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From the former Supposition I conclude, That if Satan were able of himself to kill a Man who is guilty of deadly sin, he would never delay it; But he doth not kill him; therefore he cannot.

Notwithstanding, the Witch doth oftentimes kill; hence also she can kill the same Man; No otherwise than as a privy Murtherer at the Liberty of his own Will, slays any one with a Sword.

There is therefore a certain power of the Witch in this action, which belongs not to Sa∣tan; and consequently Satan is not the principal efficient and executer of that Murther: For otherwise, if he were the executioner thereof, he would in no wise stand in need of the Witch as his assistant; but he alone had soon taken the greatest part of men out of the way.

Surely most miserable were the condition of Mortals, which should be subject to such a Tyrant, and stand lyable to his command: we have too faithful a God, than that he should subject the work of his own hands to the arbitrary dominion of Satan.

Therefore in this act, there is a certain power plainly proper and natural to the Witch, which belongs not to Satan. [unspec 87]

Moreover, of what nature, extent, and quality that power may be, we must more ex∣actly fift out.

In the first place, it is manifest, that it is no corporeal strength of the Male Sex; for neither doth there concurre any strong touching of the extream parts of the Body, and Witches are for the most part, feeble, impotent, and malitious Old Women: Therefore there must needs be some other power, far superiour to a corporeal attempt, yet natural to Man.

This power therefore, was to be seated in that part wherein we most nearly resemble the Image of God: And although, all things do also after some sort, represent that venerable [unspec 88] Image; Yet because Man doth most elegantly, properly, and nearly do that; therefore the Image of God in Man doth far outshine, bear rule over, and command the Images of God in all other Creatures.

For peradventure by this Prerogative, All things are put under his feet. [unspec 89]

Wherefore if God act per nutum or by a beck, namely by his Word; so ought Man to act some things only by his beck or Will, if he ought to be called his true Image: For neither [unspec 90] is that new, is that troublesome, is that proper to God alone: For Satan the most vile abject of Creatures, doth also locally move Bodies per nutum or by his beck alone, seeing he hath not extreamities or corporeal Organs, whereby to touch, move, or also to snatch a new Body to himself.

That priviledge therefore ought no less to belong to the inward Man, as he is a Spirit, if he ought to represent the Image of God, and that indeed not an idle one: if we call this [unspec 91] faculty Magical, and thou being badly instructed, art terrified at this Word, thou mayst for me, call it a spiritual strength or efficacy: For truly, we are nothing solicitous about [unspec 92] Names, I alwayes as immediately as I can, cast an eye upon the thing it self.

That Magical power therefore, is in the inward man, whether thou by this Etymology or true Word, understandest the Soul, or the vital Spirit thereof it is now indifferent to us; [unspec 93] since there is a certain proportion of the internal Man towards the external in all things, glowing or growing after its own manner, which is an appropriated disposition, and pro∣portioned property.

Wherefore this power or faculty must needs be dispersed throughout the whole Man; in the Soul indeed more vigorous, but in the Flesh and Blood, far more remiss.

The vital Spirit in the Flesh and Blood performes the office of the Soul; that is, it is that same Spirit in the outward man, which in the seed formes the whole figure, that ma∣gnificent [unspec 94] Structure, and perfect delineation of Man, and which hath known the ends of things to be done, because it contains them; and the which as President, accompanies the now framed Young, even unto the period of its Life; and the which, although it de∣part therewith, some smatch or small quantity at least thereof, remains in a Carcass slain [unspec 95] by violence, being as it were most exactly co-fermented with the same. But from a dead Carcass that was extinct of its own accord and from nature failing, as well the implant∣ed as inflowing Spirit, passed forth at once,

For which reason, Physitians divide this Spirit, into the implanted or Mumial, and in∣flowing or acquired Spirit, which departs, to wit, with the former Life. And this influxing [unspec 96] Spirit they afterwards sub-divide into the natural, vital, and animal Spirit: But we like∣wise, do here comprehend them all at once in one single Word.

The soul therefore being wholly a Spirit, could never move or stir up the vital Spirit, (being indeed corporeal) much less flesh and bones, unless a certain natural power, yet [unspec 97] Magical and Spiritual, did descend from the Soul into the Spirit and Body.

After what sort I pray, could the corporeal Spirit obey the commands of the Soul, unless there should be a command from her for moving of the Spirit and afterwards the Body?

But against this Magical motive faculty, thou wilt forthwith Object, That that power is limited within her composed Body, and her own natural Inn: Therefore although we call this Soul a Magitianess, yet it shall be only a wresting and abuse of the Name; for truly, the true, and superstitious Magick draws not its foundation from the Soul: Seeing this same Soul is not able to move alter, or excite any thing out of its own Body.

I Answer, That this Power, and that natural Magick of the Soul, which she exerciseth out of her self, by virtue of the Image of God, doth now lye hid as obscure in Man, and as it were lay asleep since the Fall or corruption of Adam, and stands in need of stirring up;

all which particulars, we shall anon in their proper place prove, which same power, how drowsie, and as it were drunk soever it otherwise remains daily in us; yet it is sufficient to perform its offices in its own Body.

Therefore the knowledge and power Magical, and that faculty in Man which acteth on∣ly per nutum, sleeps since the knowledge of the Apple was eaten; and as long as this know∣ledge [unspec 98] (which is of the flesh and blood, outward man, and darkness) flourisheth, the more noble Magical power is trampled under foot.

But because in sleep, the whole knowledge of the Apple doth sometimes sleep: Hence also it is, that our dreams are sometimes Prophetical, and God himself is thereofre the nearer unto Man in Dreams, through that effect: To wit, when as the more inward Ma∣gick of the Soul not being now interrupted by the knowledge of the Apple, doth even on every side diffuse it self in Understanding: to wit, even as when it sinks it self into the inferiour Powers thereof, it safely leads those that walk in their sleep, by moving or con∣ducting them whither those that were awake could not climb.

Therefore the chief Rabbies of the Cabal, affirm, that it was learnt or conceived in time [unspec 99] of sleep, to wit, when the knowledge of the Apple was consopited or lull'd asleep. The in∣tellectual act of the Soul, is alwayes clear and unshaken, and after some sort perpetual; yet as long as the principal agent, hath not transferred its power so far as the limits of sense [unspec 100] that kind of action is not yet propagated throughout the whole man: For we who are on∣ly conversant with the virtue or faculty of thinking, or of the senses, and with our carnal intelligence, are perpetually drawn away (Alas for grief!) by the same, from the more superiour and Magical Science or Knowledge, and are retained in the shadow of Know∣ledge, rather than in the Light of Truth: For neither do we the Inhabitants of darkness observe that we do understand, but when there is made a certain mutual traduction or pas∣sing over of faculties, and till as it were the angles or corners of actions being prorogued or propagated by divers Agents, are folded together about the middle.

Satan therefore stirs up this Magical power (otherwise sleeping, and hindred by the [unspec 101] knowledge of the more outward man) in his bond-slaves: and the same readily serves them in stead of a sword in the hand of a potent Adversary, that is the Witch: Neither doth Satan contribute any thing to the murtherer at all, besides an exciting of the said drowsie power, and consent of the Will, which is for the most part compelled in Witches; by reason of which, two contributions, the mocking Scurre, as if the whole office or per∣formance were due to himself, requires by a compact, a continual, firm, and irrevocable submissive engagement, a perpetual homage, and devout worshipping of himself, if also nothing more.

When as otherwise, that kind of power was freely conferred by God the workman, be∣ing [unspec 102] plainly natural to Man: For indeed, juggling Impostures, bewitchings by the emission of the sight or eyes, and how falsely soever disguises of Witches may appear, and such like delusive acts, they are only from Satan, and are his proper acts: For therefore his works are onely ridiculous ones, and false apparitions, because our merciful God suffers not the same miscreant to have any longer power, but keeps him bound: When as otherwise the Witch displaies real and wicked acts from her own natural faculty.

For truly through sin, not the gifts of Nature but those of Grace, were obliterated in Adam: And moreover, that the same natural gifts, although they were not taken away, [unspec 103] yet that they have remained as it were restrained and benummed with sleep: For even as Man from that time became subject to mortality, after the manner of his fellow crea∣tures; so also were the Heroick or excelling powers in Man obscured, which therefore have need of a stirring up and drawing out of darkness.

For hitherto have contemplations, continued prayers, watchings, fastings, and acts of [unspec 104] mortifications regard, to wit, that the drowsiness of the flesh being vanquished, men may obtain that nimble, active, heavenly, and ready power toward God, and may sweetly con∣fer with him in his presence, who importunately desires, not to be worshipped but in the Spirit, that is, in the profundity or bottom of the more inward man.

Hitherto, I say, hath the art of the Cabal regard, which as it were by sleep shaken off, may restore that Natural and Magical power of the Soul. [unspec 105]

I will (after the manner of Mathematicians) yet further explain my self by Examples, and will assume the very works of Witches; the which although they are wickedly mis∣chievous and detestable, yet are supported by the same root, namely a Magical power, with∣out difference as unto good, and also unto evil.

For neither doth it blemish the Majesty of free Will, or the Treatise of the same; al∣though

we now and then discourse of a Thief, Robber, or Murtherer, a Whoremonger, an Apostate, and Witch.

Grant therefore that a Witch kills a Horse in an absent Stable; there is a certain na∣tural virtue derived from the Spirit of the Witch, and not from Satan, which can oppress or strangle the vital Spirit of the Horse.

Suppose thou that there are two subjects of Diseases and Death, namely one of these, the Body wherein a Disease inhabits: And because all Beings act on this Body, as that [unspec 106] which is the most passive subject, the other spiritual Dominion hath been thought to have been from Satan. But the other subject is the unperceivable and invisible Spirit, which of its own self is able to suffer all Diseases; The Spirit suffering the Body also suf∣fers, because its action is limited within the Body (for the Mind after that it is fast tied to the Body, flowes alwayes downwards, even as when the palate is pained, the tongue continually tends thither) but not on the contrary: For there are some material Diseases which are tinged onely materially: For so manifold is the occasion of Death, that there is no other ground from whence we may receive an ability for pride.

The act therefore of the foregoing touch of the Witch, is plainly natural, although the stirring up of the virtue or power be made by the help of Satan: No less than if a Witch should slay a Horse with a Sword reach'd unto her by Satan; that act of the Witch is na∣tural and corporeal, even as the other fore-going act is Natural and Spiritual.

For truly, Man naturally consists no lesse of a Spirit, than of a Body; neither therefore is there any reason, why one act may be called the more natural one, or why the Body on∣ly [unspec 107] may be said to act, but the Spirit to be idle, and to be made altogether destitute, at least of such action that is proper to it self, as it is the Image of God: Yea, the vital Spirits in speaking most properly are those which perceive, move, remember, &c. but in no wise the Body and dead Carcass it self: Every act therefore doth more properly respect its agent than the Body the Inn of the Agent.

Therefore some certain Spiritual Ray, departs from the Witch into the Man, or bruit Beast, which she determineth to kill: According to that Maxim, That there is no Action [unspec 108] made unless there be a due approximation or most near approach of the Agent to the Patient, and a mutual coup••ing of their Virtues, whether the same approximation be made Corporally, or also spiritually: Which thing is proved to our hand by a visible testimony.

For if the fresh Heart of a Horse (for that is the seat of the vital Spirits) slain by a Witch be empaled upon a stick, and be roasted on a Broach, or broyled on a Gridiron: Present∣ly [unspec 109] the vital Spirit of the Witch, without the interposing of any other mean, and from thence the whole Witch her self (for truly not the Body, but the Spirit alone is sensible) suffers cruel torments and pains of the fire: The which surely could by no means happen, unless there had been made a coupling of the Spirit of the Witch with the Spirit of the Horse: For the Horse that was strangled retains a certain Mumial Faculty (so I call it, whensoever the virtue of the vital Liquor is as yet co-fermented with the Flesh) that is, the implanted Spirit, such as is not found in Bodies dying of their own accord, by reason of any sicknesse, and any other renting asunder of an inferiour order, whereunto the Spirit of the Witch be∣ing coupled unto it, is a companion.

Therefore there is made in the fresh Heart, a binding up of the Spirit of the Witch, be∣fore that by a dissolution, the Witch her own Spirit return back to her again: which Spi∣rit is retained by the Stick or Arrow being thrust into the Heart, and through a roasting of both Spirits together, from whence by Magnetism it happens, that the Witch in the ut∣most limit [unspec 110] or gradual heat of the Fire, is sorely tossed or disturbed in her sensitive Spirit. That effect is changed from the intention, for if Reveng stir up the experimenter, then the effect is reprobate. But if tryal be made, that the Witch may thereby be constrained [unspec 111] to bewray her self, to be subjected to Judges, or the Justice of the Magistrate, and that a benefit may be hereby procured to his Neighbour, and himself, and as by the taking a∣way of so impious, blasphemous, and hurtful a Vassal of Satan, glory to God, and the greater peace and rest may arise amongst all Neighbours, then certainly the effect cannot be rejected as reprobate.

We must not think, that the whole Spirit of the Witch departeth into the Heart of the Horse (for so the Witch her self had departed from the living) but that there was a cer∣tain univocal or single participation of the vital Spirit and Light, even as indeed a Spirit which is the Architect or Master-workman of the whole Man is propagated in the Seed at every turn or act of Generation, being sufficient even for many off-springs, the Spirit of the Father remaining entire notwithstanding.

Indeed that Spiritual participation of Light is Magical, and a wealthy communication by

Virtue of that Word: Let Animals and Herbs bring forth Seed; and one Seed produceth ten times ten thousand of Seeds of equal Valour or Virtue, and as many entire seminal Spirits, as Light is kindled or inflamed by Light.

But what a Magnetical Spirit may properly be, and the Entity or Beingness begotten by its Parent the Phantasie; I will hereafter more largely write: I am now returned un∣to our Ends proposed.

Neither is there any ground for any one to think, that this rebounding of the Heart into the Witch, is a meer Supposition, or plainly a superstitious and damnable Juggle and Mockery of Satan; seeing she is infallibly discovered by this Sign, and is constrained, will she, nill she, to bewray her self openly, which is a thing opposite to the intent of Satan, as in the second of our suppositions, is above sufficiently shewn: for the Effect is perpetual, never deceiving, having its Foundation in reason, and the spiritual Nature, but not in the least supported by Superstitions.

Hath not likewise a dead Carcass also that was murdered, be-bloodied it self before the Judges or Coroner and his Inquest, when the Murderer was present, and hath oft-times procured a certain Judgment of his Offence? Although before, the Blood had already stood restrained?

Indeed in the Man dying by reason of his Wound, the Inferiour Virtues which are Mumial (for those are unbridled ones, and are not in our Power) have imprinted on [unspec 113] themselves a Footstep of taking revenge: Hence it is, that the Murderer being present, the Blood of the Veins boiles up, and flowes forth, as if also being in wrath, it were disturbed or sorely disquieted by the imprinted Image of revenge: for indeed there is in the Blood, even after Death, its Sense of the Murderer that is present, and its revenge, because it hath also its own phantasie:

Therefore not Abel himself, but his innocent Blood cries notwithstanding, unto [unspec 114] Heaven for revenge. For which Cause in Sieges the Plague for the most part enters as a Companion: to wit, because the magical Spirit of the more outward Man, hath con∣ceived in combates, an imprinted Character of revenge: but sometimes the Souldiers be∣ing through Poverty, reduced to desperation, and their Wives are almost adjoyned with them in dying, and many Misfortunes are by way of Imprecation, bequeathed to the more wealthy Souldiers or Officers, from whence most strong Impressions are left as Posthumes or Survivers after Death, on the Sidereal or Astral Spirit of the dying Man, [unspec 115] (especially of a Woman with Child) which Spirit presently after Death, wandring about in the Air, deviseth meanes or wayes of its own verge, rank or order (that is spi∣ritual ones) of hurting and revenging, and then readily commits it self to Execu∣tion.

But such kind of Plagues are outragious, sparing none, and as it were immediately sent down from Heaven; and because they being spiritual, do implore help from corpo∣real [unspec 116] Remedies in vain; I am silent as to that: For neither is it sufficiently safe to express the connexion, and agreement of Mummies betwixt each other: for from thence hath issued the whole Necromancy of the Antients.

For that reason also, God, in the Law, forbad the Bodies of those that were hanged [unspec 117] (even of Heathens) to be left on the Gibbet, and the Sun should not go down upon them. Thou wilt answer, that the Plague of Sieges ariseth, by reason of the manifold Filths of Excrements.

But on the contrary, Curriers, Tanners, or Leather-dressers, Emptiers of Jakes's, and [unspec 118] those who spend their time about Glew, to be made by the Putrefaction of Skins, are at hand: for all of them (so far are they from being subject to the Plague) for the most part, are long lived: wonderful is God in the Spirit of the Microcosm.

Dost thou desire to know perhaps, why the Blood of a Bull is Poysonous, but not that of his Brother the Oxe? [unspec 119]

Indeed the Bull in time of Killing, murmurs against his Executioner, and imprinteth on his Blood a Mark and potent Character of revenge: But if it happen, that in slaying of an Oxe, through one stroake, he hath become furious, and hath the longer continued in the same Fury; he leaves his Flesh but unwholesom, unless first the disturbance be∣ing pacified, he as idle and shut up by himself, be left to return to himself by fasting. The Bull therefore dies more excelling in revenge than other Animals; and therefore his Fat (but not his Blood, unless the humane Blood in the Unguent be conquered by [unspec 120] the forreign Tincture of the Bulls Blood) is altogether necessary for the Weapon Salve, if the Weapons the Authors of the Wounds, shall not be besprinkled with the Blood of the Wounded: And if by the besmearing of the same Weapons a perfect or safe Cure be to be

expected; truly the Usnea or Moss, together with its fellow Ingredients, are not suffici∣ent, that a Cure should be made without fresh Blood had out of the Wound, for a more violent Efficacious or taurine Impression is required, and an aereal Communication of the Honey of Flowers.

From hence therefore, it is sufficiently manifest, that the Efficacy of the Unguent is not to be imputed to the Concurrence of Satan (who also could Cure the Wound without [unspec 121] Honey and Bulls Blood) but to the communion of natural Qualities, with the derived Post-hume revenge, left in the concrete or composed Body of Blood, and Fat.

Our Adversaries will prate, rejoycing, that the Power of the Magnetical Unguent could scarce have been proved, but by a Witch, by Satan, and the spiritual Magick of the invisible World, which is a suppositious or imaginary Science, plainly of no weight or worth, and a damnable Errour.

Notwithstanding, not any sinister perverting of the matter in handling, but the gross Ignorance of others, and the miserable Condition of humane Frailty, hath required that thing; which more promptly inclines to Evil, knowes Evil, and is more readily taught by Evil than by Good: But certainly, whatsoever we have here alleaged concerning Sa∣tan and Witches, it is not, that from thence, others should hope for a conformity or suitable resemblance of the Oyntment with Witches: for neither are the spiritual Virtues of the Unguent, and the Phantasie of the Blood, stirred up by Satan, as a Guider, or En∣forcer. But this is that I aim'd at; to wit, that there doth inhabit in the Soul, a certain Magical Virtue, given her of God, naturally proper and belonging unto her, inasmuch as we are his Image and Engravment; that in this respect also, she acts after a peculiar manner, that is, spiritually on an Object at a distance, and that much more powerfully, than by any corporeal helps; because, seeing the Soul is the more principal part of the Bo∣dy; therefore the Action belonging unto her, is spiritual, magcial, and of the greatest Vali∣dity: That the Soul doth by the same Virtue which was rendred as it were drowsie through the knowledge gotten by eating of the Apple, govern and stir her own Body: but that the same magical Faculty being somewhat awakened, is able to act also out of her Prison, on another distant Object, only by her Beck, conveighed thereunto by Mediums: for therein indeed is placed the whole Foundation of natural Magick; but in no wise, in [unspec 122] Blessings, Ceremonies, and vain Superstitions; but that all these wicked observances were brought in by him, whose endeavour it hath alwayes been, every where to defile all good [unspec 132] things with his Tares.

But we do not tremble at the name of Magick, but with the Scripture, interpret it in a good-sense:

Yet we have granted that it may be indifferently employed to a good or evil Intent, to wit, by the use or abuse of that Power. [unspec 124]

And so that, under that Word we understand the most profound inbred knowledge of things, and the most potent Power for acting, being alike natural to us with Adam, not [unspec 125] exstinguished by Sin, not obliterated, but as it were become drowsie, therefore wanting an Excitement.

Therefore we shew, that Magnetism is exercised, not indeed by Satan, but by that which belongs not to Satan; and therefore that this Power which is co-natural unto us, [unspec 126] hath stood abusively dedicated to Satan, as if he were the Patron thereof: that the Magical Power doth as it were sleep in us since Sin, and therefore that it hath need of a stirrer up.

Whether that Exciter be the holy Spirit by Illumination, as the Church mentions to have happened in the Eastern Magi or Wise Men of the East, and which at this day some∣times [unspec 127] happens in others: or Satan doth also for some foregoing submissive Engagement, stir up the same in Witches: And in such as these, the Excitation is as it were by a waking sleepiness, by a Catochus, and therefore is imperfect in regard of the manner, Evil in regard of the end, Obscure in regard of the Meanes, and Wicked in regard of the Author: Nor doth the Turn-coat-impostor suffer that the Witch should know this Power to be na∣tural unto her self, whereby he may hold her the more fast bound to himself, or least the exercise of so noble a Power being stirred up, should incline otherwise than to Wicked∣ness, therefore he commands the Rains himself; neither hath the Witch known how to stir it up at her own pleasure, who hath wholly prostrated her self to the Will of another Tyrant.

Also Man himself is able through the Art of the Cabal, to cause an excitement in him∣self, of so great a Power at his own Pleasure, and these are called Adeptists; or Obtain∣ers, whose Governour also, is the Spirit of God. That this same Magical Virtue is also in the more outward Man; to wit, in the Flesh and Blood.

Yet after its own, and far more feeble manner; yea not only in the external Man; but also proportionally in Bruits (for so the Book of Genesis minds us, that the Soul of Bruit-Beasts is in their Blood, and upon this account, it deservedly enrouls the same out of the Bill of our Food) and perhaps in all other things; Seeing all particular things contain in them a delineation of the whole Universe, and upon that account at least, the Antients have seriously signified unto us that there is a God, that is, an All in All: that the Magick of the more outward Man hath need of exciting no less than that of the more inward Man; neither that Satan doth stir up any other Magick in his Imps, than what belongs to the more outward Man: For in the more inward bottom of the Soul, is the Kingdom of God, whereto no Creature hath access.

We have further taught, that there is a connexion between things spiritually acting, [unspec 130] and that, Spirits, as they combate with Spirits, as in example of the Witch; So also we have shewn by Magnetical Examples, and proper Reasons for the fascination and binding up of Soules, that they hold a friendly correspondence, even as concerning David and Jonathan, &c.

Last of all, we have endeavoured to shew, that Man predominates over all other cor∣poreal Creatures, and that by his natural Magick, he is able to tame the Magical Virtues of other things; which predominacy others have falsly and abusively transferred on the authority of Verses or Charmes, and Enchantments: By which Hierarchy or holy Dominion, we have sufficiently, and over-sufficiently cleered up, that those Effects whatsoever they be, are wrought, which those (who not but too rustically and corporeally Phylosophize) have referred unto the dominion of Satan.

It must needs be, that those who were ignorant of all things that have been spoken, should as yet doubt of many things; therefore we determine to repeat all things.

First of all, whereby those things may become the more clear, which we have spoken above, concerning the Duel of Spirits, or their mutual friendly Conspiracy; It is worth our labour to define the Weapons of Spirits, and the Common-wealth of the same. Wherefore we must seriously note the Example of a Woman great with Child, who, if she hath with violence of desire, conceived a Cherry in her Mind, the Foot-step there∣of is presently imprinted on her Young, in that Part whereon the great-bellied Woman shall lay her hand: Nor is it indeed only an idle Image or Spot of a Cherry, but that which flowers and grows to Maturity with the other Trees in their season; to wit, the Signatures of Colours, and Figures being changed: Truly, high and sacred is the force of the Microcosmical Spirit, which without the Trunck of a Tree, brings forth a true Cherry, that is, Flesh ennobled with the Properties and Power of the more inward or real Cherry, by the Conception of Imagination alone: from whence we understand two necessary Con∣sequences.

The First is, that all the Spirits, and as it were the Essences of all things, do lay hid in us, and are born and brought forth only by the working Phantasie of the little [unspec 131] World.

The Second is, that the Soul in conceiving, generates a certain Idea of the thing con∣ceived; the which indeed, as it before lay hid unknown, and as it were, Fire in a Flint; So by the stirring up of the Phantasie, there is produced a certain real Idea, and a quid∣dative, or some particular essential Limitation of a Cherry, which is not a naked quality, but something like unto a Substance, hanging in suspense between a Body and a Spirit, that is, the Soul.

That middle Being is so spiritual, that it is not plainly exempted from a Corporeal Condition; since the Actions of the Soul are limited on the Body, and the inferiour or∣ders of Faculties depending on it; nor yet so corporeal, that it may be enclosed by Dimen∣sions, the which we have also related to be only proper to a seminal Being. This Ideal Entity therefore, when it fals out of the invisible and intellectual World of the Micro∣cosme, it puts on a Body; and then also it is first inclosed by the Limitations of Place and Numbers.

The Object of the Understanding is in it self a naked and pure Essence, not an acci∣dent, by the consent of Practical, that is, mystical Divines: Therefore this Protheus or transformable Essence, the Understanding doth as it were put on, and cloath it self with this conceived Essence.

But because every Body, whether External, or Internal, hath its making in its own pro∣per Image; The Understanding knowes or discerns not, the Will loves and wills not, the Memory recollects not, but by Images or Likenesses: The Understanding therefore, put on this same Image of its Object; and because the Soul is the simple Form of the

Body, which turns her self about to every Member; therefore, neither can the acting. Understanding have two Images at once, but first one, and anon, another:

Therefore the whole Soul descends upon the Intellect or Understanding, and the com∣prehended Image being as yet tender, and forms this Knowledge of the Essence into a [unspec 134] persisting Image, or Ideal Entity or Beingness: The Mind being defiled, hath slidden into the Indignation of God; and because the same mind was at once polluted, the noble∣ness of its former Condition being put off, Death found an entrance, not indeed by the command of the Creator, but from the degeneration of Man being slidden into filthi∣ness, and degenerate from himself, by reason of the same Ideal Entity being now put on: which Filthiness seriously and diligently springing up, even in all particular Sins, it is conve••ient to extenuate or consume by Repentance here, or in the World to come. This Entity therefore, being as yet in the Understanding, is but lightly imprinted; neither doth it find a consistence any where but in a Woman with Child, the which in us Men, it doth not obtain but by the Will, that is, the Understanding doth alwayes procreate an Entity, but it puts it not on but by the Will, except in Women with Child. Whe∣ther therefore we call Sin a nothing, or a something; at least-wise, there is never made a Consent to Evil, without a real Procreation of this certain kind of Entity, and the assuming and putting on thereof: This hath been the Cause of the Fruitfulness of Seeds: for the Phantasie or Imagination being much moved by Lust, produceth a slender Entity; the [unspec 135] which, if the Soul puts on through the Will (as the action of the Mind being imprisoned in the Body, doth alwayes tend downwards and outwards) it disperseth this same Entity into the Liquor of the Seed, which otherwise would not be but barren: Which Action is [unspec 136] made as it were by an estranging of the Mind; to wit, the Will through the true Magick of the more outward Man, departing into a certain Ecstasie, in which there is made a communicating of a certain Light of the Mind, upon the Entity descending into the Body of the Seed.

As oft soever therefore, as the Cogitation or Thought drawes the Sense and Will into a consent; so often a filthy Skin is bred and put on, being a bastardly Ideal Entity, by which birth the Will is said to be confirmed: Also that Ideal Entity, whithersoever it is directed by the Will, thither it goes; by this meanes the Will moves, sometimes the Arm, sometimes the Foot, &c.

Furthermore, when the said Entity is spread upon the vital Spirit, for to love, help, or hurt any thing, it wants only a light Excitement, whether made from the asistance of God, of the Cabalistick Art, or of Satan, that indeed the small Portion of the Spirit which hath now put on that Entity, departs far off, and perform its Office enjoyned it by the Will.

So the Male layes aside his Seed out of himself, which through the Entity which it hath drawn, is very fruitful, and performes its Office without the Trunck of its own Body. [unspec 137] Truly Bodies scarce make up a moyity or halfe part of the World: But Spirits even by themselves have or possess their moyity, and indeed the whole World: Therefore in this whole Context or Composure of our Discourse, I call Spirits the Patrons of Magnetism; not those which are sent down from Heaven, and much less is our Speech of infernal ones; [unspec 138] but of those which are made in Man himself: for as Fire is struck out of a Flint, so from the Will of Man, some small Portion of the inflowing vital Spirit is extracted, and that very thing or portion assumes an Ideal Entity, as it were its Form and Compleating: Which Perfection being obtained, the Spirit, which before was purer than the Aethe••eal Air, is sub••ilized or rarified like Light; and assumes a middle Condition between Bodies, [unspec 139] and not Bodies: But it is sent thither, whither the Will directs it, or at least, whither the inbred infallible Knowledge of the Spirits sends the same, according to the scopes of things to be done. The Ideal Entity therefore being now readily prepared for its jour∣ney, becomes after some sort, a Light, and as if it were no longer a Body, is tied up to no commands of Places, Times, or Dimensions; neither is that Entity a Devil, nor any Effect thereof, nor any Conspiracy of his; but it is a certain spiritual Action thereof, plainly natural and proper unto us.

He who well receiveth this Wisdom, shall easily understand, that the Material World is on all sides governed and restrained by the Immaterial and Invisible: But that all other created Corporeal Beings are put under the Feet of Men: for indeed, this is the Cause, why also the Mummy, Fat, Mosse, and Blood of Man, to wit, the Phantasie ex∣isting in them in the Unguent, overswayes the Blood of a Dog, of a Horse, &c. being con∣veighed by a Stick, into the Box of the Unguent.

There hath not been yet said enough concerning the Magnetism of the Unguent. [unspec 140]

I will therefore resume what I spake of before; namely, that the Magnetisms of the Load-stone, and of inanimate things, are made by a natural Sensation or Feeling, which is the Author of all Sympathy, is a certain Truth.

For if the Load-stone directs it self to the Pole, it ought of necessity to have known the fame, if it be not to commit an Errour in its Direction: And how I pray, shall it have [unspec 141] that Knowledge, if it be not sensible where it is?

Likewise if it self to Iron placed aloof off, the Pole being neglected, it must needs have first been sensible of the Iron: Therefore one single Load-stone, hath diverse Senses and Images: Neither also-shall it be sufficient that it hath Sense, unless we add the Spurs of Friendship and Self-love; and so that it is endowed with a certain natural Phantasie, and by reason of the Impression whereof, all Magnetisms are forged: For it is directed by another manner of Phantasie toward the Iron, than toward the Polo; ••or then its Virtue is dispersed, only through a neighbouring Space.

Its Phantasie is changed when it restraines the abortive Young, Catarrhs, or Rheumes, [unspec 142] or the Bowel in a Rupture: Also by another Phantasie, doth the Load-stone draw any thing out of Glasse throughly boyled or melted by Fire; for a very small Fragmen there∣of, being cast into a Mass or good quantity of Gla••s, while it is in boyling, of Green, or Yellow; makes it White.

For although the Load-stone it self be filled with a red Colour, and be consumed by the [unspec 143] Fire that dissolves the Glass; Yet in the mean tim••, while it hath Life, it a••••racteth and consumeth the tinged Liquor out of the Fiery Glass; and so its attraction is not only to Iron; but moreover, unto that aiery Part which would with difficulty depart out of the Glass, and for this Cause it is of common use with Glass-make••s.

The Phantasie of Amber drawes Chaffs and Moates, by an attraction indeed, slow enough, but yet with a sufficient perfect Signature of attraction: for it being married to [unspec 144] our Mummy, is also stronger than our attractive Faculty, drawes in opposition thereunto, and becomes a Zenexton or preservatory Amul••t against pestilential Contagions: But Amber being mixed with Gumms, its imagination being now transplanted, draws the Poyson and Bullet out of a Wound, indeed its pleasure and desire of drawing, being on both sides varied. But what Wonder shall it be (unless with those who being ignorant of all things, do also admire all things) that inanimate things are strong in Phan∣tasie:

When as he, who is wholly the Life creates all things, and hath therefore promised [unspec 145] that nothing is to be expected as dead out of his Hand? Also no one thing at all shall come to our view, wherein himself also may not clarely appear as present; The Spirit of the Lord hath filled the whole Globe of the Earth: Yea this Expression, That he containeth or compre∣hendeth all things, carries the force of the World. Do we not believe that there was much Knowledge in the Apple? and that through the eating thereof, our first Parents both are it up, and together also conceived it within? and doth not that Knowledge presuppose a Phantasie proper to its kinde? for so some Simples induce an Alienation of the Mind, but [unspec 146] some others, a Madness or maddish Fury, not indeed through a Destruction of the Brain, or a dispersing of its Spirits (for then at least, the Strength and most strong Faculties of the mad or furious Person would not remain) but by a strange kind of, and furious Phantasie of those Simples being introduced, which being victress, subdues, ours, and keeps the same a Servant it self for a time, as in Doatage, the Phrensie, &c. Some∣times also, perpetually, as in lunatick and mad or Bedlam-persons.

Doth not the Madness of Dogs thus pass over into Man? For the maddish Phantasie of [unspec 147] Fury is transplanted into the Spittle of their Tongue, which as victress soon triumphs over the Blood of that Animal, which the Skin being opened, it shall never so slenderly touch: Then indeed the antient Phantasie of the whole Blood gives place, and will it, nill it, assumes an hydrophobial Phantasie, or an estranged Imagination of the fear of Water:

From whence at length, comes a Binsical Death, that is, from the sole Sickness of the Mind, to wit, the magical Virtue of the Dog being exalted and excited, or stirred up above the non-excited, but drowsie Imagination of the Animals.

Plainly after the same manner, is the Phantasie of the Tarantula imprinted by a slen∣der stroak of his S••ing, and the Wounded or Stung Persons being presently alienated in [unspec 148] their Mind, fall a dancing, and leap hugely; yet the Venom of the Tarantula differs from that of a mad Dog, in this, that this acts by a Magical Power being stirred up, and so, by the Magick of a true name: But the other by a drowsie Magical Faculty (even as the same difference is manifest in Wol••s-bane and other destructive Plants▪ which kill with

a very small quantity;) because no living Creature Secures or defends himself against a mad Dog; because there is in him, a binding magical Power, against which, Teeth or Horns do not prevaile: which cannot be said of the Poyson of the Tarantula.

In the External Man therefore, even as in his fellow Animals, the magical Power is as it were laid asleep, neither can it be stir'd up only in Man (although indeed much more easily in him) but in some living Creatures his Consorts.

Yea, neither is it sufficient that Spirits do observe this Law of Concord and single Duel with Spirits; but moreover, there lurks a certain Spirit in the whole Universe, which we [unspec 150] call the great Magnal or Sheath, which being the Pander of Sympathy or Fellow Feeling, and Dyspathy or difficulty of suffering, doth exist as a Communicater and Promoter of Actions; and by reason whereof, Magnetism or Attraction is by a Vehicle or Instru∣ment of conveyance, extended to an Object at a distance. That thing is proved to our sight: For if thou shalt place a slender Straw upon the Cord or String of a Lute, hanging with a doubtful extremity, or with an equal weight in the Air, like a Ballance, and shalt strike the like string of another Lute that is aloof off, when the Tunes do co-agree in the eighth Note, thou shalt see the Chaff to tremble: but when the Tunes or Notes agree in a Unisone, then otherwise, the string of the quiet Lute being impatient of delay, qua∣vets or hops a little, skips for joy, and shakes off the hated Straw by its jumping. Shall here also Satan be the Fidler in their esteem? Which Straw doth not happen to leap, al∣though all the Strings of the other Lut•• be unanimously, strongly and near at hand struck upon: Nor also, doth the naked Tune constrain the other and quiet string to leap a little; for then every Note would effect that: but it is only the Spirit which is the common Pander, inhabiting in the middle of the Universe, which being the faithful executer and assistant of natural Actions, derives, promotes, and also causeth the Sympathy.

Why are we so sore afraid of the name of Magick? Seeing that the whole action is Magical; neither hath a thing any Power of Acting, which is not produced from the [unspec 151] Phantasie of its Form, and that indeed Magically. But because this Phantasie is of a limited Identity or Sameliness, in Bodies devoid of choice, therefore the Effect hath ignorantly and indeed rustically stood ascribed, not to the Phantasie of that thing, but to a natural Property; they indeed, through an Ignorance of Causes, substituting the Effect in the room of the Cause: When as after another manner, every Agent acts on its pro∣per Object, to wit, by a fore-feeling of that Object, whereby it disperseth its Activity, not rashly, but on that Object only; to wit, the Phantasie being stirred after a sense of the Object, by dispersing of an ideal Entity, and coupling it with the Ray of the passive Entity. This indeed hath been the magical Action of natural things, yet the Magick and Phantasie that is properly so named, is in Creatures enlarged or ennobled with a Power of choice. I will go thorow them according to their ranks.

The formal Properties therefore, which issue from the Forms of the three Principles, Salt, Sulphur, and Mercury, or Salt, Fat, and Liquor, from whence every Body is com∣posed, [unspec 152] and again resolved into the same, and the Mercury or Liquor is so often diverse, as there are Species or particular kinds of things; let the same Judgment be of the Salt, and Sulphur: Those Properties I say, flow from the Phantasies of these Forms, the which, because they are exceeding corporeal, and do as yet stick in the Bosom of the Elements; therefore they are called formal and occult Properties, by reason of the Ignorance of the Forms, which otherwise, are magical Effects propagated from the Phantasie of the said Forms; but they are ignoble and very corporeal ones, yet abun∣dantly satisfying the ends which they have respect unto. Of this kind are the subductive or loosening Property of the Belly, the sleepifying Property, &c. in things.

There are also besides these, other more noble Properties, arising from the Phantasie of the Forms of the mixt Body; and those of this sort, are in the whole composed Body, [unspec 153] by reason of its Form; as the Magnetism of the Load-stone, the Virtue of Tinctures: Like∣wise, all specifical and appropriated Things or Medicines, which happen by reason of the whole homogeneal Mixture, or of the Form of any one entire part, but not of some one principle alone; such as those are, which are seated in the Flesh or Trunck, Root, Leaves, and Fruit, and not in any one of the three Principles being separated there-from.

Likewise Antimony, as long as it remaines in its Form, obtaineth most excellent Pro∣perties, the which, it never attaineth in its Principles, and these are also from a corpo∣real Bosom; and therefore the spiritual Magick is also hidden in these, and is thought to be due only to Nature, by unfitly distinguishing this in opposition to Magick.

So the Leaf of the Rose hath another kinde of Virtue, which the Stalk or mossie yel∣low tuft thereof, hath not: and that Virtue in the Leaf is not from the three first

things, but from its native Life, which when its destroyed, then it hath other Virtues; as suppose thou a grain of Corn, which nourisheth in its first Life, the which, if it loos∣eth, then it fructifies.

And then thirdly, there is a magical Virtue, which proceedeth from the Phantasie of [unspec 154] the Life of the whole entire composure; that is in Bruites, and in the external Man, which being now spiritual, is more absolute than the former, nevertheless not yet ad∣vanced unto the highest pitch of Efficacy; notwithstanding, now and then, through much exciting, by a strong Phantasie introduced by an Entity, it ascends unto a great height, and as near as may be, imitates the true Magick of the inward Man.

But moreover, the Soul of every Bruit-beast, hath a Power of Creating a real Entity, or Beingness, and through the Will, of dismissing the same to a far distant Object: The [unspec 155] Bruit of this sort, is Magical, as the Basilisk, the Dog, many Fishes described by Olaus, &c. Such also is the Virtue inhabiting in the Blood of many Animals: For from hence the holy Scripture saith, That the Soul is in the Blood though hunted out of the Veins, and although boyled by Fire; perhaps also, being plainly putrified through a keeping warm.

Last of all, there is a magical Virtue, being as it were abstracted from the Body, which [unspec 156] is wrought by the stirring up of the more inward Power of the Soul, from whence there are made most potent Procreations, most famous Impressions, and most strong Effects: Indeed Nature is on every side a Magitianess, and acts by her own Phantasie: and be∣cause by how much the more Spiritual her Phantasie is, by so much the more powerful [unspec 157] it is; therefore also the Denomination of Magick is truly proportionable or concor∣dant.

Every magical Virtue almost stands in need of excitement; for the lowest sort wants an [unspec 158] excitement by a foregoing luke-warmth. Indeed a certain Vapour or spiritual Air is stirred up, by reason whereof, the Phantasie which profoundly sleeps, is awakened, and there begins a skirmishing of the corporeal Spirits as a Mean, which is that of Magnetism, and it is excited by a foregoing touch.

But that of the highest sort, which is that of Bruits, and Men, is stirred up from an in∣tellectual Conception: and indeed that of the inward Man is not excited but by the holy Spirit, and by his gift, the Cabal: but that of the External Man, is stirred up by a strong Imagination, by a dayly and heightned Speculation; yea and in Witches, by Sa∣tan.

But the magical Virtue of the out-chased Blood, wherein the Soul dwelleth, which is as yet made to lurk in Potentia, or by way of possibility only, is excited either by a more strong ascending Imagination, conceive it of the Magitian making use of the Blood as a Mean, and establishing his kindled Entity thereon; or conceive it through the ascending Phantasie of the Weapon Salve, the excitress of the Property lurking in the Blood; or by a foregoing Appointment or Disposition of the Blood unto Corruption, to wit, where∣by the Elements are disposed unto Separation, and the Essences (which know not how to putrifie) and the essential Phantasies, which lay hid in the Power of the Proper∣ties, come forth into Action.

The Phantasie therefore of any Subject whatsoever, hath obtained a strong Appetite to [unspec 159] the Spirit of another thing, for the moving I say, some certain thing in place, for the attracting, expelling, or repulsing thereof: And there, and not elsewhere, we acknow∣ledge Magnetism as the natural magical Endowment of that thing, firmly implanted in it by God. There is therefore in this respect, a certain formal Property, separated from Sympathetical, and abstruse or hidden Qualities: because the motive Phantasie of these Qualities doth not directly flow unto a local Motion; but only unto an alterative Motion of the Object.

Let every Magnetism therefore, be either Sympathetical, or Antipathetical; yet every Sympathy shall not be Magnetical.

We returning to our scope proposed: I think, ere this, that it is well understood, that there is not only in the Blood, a phantasie, and magical Appetite; but also in the Humours, Meats and Excrements; since the various off-spring of Diseases doth also make manifest that thing: For teeming Women desire strange Meats, and Virgins, through a natural sting or fury of the exorbitant Womb, do with paleness, and speediness digest what they [unspec 161] desire; not indeed by reason, not a near affinity of humane Nature requiring that par∣ticular Meat: but they being seduced by the forreign Phantasie of those Humours thus foolishly over-powering them: which Filths being expelled, we have oftentimes restored a sudden Health to their hurt or vitiated Appetites: Or also, we have restrained

them by fully satisfying of the mad Phantasie of the same Humours: Therefore the Blood hath its own Phantasie in it, the which, because it there more powerfully flourisheth, than in other things; therefore doth the Scriptnre, by a high Elogy or Publishment of praise, call the Blood, as yet boyled and ready to be eaten, an animated or soulified thing.

And because this same Phantasie therein, is capable of Derivation; for that reason indeed, the Manners, Gestures and Conditions of the Grand-father, shine forth in his [unspec 163] posthume Nephew. Nobility drew its Original from well deserving Virtue: Hence No∣bility should be suspected to be without desert, increased by a continued Propagation of the Stock or Family, unless the Manners and Virtues of the Ancestours should probably be hoped to shine forth in their modern Nephews.

Doth not also the enmity conceived betwixt the Wolfe, and Sheep, remain in their Skins? Wherefore the stubborn Phantasie of an Animal is imprinted not only on his Blood after [unspec 164] Death; But also, whosoever is covered with Bed-cloaths made of the Skin of a Gulo or Glutton (it is a living Creature frequent in Swethland, and of a most devouring Nature) is constrained to dream continually of Feasts, devouring, and laying Snares for, or catching living Creatures therein, to wit, according to the Disposition of that Animal while li∣ving; and so that only by an external covering, the Phantasie of the Beast which when once alive, was entertained in his skin, is derived into a Man that sleeps under it: Therefore by the Ministery of the Phantasie of the Blood, it come to pass, that the out∣chased Blood being received on the Weapon, is introduced into the magnetick Un∣guent.

For then the Phantasie of the Bloods being otherwise, as yet drowsie, and slow as to Action, being stir'd up by the Virtue of the magnetical Unguent, and there finding the [unspec 165] Balsamical and Medicinal Virtue of the Unguent, wisheth that the quality induced into it, might be bestowed on it self throughout, and from thence by a spiritual Magnetism to draw out all the strange Tincture of the Wound; the which, seeing it cannot fitly enough effect by it self, it implores the aide of the Moss, Blood, Fat, and Mummy, which are conjoyned together into such a Balsam, which not but by its own Phantasie becomes also Medicinal, Magnetical, and is also an attractive of all the strange quality out of the Body; whose fresh Blood I say, abounding with Spirit, is carried unto it, whether it shall be that of a Man, or of any other living Creature. The Phantasie therefore is a returner, or reducible and Ecstatical from part of the Blood that is freshly and most newly brought unto the Unguent; but the magnetical Attraction begun in the Blood, is perfected by the medicinal Virtue of the Unguent: But the Unguent doth not draw the infirmity of the Wound unto it self, that it may be made a Pandora's Box; but alters the Blood newly brought unto it, in its Spirit, makes it Medicinal, and stirs up the Power thereof: From thence it hath a certain medicinal and magnetical Virtue, which returns unto its whole Body to cure its Cousin German, the Spirit of the Blood throughout the whole Man: To wit, it sucks out the sorrowful Impression from the Wounded party, and expels it (being ready to perish) by its medicinal Power, and commands it forth: which medicinal Virtue being the conqueress of the Malady, is stir'd up partly in the Blood, and is partly also generated in the same by the Unguent; to wit, by the Spirit hereof thus commanding over the Spirit of the Blood, by its own Phantasie, that is, by its created Endow∣ment.

Otherwise, the Blood putrifying with its entire Faculties or Vigours, under the en∣closure of an Egg-shell, and the Spirit thereof being now as it were freed from its Fetters, through the foregoing Putrefaction, drawes by the mediation of the Mummy of a Dog, and really translates the Grief which sits in the Phantasie and astral Virtue of the Filths of the Sick, into the Dog himself that eats it.

Indeed for no other Cause, than because the Magnetism is not perfected without the interposing of the Balsam of the Oyntment. [unspec 166]

We have also observed, that if a wounded Man happen to have received many Wounds at once, it is sufficient that Blood be had only out of one of his Wounds, and indeed, that by that one endeavour the rest of the Wounds are cured also; because that Blood keeps a concordant Harmony with the Spirit of the whole, and draws forth from the same, the offensive quality communicated not only to the Lips of the Wound, but also to the whole Man: For from one Wound the whole Man is wont also to grow Feve∣rish.

I have hitherto deferred to make manifest a great Mistery; namely, to shew to our hand, that in Man there is placed an essicacy, whereby he may be able only by his beck, [unspec 167]

and Phantasie, to act out of himself, and to imprint a virtue, a certain influence, which afterwards perseveres or constantly subsists by it self, and acts on an Object at a very far distance; by which onely mystery, those things which have been spoken hitherto concern∣ing the Ideal entity conveighed in a Spiritual fewel, and departing far from home for to execute its offices, concerning the Magnetism of all things begotten in the Imagination of man, as in that which is proper to every thing, and also concerning the Magical supe∣riority of Men over other Bodies, will come to light.

It is a clear truth, and manifest without controversie, that of Steel is to be made a [unspec 168] Needle, which by the touch of a Load-stone, shews the Pole or North-Star to Sailers: but in vain is the Steel hammered into a Needle, and placed on the Marriners Compass to point out the Pole, if a due rubbing of the Loadstone upon it hath not gone before.

Which things, seeing they are undoubtedly true, it is now convenient to frame a Mar∣riners Needle onely by a Magnetical beck: On the Anvil therefore whereon the Needle is hammered out of Steel, let the North Point be marked out, and that in a straight Line; then stand thou the Vulcan, with thy back towards the North, that when the Steel is drawn under the Hammer, for making of the Needle, thou mayest draw it towards thy self and the North.

I say therefore, that such a Needle so made, shall without any other help observe or point out the Pole; and that indeed, without any wonted variation, which is a great Mystery.

Moreover, the Needle which is made upon the said Line, by chance, and without the knowledge or intent of the Workman, is void of that quality and doth not observe the Pole.

From hence it consequently follows, that the Imagination of the man that frames it, doth as it were in that moment of the Needls Nativity, when as now indeed the greatest heat or glowing of the fire hath ceased, and as yet, under an obscure redness of the Steel, im∣print this kind of Magnetical faculty, and that indeed on the Steel or an appropriated sub∣ject: But not that the Heaven doth then make that impression; because then it also should influx it self into the Steel, without the intention of the Smith, which is false; for if the Heaven should give forth its influence at a certain Hour and Position; now might the Characteristical or Notary and Sigillary or sealing Science of the Stars triumph; which we pass by.

But the Constellation which flowes into the Steel, and perhaps every Seal or Im∣pression, [unspec 169] flowes from the Microcosmical Heaven, that is, from our Olympus, or the Heaven in us: Therefore, in vain have been those Seales, which were not stamped by the Magitian exalted in his Phantasie or Imagination; for inferiour Entities and Phanta∣sies are constrained to give place to ours: Whereby a wise Man shall bear rule over the Stars; to the command of whom, the Parent of things hath subjected whatsoever is con∣cluded in the Circle of Heaven. What things have been alledged concerning the Phanta∣sie making this Impression on the Marriners Needle, I have learned from the Testimony of many, also from my own experience; and shall be confirmed ten thousand times to be true, by the experience of every one that is willing to make trial thereof.

So indeed Asarabacca, and the tops of Elder, hearken to the commanding Imagination of the Cropper, who imprinteh on the plant, but this Magnetically on the absent leaf: seeing otherwise, the leaf being boyled (as the Needle that was re-heated in the fire) and admini∣stred as a Potion, the virtue of the Phantasie imprinted on it, would perish, if the Magne∣tism were not cherished from the entire plant. That blood which is boyled, and ready to be eaten, doth as yet contain the Soul, is true: But that virtue consisteth not from the impressi∣on of the humane and external Phantasie, but from the proper endowment of its own Phantasie.

After this manner also, a Nail, Dart, or Arrow that is thrust into the heart of the Horse, [unspec 170] withholds the Spirit of the Witch, and conjoynes it with the Mumial Spirit of the Horse, whereby they may be roasted together, that by that torment, as by a sting, the Witch her self may be bewrayed; and that at length, she that is offensive to God, destructive to mortal men, may by the Judge be taken away from the society of these, according to the Law of God.

For if the Work be limitted unto any outward Object, that work the Magical Soul never attempts without a medium or mean: therefore it makes use of the Nail, or Arrow aforesaid.

Now this being proved, that man hath a power of acting per nutum or by his beck, or of moving any Object remotely placed:

It hath been also sufficiently confirmed by the same natural Example, that that efficacy was also given unto man by God, and that it naturally belongs unto him.

It hath been hitherto an absurdity, to have thought that Satan hath moved, altered, and transported any thing, and to have applied Active things to Passive by local motion, [unspec 171] onely per nutum; since indeed they doubt not that he himself was the first moover in the said motions, that by those outmost parts or extreamities whereby he toucheth, he can snatch away, transferre, or any way move, at least an aiery body (which they feign) yet wanting a Soul.

Absurd I say, it is to think that Satan since his Fall, hath retained a Magical dignity, where∣by he acteth any subjects, by beck alone, because that was once his natural gift; but that the same natural faculty was withdrawn from man, as denied unto him, and given unto the Devil, the most despicable of Creatures: But if there are any such effects proceeding from man, they have also attributed them at least to a suppliant or servile compact with him.

Open your eyes, for Satan hath hitherto promiscuously gloried in your so great igno∣rance, as if thou didst make his Altar smoak, with the Incense of Glory and Dignity, and didst extract thy own natural Dignity, as pulling out thine own Eyes, and offering them up unto him.

We have said, that happily every Magical faculty lyes dormant or asleep, and hath need of excitement, which is perpetually true, if the object whereon it is to act, be not most nearly disposed, if its internal phantasie doth not wholly conform to the impression of the agent, or also if the patient be equal in strength, or superiour to the agent therein.

But on the contrary, where the Object is plainly and most nearly disposed, as Steel is for the receiving of a Magnetism: or plainly weak, and conscious to it self, (as the Mur∣derer, Adulterer, Thief, Witch, are) then the Patient without much stirring up, the alone phantasie of the more outward Man being drawn out to the work, and bound up to any suitable mean, yeelds to the Magnetism.

The Magitian I say, always makes use of a Medium: for so unless a Woman with child shall stretch forth her hand unto her Leg, Fore-head, or Buttocks, the Young will not be marked in the Leg, Fore-head, or Buttocks. For so the words or forms of Sacraments do alwayes operate; Because from the work performed. But why Exorcisms or Charms do not alwayes operate, the defect is not in God; but onely because the unexcited mind of the Exorcist or Charmer, renders the words dull or uneffectual.

Therefore no man is a happy or succesful Exorcist, but he who hath known how to stir up the Magical virtue of his mind, or can do it practically without Science.

Perhaps thou wilt say, That in the Armary Unguent or Weapon Salve, there was obtained no other Magnetical Virtue, than what was begotten by the Phantasie of the Compounder.

Thou errest: Yet if that should be granted, thou wouldest be never the better thereby; because the effect should thereupon happen not to be ascribed to Satan: For so the Un∣guent would be Magnetical or attractive, not from a Phantasie inbred in it, but from that which was imprinted on it from without, by the compounder; since there can be no nearer Medium of the said Magnetism, than humane blood with humane blood.

Truly the blood alone, as the most disposed subject, should be sufficient for the Oynt∣ment, and the other Simples would be in vain: (which is false) especially Bulls blood, and honey, where there is a sufficient cure without the blood of a Bull, by the Weapons of the Wounder being bathed in the Unguent, without being distained by the blood of the Patient; which is false.

Lastly, the Magnetism of the Unguent should be plainly general, because the person compounding it, had intended by his Phantasie, to effect an impression, too liberal, wan∣dering, [unspec 172] uncertain, and unsold, for all Wounds of man, and also of all bruit Beasts. What if he shall not intend the Cure of a Dog: Shall therefore the Oyntment not be for Curing the Wound of a Dog?

Fie, What hath Bole Armeniack, what Lynseed-Oyle, what Honey, and lastly, what hath the blood of a Bull, of disposition to the Wound of a Horse, or Man, that on those as on a proper mean, and not on any other, the Phantasie of the compounder should be im∣printed? the which notwithstanding, if they shall be banished out of the composition, they will render unguent Barren, and void of Efficacy.

The natural Phantasie therefore of the Unguent is the cause of the Magnetism, or at∣tractive influence, and the proper cause of the Cure; and not the Imagination of the Compounder.

Behold! Thou hast our, that is, a Christian Phylosophy, not the Dotages or idle Dreams [unspec 173] of Heathens.

Beware I beseech thee, that thou for this cause, cast not me also into censure, who hast been too ready in thy censures.

I am thine, and a Roman Catholick, whose mind hath been to ponder of nothing which may be contrary to God, and that may be contrary to the Church.

I know that I was not born for brawlings, or contentious debates, not to Write the Commentaries or Patronages of another: Therefore what I knew, I was willing to di∣vulge abroad in the liberty of a Phylosopher.

I shall as yet subjoyn this one Clause.

Whosoever attributes a natural Effect, so created by God, so bestowed on the Creatures, unto the Devil, he estrangeth the honour due to the Creator, and reproachfully applies the same unto Satan: The which (under thy favour I shall speak it) if thou shalt well recal under thy Anatomy, thou wilt find to be express Idolatry.

I beg of God our most Clementious Father, that he would be favourable or merciful to the Faults which from humane (not stubborn) ignorance, and frailty, we have contracted. Amen.

There are three bear record in Heaven, the Father, the Word, and the holy Spirit; and these three are onely one: (and presently speaking of the humanity of Christ) There are three that bear record in Earth, the Blood, the Spirit, and the Water; and these three are onely one.

We therefore who have the like humanity, its no wonder if we contain Blood and a Spi∣rit of a co-like Unity; and that the action of the Blood is meerly spiritual: Yea therefore in Genesis, it is not called by the Etymology of Blood, but is made remarkable by the name of a Red Spirit.

Depart thou therefore, whoever thou art, from thy stubbornness, and acknowledge thou another Spirit in the Blood, besides the evil Spirit, unlesse thou canst go on in opposition to the Scripture.