A discovery of the impostures of witches and astrologers by John Brinley.

CHAP. IX. (Book 9)

The reasons and grounds of Witch∣craft further Debated on. (Book 9)

THat there are Witches, Sorce∣rers, aud such like, may be observed from what hath been said in the former Chapters; also that there are Leagues and Obligations, both ex∣press and tacit; now for a further confirmation, let us a little observe, what Force or Efficacy there lies in natural things.

That which Philosophers affirm of Nature, how she abhors a Vacuum, may well mind us of the wonderful Connexion, and strict Ties wherewith the things of this visible world are linkt together amongst themselves, and the secret relation that is betwixt these and the intellectual world, and of this cum Archetypo. This being

observed by the Aegyptians, they cal∣led Nature Magick, by reason of the Efficacy it has, in attractu similium per similia, & convenientium per convenientia.

This Attraction, or mutual Cohe∣rence of Superior with inferior things, the Graecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we have Englished Sympathy. So the Earth (to explain it) agrees with the Water in that they are both alike cold; the Water with the Air in moisture; the Air with the Fire in heat; the Fire with the Heavens in purity of substance. Nor is the Fire joyned with the Water but by the Air; nor the Air with Earth, but by the Water: Stones and Mettals have quid com∣mune with Herbs and Plants, these with Animals, Animals with the Heavens, the Heavens with Intelli∣gences, these with the Divine Attri∣butes, and with God himself, by whose Image or similitude all things are made.

The Universe is the Image of God, Man the extract or Epitome of the Universe, sensitive Creatures of Man, vegetatives of sensitives. Again, Plants agree with Brutes in vegeta∣tion; Brutes with Man in that they are both sensitive; Man with Angels in Intellectuals; Angels participate of Immortality. Divinity infuses it self into the mind, the Mind is com∣municated to the Intellect, the Intel∣lect to the Will, the Will to the Ima∣gination, this to Common sense, Com∣mon sense to the Senses in particular, and the Senses to the things sensible; and such is the Coherency of Nature, that every Superior power Commu∣nicates it self to the inferior, by a con∣tinued Series of Mediums; and every inferior being participates of the high∣est, by being linckt to the middle Beings. So that, as things being dispo∣sed into so wonderful Order, into a capacity and possibility of effecting many things so remote, and unusual

to what commonly happens, should Teach us to be cautious how we ascribe whatever is something strange, to Witches and Magical operations; So it may confirm us, that what is re∣lated concerning the Practices of these wicked people, is nothing but what is credible enough to be brought to pass, considering the great power of these Spirits, and the promptitude of Nature to strange effects.

For 'tis the Opinion of Cornelius Agrippa, that Spirits are easily indu∣ced to obey the Dictates of Witches and Wizards, when they make use of Charms and Incantations. To which alludes Virgil, where he says,

Carmina vel Coelo possunt deducere Lunam.

No marvel then if the Devil insinu∣ate, and twist his power into the operations of Nature, when he is sought unto, who is ready enough to

dance attendance, though not de∣sired.

Magicians affirm, that with certain ingredients, having a Sympathy with Supernatural things, rightly disposed debitis circumstantijs, partim Physicè, partim Astronomicè, Devils may be drawn to have Commerce with men. Which is also the opinion of Iambli∣chus, Proclus and Synesius, and of the whole Platonick School. And Mer∣curius Trismegistus tells, that an Image made up of some certain things pecu∣liarly Consecrated to such a Spirit (they have names for them too) has been actuated by some Daemon to per∣form most actions of the Animal life, as to Walk, Eat, Drink, &c. St. Au∣gustine affirms the same in libro octavo de Civitate Dei.

A stone which is found in the eye of an Hyaena, holden under the Tongue confers the faculty of Divination. The stone called Selenites does the same. The stone Synochitis will hold a Spi∣rit

raised up, so that he cannot depart till Licence from the Magician. Xan∣thus the Historian tells of a young Dragon, that was restored to Life by a certain Herb applyed to him by the Old one; and that the said Herb wrought the like Cure upon one Tillo. And Iuba tells likewise of another man in Arabia, that was restored to Life by the Efficacy of Herbs. It is to be observed, that it is not my De∣sign to ascribe every thing that hap∣pens praeter vulgaria, to the working of the Devil and his Ministers, since Nature is so prevalent as to shew Mi∣racles: but to inculcate to my Reader, that since Nature is so strong of it self, the Votaries of Satan may play such Feats, as makes them both ad∣mired and feared; being aided by him, who has for many Thousand years made Remarks, and Collected the Experiments of this so Self-power∣ful Nature.

Hence have Witches power to hurt

not only in outward Goods, or in our Bodies; but they can work alterations in the Mind too, by Spells, Medi∣cines, and Fumigations; stir up to Love, Hatred, Mirth, Sorrow, vex to Madness it self. Many instances might be brought to confirm what I say, but I think it needless to pro∣duce Examples: I shall therefore on∣ly endeavour to speak something of the manner how the Devil, at the Instigation of Witches, enters into the Bodies of men or women, and of the Symptoms usually attending the Possest.

First then for the manner. The De∣vil is wont before he enter into a man, to appear to him in some Fright∣ful, Deformed Shape, uttering some strange and uncouth Noises, where∣by he Discomposes the mind of the man to whom he appears, and disturbs his reason, working a Confusion and Disorder in his Intellectuals; and after having so done, enters into the Soul,

now made a Chaos fit for the Reception of him who is the grand Author of Irregularity. This he most what does in the Night, or in Dark, Shady places, frightful by reason of their hor∣rid solitariness.

He enters into the Possest thorough the Nose, or Mouth, or Ears, like a thin subtle Wind, or a Mouse, or some such little Animal; sometimes in their sleep, producing in their Ima∣gination terrible Dreams, and so con∣tinuing those Devilish Phansies in them, when the Vitals are Disentang∣led from the Bonds of sleep, sometimes his Entrance is accompanied with a Chilness, and stupifying Cold through the whole Body.

The effects which unclean Spirits produce in these Demoniacks, are noted unto us by Holy Writ; which are as follows,

They sometimes make them Obsti∣nate and Disobedient, backward to all that is good, and very desirous of

doing Mischief to them, whom the Devil stirs them up to hate; as appears by Saul in the First Book of Kings. Chap. 18. who continued obstinate in persecuting innocent David, all the days of his life.

Sometimes they make them Luna∣tick, as in Matthew 17. he did his son, who came and prostrated himself to our Blessed Saviour, saying, Lord have mercy on my Son, for he is Lu∣natick.

Some are made Dumb, as appears from the 8th. Chap. of St. Matthews Gospel, where 'tis mentioned how one spoke to our Saviour, saying, Master, I have brought my Son unto thee, who is possest with a Dumb Spirit; as like∣wise from St. Luke, Chap. 11. others they deprive of Sight, as Mat. Chap. 12. others are Torn and Tortured in their Bodies, and Pine away; are brought into Fury, so as to fall vio∣lently upon any they can come to: some are struck with Infirmities un∣curable

by any Natural means, and of this sort was that Woman, held with a Spirit of Infirmity Eighteen years, healed by the Great Physician of our Souls, Christ Iesus. Luke Chap. 13.

Thus may be observed, both from Sacred and Profane Authors, the fre∣quent and lamentable Mischiefs in∣flicted upon poor Man by the Devil, both in entring into and possessing their Bodies, as these before alledged; and in the external Assaults made up∣on their Temporal goods, of which the History of Iob is a sufficient Testi∣mony: as also by his mediate practi∣ces, performed by his Vassals the Votaries afore-mentioned; whom in∣deed, he more frequently imploys to execute his fierce Wrath upon Men. What power these have to do Mischief, Isidore tells us in lib. 8. Etymologi∣arum. Cap. 9. where he says, Malefici dicuntur ob Facinorum magnitudinem. Hi Elementa concutiunt, mentes ho∣minum

turbant, & sine ullo veneni haustu, violentiâ tantum Carminis ani∣mas interimunt.