundation, of which some thousands are not worth one deaf nut.”
Consid. 2.
Vid. ut supra.
2. Yet for all this we are to consider, that all of them are not totally to be rejected, forBacontells us: “That there are certain deprecations of ancient times instituted of men, or rather ordained of God and good Angels, that are both true and efficacious; and such like as these may retain their first virtue. As in some Countreys (he saith) yet some certain prayers are made upon red hot iron, and upon the water of the flood, and likewise upon other things, by which the innocent are tried, and the guilty condemned.” And this was the trial that by the Saxons (when used inEngland) was calledOrdeall. ThereforeParacelsussaith thus:Repeto ergo, characteribus & verbis non omnibus fidendum esse, sed eligenda & retinenda, quæ recta, genuina, ex fundamento veritatis deprompta, ac multoties probata sint, which is counsel good, sound and profitable. And somewhere he tells us that even those true and genuine characters and Gamahuis that were rightly fabricated under due constellations, and were in old time efficacious, may have now lost their virtue because the configurations of the Heavens are altered.
Confid. 3.
Ubi supra.
3. Many of these strange characters or words were not by wise men inserted into their works, that thereby any strange things might be wrought by them, but were invented to conceal those grand secrets that they would not have to be made known unto the unworthy. And thereforeBacongives us this profound and honest counsel: “So therefore (he saith) there are very many things concealed in the books of the Philosophers, by sundry ways: In which a Wise Man ought to have this prudence, that he pass by the charms and characters, and make trial of the work of nature and art: And so he shall see, as well animate things, as inanimate, to concur together, by reason of the conformity of nature, not because of the virtue of the charm or character. And so many secrets both of Nature and Art are of the unlearned, esteemed to be magical. And Magicians do foolishly confide in charms and characters, judging virtue to be in them, and because of their vain confidence in them, they forsake the work of Nature and Art, by reason of the error of charms and characters. And so both these sort of Men are deprived of the benefit of wisdom, their own foolishness so compelling them.
Confid. 4.
Vt supra1. 2.
3. The same most learned Countryman of oursRoger Bacon, doth further give us this advice saying: “But those things that are contained in the books of Magicians ought by right to be banished, although they have in them something of truth: Because they are mixed with falsities, that it cannot be discerned betwixt that which is true, and that which is false. And also Impostors and ignorant persons have feigned and forged divers writings underthe names of ancient wise men, thereby to allure the curious, and to deceive the unwary, which with great care and consideration we ought to eschew. To the same purposeParacelsusdoth caution us in this point.Cuilibet ergo promptum sit, characteres & verba quævis discernere posse.”
Consid. 4.
4. But for all this (as we have often intimated before) charms and characters though in themselves of none effect, may conduce to heighten the fancy and confidence of a Patient, and render him more willing to take those things that may cure. And to this purpose, the forementioned AuthorRoger Bacon, fromConstantinethe Physician tells us thus much: “But it is to be considered, that a skilful Physician, or any other, that would excite and stir up the mind, may profitably make use of charms and characters though feigned, not because the characters or charms themselves do operate any thing, but that the medicine may be received with more desire and devotion, and that the mind of the Patient may be stirred up, and may confide more freely, and may hope and rejoice; Because the Soul being excitated, can renew many things in its proper body, so that from infirmity it may be restored to health by joy and confidence. If therefore (he saith) a Physician to magnifie his work, that the Patient may be raised up to hope and confidence, shall do any thing of this nature, not for fraud, but because of this, that he may confide, that he may be healed, it is not to be condemned.” We brought this authority to confirm what we had asserted before; and that these things are wonderfully prevalent, we have before shewed examples.
Argum. 1.
Numb. 6. 27.
Ezek. 9. 4, 6.
1. There are some, that to prove that words and characters have a natural efficacy, do alledge some passages of Scripture, which we shall propose as very probable, but not as necessarily convincing, and the first is this:And they shall put my name upon the children of Israel, and I will bless them. Which some understand that the nameJehovahwhich they callTetragrammaton, was worn upon them, and that thereby they were blessed, and from thence they suppose that Hebrew names, especially that, are very efficacious and powerful. Another is:The man cloathed in linnen, that had the Ink-horn by his side, is commanded to set a mark, or (as some read it) aTau upon those that mourned. This is the name of a letter the “last in the Alphabet, and hath in the old books of the Hebrews (asSchindlerustells us) the figure of a cross, and such like theSamaritansuse to this day. From whence byTau, some inEzekieldo understand the figure of the Cross of Christ.”
Explic. 2.
Psal. 58. 6.
Ut. supra.
Chirug. major.c.8.p.22.
2. But to explicate what is meant by charms and characters, we are to note that it is not to be understood of those words that are by humane institution significant according to the imposition of men, nor of any sort of charms or characters, but of such, as by wise men are duly fitted and joined together, in and under a right and favourable constellation, for it is from the Influence of the Stars (as we have proved before) that words, charms, images and charactersdo receive their energie and virtue. And to this purpose is the true rendition of the words in the Psalm.Which hearkeneth not to the voice of those that mutter, the conjunction of the learned joyner. That is, that the Serpent doth not hearken unto, or obey the charms that are framed or joined together by the learned joiner or framer of charms. So that there is a great learning required to frame and compose charms rightly that they may be efficacious. ForParacelsuswitnesseth that Serpents once hearing an efficacious charm do forthwith stop their ears, lest they should hear the words repeated again. Of both these sorts the learnedRoger Bacondoth tell us this: “Of characters therefore according to the first manner, it is so to be judged as we have shewed in common speech: But of sigills and characters of the second manner, unless they be made in elected seasons, they are known to have no efficacy at all. And therefore he that doth practise them, as they are described in books, not respecting but only the figure that the exemplar doth represent, is judged of every wise man to do nothing. But those which know to perform their work in fit constellations according to the face of the Heavens; those may not only dispose characters but all their works, both of Art and Nature, according to the virtue of the Stars. But because it is a difficult thing to understand the certainty of Celestials in these things, therefore in these things there is much error with many, and there are few that understand to order any thing profitably and truly.” And to this purposeParacelsustells us: “Certain Chirurgical Arts invented of the first improvers of Astronomy, by which admirable things were (by an Ethereal virtue) performed. But these after the decease of the ancient Magicians, were so lost, were as scarce any footsteps do now remain. But it was the Art of Celestial impressions, that they might draw down, the influent action, into some corporeal substance. The thing is plain by example. The seed of a Rose doth obtain the virtue and nature of a Rose, yet for all that it is not a Rose, but when being put into the earth, it doth sprout, then at the last it produceth a Rose. By the same reason, there are certain celestial virtues and actions in being, which being sown into Gemms, which were called of the ancient Magicians,PeantidesandGamahii(otherwisegemmæ huyæ) from whence they have afterwards sprung up, no otherwise than seed, which doth fall from the Tree, and doth regerminate. This was that Astronomie of the ancientÆgyptiansandPersians, by which they did adorn Gemms with celestial virtues. Neither are these things forthwith to be reputed impossible: For if we believe, that the Heaven doth send the Plague and other diseases upon us, why may we not hope, that the benignity of its virtues may be communicated to us also? In like manner if the Heaven doth act upon the bodies of men, why may we not think that they may wrest their darts into stones? Many are touched with such like celestial darts which a Magician who hath skill of the Firmament, may easily (ifthey be noxious) shun: or if they be benign shall, by putting some body, communicate it to that body, that now that body may fully obtain into it self the virtue of that dart or influence. From whence stones are found amongst theÆgyptians, which being born do cause diseases: But again there are others, that do throughly make sound those diseases. So (he saith) we have seenGemmas Huyas, that isPeantides, wherein the sign of theSagittarywas insculped against weapons, which were prevalent against wounds made with Swords. Also we have known (he saith) that Magicians have rendered stones efficacious to cure Feavers: nor only to have made them strong to cure diseases, but also wounds, and their symptoms, to wit, the Hæmorrhage, the Sinonia (or sinew-water) Convulsions, and the Epilepsie. But as in that age the use of these was frequent, and the authority great; so by little and little the sophistications of false Philosophers being increased, they have come into desuetude and contempt, and other childish things have been substituted in their places. But these Stones (because now the site and influx of the Heavens are plainly otherwise than they were in times past) are no more so efficacious as they were then, therefore it is convenient that they be prepared anew.
“The Art Magick, because it was more secret, nor known to vulgar Philosophers, both because it did ingenerate wonderful virtues, not only to Stones, but also to such like words, begun to be called the prestigious Art by an odious term. For men being unskilful of these things, who notwithstanding did usurp the title of the Art unto themselves, addicted themselves unto artificious operations, crosses and exorcisms: From thence the vulgar, being unskilful of the Magical Art, have begun to attribute this virtue to exorcisms, characters, short prayers, signacles, crosses, and to other frivolous things. But the matter (he saith) is quite otherwise: for the constellation under which the stones and words are prepared, doth induce the virtues, not exorcisms.”
Chirur. Minor.p.78.
Explic. Astronom.p.654.
And being entred upon this particular, we shall add some things to this more fully, as first this from the greatGeorgius Phædro, who saith, after he had shewed the great virtue of some Roots and Herbs in curing wounds and ulcers: “But a Characteristical cure is that, which exerciseth its natural power by words pronounced, written or ingraven, by the qualities celestial and various influences of the Stars, being friendly to our bodies. And to this doth fully agree, what is written byTrallianusat large andAugerius Ferreriusin his Chapterde Homerica medicatione, whither I referr the Reader, and conclude this explication with that sentence ofParacelsus:Præterea syderibus nota sunt omnia, quæ in natura existunt. Vnde (inquit) sapiens dominabitur astris, is sapiens, qui virtutes illas ad sui obedientiam cogere potest.”
Argum. 3.
3. What is here fully explicated as also what we have formerly in this Treatise proved both by reasons, authorities and examples dothsufficiently manifest the great power of Celestial Bodies upon inferior matter, and that according to the aptitude and agreeableness of the matter prepared, and the configuration of the Heavens at the time elected, the powerful influence of the Stars and Planets is received into the subject, according to the purpose it was intended for. So that from hence it will clearly follow, that if fit and agreeable words or characters be framed and joined together, when the Heavens are in a convenient site and configuration for the purpose intended, those words and characters will receive a most powerful virtue, for the purpose intended, and will effectually operate to those ends by a just, lawful and natural agency, without any concurrence of Diabolical power, superstition or ceremonies, and this is that which was laboured to be proved.
Argum. 4.
Histor. Cent2.
Histor.78.
p.280.
4.Thomas Bartholinusthat most learned Physician, and experienced Anatomist (though his credit be laboured to be eclipsed by Dr.Casaubon, who is always more ready to ascribe power unto Devils, the worst of Gods creatures, than either to God or Nature) doth (touching this point) asserts this: “Notwithstanding (he saith) that words framed or shut up in a certain Rhythme, may without any superstition work some such like thing as the curing of the Epilepsie. For first, the air is altered by the various prolation of words, as well that air, which doth enter into the little pores of the vessels ending in the skin by transpiration, as that which is carried into the Ears, Nostrils, and Lungs. 2. The state being different of the words uttered, doth impress a different force, which the unlike constitution of the rough Artery, and of the rest of the instruments of speech, whether that state be hot or cold, it impresseth a virtue, which doth either acuate or make grave. 3. The breath is heated by the various prolation of words, which either alone, or bound up in the Rhythme doth califie cold things, and discusseth flatulencies.” And these may have a great diversity in operation, according as the air and breath, and the several kinds of Atomes in them, may be ordered in their site, motion, and contexture, so that thereby the various effects may be produced, without Cacodemons, or vain superstition.
Argum. 5.
1 Sam. 16. 14, 23.
De eo quod Divin. est in morbis.c.52.p.183.
5. And if we consider it seriously there is something more than ordinary in this place of Scripture.And it came to pass, that when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.Upon which learnedTremelliusgives us this note: “That evil spirit, that is, those phantastical pangs, or that furious rage, which did proceed from that evil spirit, did cease. So that it is manifest that it was the natural efficacy of the melodious sound made byDavidsplaying upon the Harp, whereby the Atomes of the air were put into such a motion, site and contexture that thereby they became repugnant and antipathetical to those contrary Atomes, that were by the means of the evil spirit stirred up in the sensitive Soul ofSaul, by whichhe was terrified or tormented, and by overcoming them, and dissipating of them, he came to be refreshed, and for a time those effects wrought by that evil spirit ceased. So that the argument lies plain thus: If the melody of tunes or sounds modulated upon an Harp, have power to refresh the mind, and to cause the rage of an evil spirit to cease; then may words rightly framed in agreeable Rhythmes, which are but modulated tunes or sounds, ease sick persons, and remove diseases: But the former is true by the testimony of this Scripture, and so also is the later. Neither is the objection ofHieronymus Jordanusagainst this of any force at all, where he saith that the reason of sweet Harmony, and magical words, are very far different. But it had been suitable for him to have shewed us, wherein that difference doth lye, and not to have put it off with such a pittiful shuffle, as that it is obvious to Tyronists. This is (indeed) a shift used by many, that when they are not able to solve the argument, they put it off with some impertinent diversion, or passe by it with some ironical Sarcasm. But I must tell him, that tunes and sounds, that are framed by art in the best ways that can be devised, thereby by modulating of the air, to cause it to have several effects upon the auditory organs, differ not at all from right framed charms and characters, that by disposing the atomes of the air several ways, do produce various effects; I say there is no difference, except that constellated words may be more efficacious than Musick, because they are by a most curious and secret art, not only composed and joined together, but also are prepared at such chosen and fit times, that the Heavens may more powerfully infuse their virtues and influences into them, which is not observed in the composition of tunes.
Argum. 6.
Vid. Athan. Kercher. l. magnet. mus.p.761.&c.
Et Monfelt. insect. Theatr.p.220.
6. There is no one thing (if true, and thatKercherusand others have not told us abominable lies) that hath more induced me to believe that there is some natural virtue in words and charms composed in a right way or Rhythme, than because those that are stung, or bitten with theTarantula, orPhalangium, are cured with Musick, and that not with any sort of Musick, but with certain proper and peculiar tunes, which are diversified according to the colour of theTarantulathat gave the venemous prick or bite, and so by dancing they sweat forth the poison. AndKercherusfurther tells us not only that those that are stung with theTarantulaare cured with Musick, but that theTarantula’s themselves with dance, when those tunes are modulated, that are proportionable and agreeable to their humors. Now if tunes modulated in proportionable and sympathizing ways agreeable to the humours, do cure those that are stung, then much more may words and charms rightly composed and joined together, and that in a due selected time under a powerful constellation, produce such effects as to cure diseases, and move animals to divers and various motions; for betwixt the prolation of words putting the Atomes of the air into a fit motion, site, figure, and contexture suitable to perform the end intended, and the vibratingand various figuring the air in its motion by musical tunes, there is no difference at all in respect of the material or efficient cause, and so either of them may produce like effects.
Argum. 7.
7. There is also an experiment that hath been sufficiently tryed and attested, which doth much induce me to believe that there is efficacy in words and charms above their significancy by imposition and institution, and that is this. They take two Lutes rightly stringed and laid upon a long table, and then they lay a light straw, chaff, or feather upon the Unison string of the one, and then they strike, or move the Unison string of the other Lute, that lieth at the other end of the Table, by which motion of the Unison-string at the one end of the Table, the straw, chaff or feather upon the Unison-string of the Lute at the other end of the Table (though it be of the longest sort) will by the vibration of the air be moved, or struck off, and yet it will not do it, if the straw be laid upon any other string, and then the Unison of the other Lute moved: By which it is manifest that the striking or moving the Unison-string of the one Lute doth so figurate and dispose the Atomes of the Air, that they are fit and apt to move the Unison-string of the other Lute, and so to make the straw fall off, as being of an agreeable. mood and temper for the susception of the motion, which the rest of the other strings (being of different degrees and nature) are not: for the maxime is true,Quicquid recipitur, recipitur ad modum recipientis. And this being so, it must needs be also granted that words and rhythms fitly joined and composed, being pronounced do put the atomes of the air into such a site, motion, figure, and contexture, that may at a distance operate upon the subject for which they are so fitted, and produce such effects, as they were composed and intended for: especially being framed under powerful and suitable constellations, from whence they receive their greatest force.
Argum. 8.
8. The chiefest objection that is usually brought against the natural agency of fitly composed words or rhythms is a maxim of the Schools, ill understood and worse applied, which is this:Quantitates rerum, nullius sunt efficaciæ: unto which we shall render these responsions.
1. If quantity be taken mathematically, and abstractly, then it is true, that it is of no efficacy or operation, because it is then onlyens rationis, and doth only exist in the intellect, and so can operate nothingad extra. But if it be taken concretely, physically, and as materiate, than it is of force, and very operative, as two pound quantity of lead will weigh down one pound of the same lead, and two ounces quantity of the same Gunpowder, will carry a bullet of the same quantity further, and more forceably, than one ounce of the same will do: And one scruple of whiteHellebormay be taken, when a Drachm will kill, and a fire of a yard Diameter will warm a man at a greater distance than a fire but of one foot diameter.
Vid. System. Harm. Log. Hen. Alstedii.p.251.
2. Figures, characters, words or speech are (indeed) properlyno quantities: For figures and characters are only delineations and circumscriptions of some kind of matter, and are all, whether natural or artificial, properly contained under quality, and denoting what figure or Form the thing is of. Figure therefore properly is attributed to artificial things, as to a circle, a square, a triangle, and the like; and form to animate things, as to a Man, an Horse, an Oxe, and the like: And so characters whether ingraven in metals, gemms, stones, clay, plaister or wood, or written upon parchment, paper, or the like, of what figure or form soever they be, are but qualities, and do qualifie the matter according to the form and figure impressed in the subject matter, which being artificially done, the matter is the patient, the figure or character is the exemplar cause, and the force that maketh the impression is the efficient cause, and that these as qualities have some efficacy, no rational man can deny.
Geom.l.19.p.144.
3. But to make it more clearly manifest, let us suppose three various figures that are Isoperimetral, as a circle, a plain square, and an equilateral triangle: Though they be all of equal circumference, yet shall the circle contain more than either the square, or the triangle; and therefore learnedRamusdoth lay down this rule.Circulus è planis Isoperimetris inæqualibus est maximus.But when the question is asked, what is the cause, why a circle of figures of equal circumference, contains the most? The answer is commonly made,Quia omnium figurarum perfectissimus, & capacissimus est circulus; but if it be again urged, what is the cause, that a circle of an equal circumference to a plain square, should be more capacious than the square? Here (the thing being found true by ocular experience) the capaciousness of the circle, more than the square (they being both of equal circumference) can be ascribed to nothing else at all, but only to the figure, and therefore of necessity, figures have in them some efficiency.
Vid. Logic. System. Harmon. Alstedii.p.249.
4. That which we call speech, or oration, is considered three ways. 1. That which is mental and only conceived in the mind, and not expressed. 2. That which is expressed or uttered by the vocal organs. 3. And that which is written. And these are called mental, vocal and written. The two, that is, mental, and that which is written, are referred to the predicament of quality. And whereas oration vocal is by some referred to the predicament of quantity, as it is the measure of sounds and syllables, as it is pronounced, whereof some are made long, and some short; and so while distinct sounds and syllables are uttered in a certain mood, they are said to be measured, and to belong to quantity: But if we will understand aright, one thing in different respects may belong both to the predicament of quantity and quality. So the prolation of sounds or syllables in respect of their modification, and comparing one to another, some may be long, and some may be short, and have a different part of time in their pronunciation, and so may Analogically, and by way of similitude, be said to be measured, and consequently referred to the predicament of quantity. Yet if we considerspeech or oration, which consists of sounds and syllables, in relation to the efficient cause, the material and instrumental, which is the breath of Man by his several organs, moving, modulating and figuring the air (which is the subject matter) into diversity of sites, motions, contextures and moods, then we must conclude that words, charms or rhythms, having efficient, material and instrumental causes, do belong to the predicament of Quality, and are of great force and virtue naturally, notwithstanding all that is or can be objected to the contrary.
Alphabet. Natur.p.20.
Ibid.p.52.
5. Lastly, we are to consider that the breath of Man being variously modulated by its passage from the lungs, by the throat, palate, tongue, and other vocal organs, doth make such several impressions and configurations of the moved atomes in the air, that thereby so great a diversity of impulses or sounds are made upon the drum of the ear, that thereby naturally we are able to distinguish one from another. Now humane institution found forth the ways of making these several sounds, or tones, to be appropriated to such and such things, or to signifie the diversity of creatures and things, according to the several compacts and agreements of Men amongst themselves, so that what one sound doth signifie in one language, may signifie another thing in another. So that not considering the institution or invention of this or that significancy of several sounds in several languages, every sound, or articulate prolation, doth naturally make a distinct and several impulse upon the ear, and thereby the senses, and consequently the mind are variously affected by them. And therefore the youngerHelmontdoth give us an apposite passage, or two to this purpose, Englished thus: “For as in those of ripe years, certain musical modulations being heard, do often so efficaciously imprint in the mind the Idea of the voice and tones, that diverse do sensibly feel them for so long a time in themselves, as it were yet sounding, that they cannot, when they would, be freed from them: From whence also (he saith) the wordinchantingseemeth with the Latines and Gauls to have drawn its original. So the Idea of our Mothers tongue impressed in infants, doth so long adhere there, that to them about to speak afterwards, it doth as it were place, and order the tongue, and so is the only one mistress of their speech.” And again he saith: “If in times past there were found those, who by the benefit of musical instruments could move and mollifie the mind of Man various ways: How much more humane voice, if it being moderated by prudence, do break forth from a living spirit, shall not only have power to effect those things, but also those that are far greater?”
Having thus far largely handled this point, we shall only recapitulate a few things, and so conclude this Treatise.
1. It being granted, that great effects have been produced by words, charms, rhythmes, and tunes, we have removed all diabolical concurrence to those effects, except what may be mental and internal,as in all wicked persons, when they use natural means to a wicked and evil end, and that (as we conceive) by sufficient and convincing arguments: And especially because, where there is no natural agent, there the Devil can operate nothing at all, and if there be a natural agent, his concurrence is not necessary.
2. As for the force of imagination upon extraneous bodies, we cannot in reason affirm it to be none at all, neither dare, or will we assert that its power (in that respect) is so vastly great, as many do pretend.
3. And for what strange effects soever, that are true and real, that do follow upon the use of words, charms, characters, rhythms, and the like, we do confidently affirm, that they are effected by lawful and natural means, but withal that of this sort in this age, few or none are found out that are efficacious. But that error, credulity, ignorance and superstition do put great force, and stress upon these things, when really they produce no effects at all.
The Alarm that thePendle-forestWitches gave to all this Kingdom, that they were sent for toLondon,great sums gotten at theFleetto shew them, and publick Plays acted thereupon; and the Original Examination coming lately to the Authors hand, it is desired the Reader will after these words Page 277. line 4.[and had incouragement by the adjoining Magistrates]peruse these following Depositions, viz.