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CHAP. CXII. Of the Magnetick or Attractive Curing of Wounds. A Disputation concerning the Attractive, Natural, and Lawful Curing of Wounds; against R. P. John Roberti, Doctor of Divinity, an Elder of the Society of Jesus; no less than also against Rodolph Goclenius, Professor of Medicine.

1. Witchcraft, Sympathy or Co-suffering, and Magnetism or Attraction do dif∣fer. 2. One Ointment is called Sympathetical, another Magnetical. 3. What Mummy is. 4. Phylosophy is immediately reproved by Reasons onely. 5. The difference of Law, and Phylosophy. 6. From an ignorance of the Cause, Magna∣tism is accounted a Devil. 7. Who may be the Interpreters of Nature. 8. Why Alchymists onely can Interpret Nature. 9. He is proud, who from an ignorance of the Cause, believes a thing to be of the Devil. 10. Who are the Devils flatter∣ers. 11. Magnetism is no new Invention. 12. The Armary or Weapon-un∣guent. 13. The intent, aim, remedies or ingredients, and manner in the Ointment, are good, 14. Why the Unguent is not unlawful. 15. Why it is not Super∣stitious. 16. What Superstition is. 17. Why the manner of the Unguent being unknown to the censurer, can nothing disprove it. 18. What Magnetism is. 19. Some Effects of the Load-stone. 20. The Magnetical Cure of incurable Dis∣eases is perfect. 21. Milk being burned dries up the Dugs. 22. Vitriol dies through Magnetism or Attraction. 23. Mummy operates from Italy even to Bruxels. 24. The Carline Thistle, under the shade, draws wonderfully. 25. Like∣wise the same Disease in number changeth its Subjects. 26. That from Magne∣tism, Flowers are followers of the Sun. 27. Mummies which are Philtrous or pertaining to Love, how they are attractive. 28. That the Arcanum or secret of the Blood, is the Load-stone of Alchymists. 29. Herbs, why, and after what sort they are Attractive. 30. Asarabacca, and the Elder are Magnetical. 31. An implicite compact or covenant, is the Anchor of the Ignorant. 32. Sympathy presupposeth a sense or feeling. 33. The Mummy of a Dead Bro∣ther, being long since impressed on a seat, is as yet attractive. 43. The Saphire is an imitator of the Unguent in Magnetism. 35. The Saphire, by touching of one Carbuncle, cures others. 36. Why the Prelates of the Church wear skie-coloured Rings. 37. Man hath his Load-stone. 38. An Amulet for the Plague. 39. It is of necessity, that the same accident should pass from subject into subject. 40. Magnetism is an heavenly quality. 41. A Thief, Robber or Murderer, and an honest Man, or Woman, afford the same Mosse of their dead skull. 42. From whence, and what the seed of that Mosse is. 43. The fruit of the Air. 44. That Usnea or Mosse is a fruit of Fire. 45. In that Mosse also, is the Back of the Load-stone, the scope being changed. 46. God in Miracles, follows Nature. 47. God approves of the Magnetism of the Unguent by Reliques. 48. A super∣natural

Magnetism proves a natural one. 49. A lock of that Mosse being in∣carnate in the fore-head, is a defence against a sword, but a Thred or rag of the stole of S. Hubbert, against the tooth of a mad Dog. 50. A rag being incarnate in the fore-head, preserves from the biting of a mad Dog for ones whole life time; an impression of blood doth the same in the Zinzilla. 51. Pepper degenerates into Ivy. 52. How we must judge of Persons. 53. Paracelsus the Monarch of Secrets. 54. Every thing hath its own particular Heaven. 55. From whence inclination is. 56. From whence a Disease is Astral in us. 57. Whence sick persons have a fore-feeling of the stormes of the times. 58. What may cause the flow∣ing and ebbing in the Sea. 59. Whence Windes are stirred up. 60. The Hea∣ven doth not cause, but pronounce things to come. 61. The Being of every seed hath the firmament and virtue of its own influence. 62. The Vine, not the Hea∣ven, disturbs Wines. 63. Antimony observes an influence. 64. The Load-stone directs its self, but is not drawn. 65. Glass is Magnetical. 66. Rosin is Magnetical. 67. What Garlick acteth against the Load-stone, and why the same thing also concerning Mercury. 68. The virtue or power of operation on an Object at a distance, is natural, even in sublunary things, and it is Magnetical. 69. Every Creature liveth in its own mode, or after its own manner. 70. What the Unguent can draw from a Wound at a distance. 71. Every Satanical effect is imperfect. 72. Why Satan cannot co-operate with our Unguent. 73. What may be called the Will and Imagination of the Flesh, and of the outward Man. 74. A twofold Extasie. 75. The Ecstatical power of the Blood. 76. Cor∣ruption makes that lurking power manifest. 77. The Essences of things do not putrifie. 78. The putrefaction of Alchymy, to what end it is. 79. The Cause of Attraction in the Unguent. 80. The heart is drawn by the trea∣sure magnetically, or after the manner of a Load-stone. 81. Necromancy or the Black-Art, from whence it is. 82. What Man is as a living Creature, and what Man is as being the Image of God. 83. After what manner the Eagle is allured by the Magnetisme of a dead Carcase. 84. How the venal Bloud is drawn in the Unguent, unto its own treasure. Why Eagles are allured to a dead Carcase, ma∣gnetically. 85. A natural feeling or perceivance, and an animal feeling, do dif∣fer. 86. The Effects of Witches are wicked ones. 87. The power of a Witch is natural, and of what sort that power may be. 88. Where the Magical power in man is seated. 89. Whether man bears command over all other Bodies. 90. Why a man may act per nutum or by his beck or pleasure. 91. What the Magical faculty may be. 92. The Magical power lyes hid in man after divers manners. 93. The inward man is the same with the outward fundamentally, but materially, diverse. 94. What the vital Spirit its knowledge and gift is. 95. In a Carcase which dies of its own accord, there is no implanted Spirit. 96. The divining of Spirits according to Physitians. 97. The Soul acts in the Body onely per nutum, Magically. 98. The Soul acts in the Body, onely by a drowsie beck, but out of the Body, by an excited beck. The knowledge of the Apple, hinders Science, Magical or Wise Knowledge. 99. The beginning of the Cabal is drawn from God in Dreams. 100. The defect of Understanding is in the out∣ward man. 101. What Satan can do in Witches. 102. What are the true works of Satan alone. 103. Sin hath withdrawn the endowments of Grace, and hath obscured the gifts of Nature. 104. Whither the pious exercises of Ca∣tholicks tend. 105. The most powerful effect of the Cabal. 106. There are two subjects of any kind of things. 107. Man acts as well by his Spirit, as by his Body. 108. What kind of ray or beam is sent from a Witch into a bruit. 109. How a Witch may be bewrayed. 110. How a Witch may be bound up in the heart of a Horse. 111. The Intention depraves or vitiates a good Work.

112. The Seminal virtue is natural Magick. 113. Why blood issues out of the dead Carcase when the Murtherer is present. 114. Why the Plague is frequent in Sieges. 115. Works of Mercy are to be exercised at least in respect of avoiding the Plague. 116. Plagues from Revenge and execration, are detestable. 117. Why Bodies were to be removed from the Gibbet. 118. Why Excrements cannot cause the Plague. 119. Why the blood of a Bull is mortally venemous. 120. Why the fat of a Bull is in the Sympathetical Unguent, to wit, that it may be made an Oyntment of Weapons. 121. Why Satan cannot concurre unto the Unguent. 122. The Basis or Foundation of Magick. 123. From whence Vanities are ac∣counted for Magick. 124. A good Magick in the holy Scriptures. 125. What may be called true Magick. 126. The cause of the Idolatry of Witches. 127. The Sirrers up of Magick. 128. Satan excites it imperfectly. 129. From whence beasts also are Magical. 130. The Kingdom of Spirits nourisheth strife, and love. 131. Why man is a Microcosm or little World. 132. The mind generates real Entities. 133. That Entity or Beingness is of a middle nature between a Body and a Spirit. 134. The descending of the Soul begets a conformed will. 135. The cause of the fruitfulness of Seeds. 136. Why Lust doth as it were estrange us from our Mind. 137. A Father by the Spirit of his Seed, generates out of himself, in an Object presently absenting it self. 138. What Spirit may be the Patron of Magnetism. 139. The Will sends a Spirit unto the Object. Un∣less the Will did produce some real thing, the Devil could not know of or acknow∣ledge it; and unless it did dismiss it out of it self, the Devil being absent, could not be provoked thereby. Where therefore the Treasure is, thither doth the Magical spirit of man tend. 140. Magnetism is made by sensation. 141. That there are many perceivances in one onely subject. 142. From the superiour Phan∣tasie commanding it. 143. Why Glasse-makers use the Load-stone. 144. The Phantasie of attracting things is changed. 145. Inanimate things have their Phantasie. 146. Why some things by eating of them, in∣duce madness. 147. Why a mad Dog by biting of a Man introduceth madness. 148. The Tarantula by his stroke or sting, causeth a madness. 149. Why other bruit beasts do not defend themselves against a mad Dog. 150. The Sympathy betwixt Objects at a distance, is made by means of a certain Spirit of the world, which Spirit also governing the Sun, and the Sunny Stars, is of a potent sense or feeling. 151. The Imagination in Creatures endowed with choice, is various at pleasure; but in others, it is alwayes of a limited identity. 152. The first de∣gree of power dwelleth Magically in the forms of the three Principles. 153. The second degree is by the phantasies of the Forms of the mixt Body, the which, to wit, being destroyed, the Principles do as yet remain. 154. The Third degree ariseth from the Phantasie or Imagination of the Soul. 155. What Bruits are Magical, and do act out of themselves, by beck alone. 156. The fourth degree of Magical Power, is from the Understanding of Men being stirred up. 157. The word Ma∣gick is a proportionable answering of many things, unto some one third thing. 158. Every Magical power or faculty rejoyceth in a stirring up. 159. What may be called a subject capable of Magnetism. 160. How Magnetism differs from other formal Properties. 161. Humours and Filths or Ex••rements have their Phantasie. 162. Why the Scripture attributes Life to the Blood, rather than to any other juyces of the Body. 163. The seed possesseth the Phantasie of the Father, by traduction or derivation; from whence nobility ariseth. 164. The skins of the Wolf and Sheep have retained through impression, an hostile Imagination of their former Life. 165. What the Phantasie of the Blood being freshly brought into the Unguent, can effect. The manner of the Magnetism or attraction in the Ointment. 166. The difference between a Magnetical Cure which is done by the

Unguent, and that which is done by a rotten Egg. 167. The notable Mystery of humane imagination, is the foundation of natural Magick. 168. The Un∣derstanding imprinteth the Beingnesse which was procreated or produced on the outward object, and there it really continues. 169. How efficacious Seals or Impressions may be made. 170. The Imagination holds fast the Spirit of a Witch, by a nail, as it were a Medium. 171. If Satan doth natu∣rally move a Body without a corporeal touch or extreamity, why not also the more inward Man? and why not rather also the Spirit of the Witch? 172. The virtue of the Oyntment is not from the Imagination of the com∣pounder, but from the Simples co-united into one. 173. The Author makes a profession of his Faith.

IN the eighth year of this Age, there was brought unto me, an Oration Declamatory, made at Marpurg of the Catti, wherein Rodolph Goclenius (to whom the profession of Phylosophy was lately comitted) paying his first-fruits, endeavours to shew, That the curing of Wounds by the Sympathetical and Armary or Weapon Unguent, invented by Paracelsus, is meerly natural.

Which Oration, I wholly read, and I sighed within my self, that the Histories of natu∣ral things had lighted into the hands of so weak a Patron. The Author nevertheless high∣ly pleased himself with that Argument of Writing, and with a continued barrenness of proof, in the year 1613. published the same work, with some enlargement.

There was very lately brought me a succinct Anatomy of the aforesaid Book, compo∣sed by a certain Divine, rather in the form of a fine or jocond censure, than of a disputa∣tion: my judgement therefore, however it should be, was desired, at least-wise in that respect, that the thing found out by Paracelsus, concerned himself, and me his fol∣lower.

I shall therefore declare, what I think of the Physitian Goclenius, and what of the Divine the Censurer.

First of all, the Physitian proposeth, and boasts, that he will prove the magnetick or at∣tractive cure of Wounds to be natural: But I found the Promiser to be unfit for so great a business: Because that he no where, or at least but slenderly, makes good his Title or Promises: He collecting many patcheries here and there, whereby he thinks he hath suf∣ficiently proved, that there are certain formal virtues in the nature of Things, which they call Sympathy and Antipathy; and that from the granting of those, the Magnetical Cure is natural.

Many things I say, out of the Aegyptians, Chaldeans, Persians, Conjurers, and Jugling Impostors, he gathers into one, whereby he might prove or evince the Magnetism which himself was ignorant of: Partly that by delighting mindes that are greedy of novelties of things, he may seduce them from the mark; and partly that they may admire the Au∣thor, that he had rub'd over, not onely trivial Writers, but also any other the more rare ones.

Wherefore the Physitian doth rashly confound Sympathy (which he after divers man∣ners, and fabulously, often alledgeth) with Magnetism, and from that, concludes this to be natural. For I have seen also, that Vulnerary Oyntment to cure not onely Men, but also Horses, between whom and us, certainly there is not so great affinity (unless we are Asses) that therefore, the Sympathetical Unguent should deserve to be called common to Us and Horses.

In like manner, the Physitian badly confounds Sympathy or Co-suffering with Witch∣craft, and Ligation or Binding up, and both with Magnetism: To wit, he as in anguish, undistinctly alledgeth any the more abstruse or hidden effects whatsoever, whereby (he being destitute of reasons) might make good his own Mag••etism.

I will by an Example distinguish Witchery from Sympathy, and both from Magnetism.

A Dog hath an Antipathy (for Sympathy and Antipathy are daughters of the same [unspec 1] stock) with a Hen: for he preys upon this Hen, and this Hen flees from the Dog; but when she hath newly hatched her Chickens, this Hen chaseth the Dog, although a coura∣gious one: to wit, the soul of the Hen by Fascination or Witchery, tying up the Soul of the Dog, the former Antipathy, unequal defence of Weapons, and unequality of Strength nothing hindring it; Yet in these things, Magnetism is no where seen.

Moreover, what Examples the Physitian brings concerning Seals or Impresses, Cha∣racters, Gamahen or magical Images, Ceremonies, and for the most part vain Observances, are altogether impertinent to this purpose, and do rather destroy Magnetism as rendring it suspitious, than build it up: my Genius or Wit carries me not to determine any thing of these things.

And then, Goclenius Errs, and that indeed rashly, like as also ignorantly: dreaming from the Prescription of Paracelsus, that the Weapon which wounded, if it be involved in the Weapon Salve, doth cure the Wound: For the Weapon or Point of the Sword shall be in vain anointed with the Unguent by him prescribed, unless it be made Bloody; and the same Blood shall be first dried on the said Sword. For with Paracelsus, the Sympa∣thetical [unspec 2] Ungent is one thing, in respect of the Blood fetch'd out of the Wound, and the Ungent wherewith the Weapons that were tinged with no Blood, ought to be Emplaistred, certainly another; and therefore he calls the former, the Magnetick and Sympathetick Ungent, but the latter the Magnetick Armary or Weapon-Ungent: the which therefore receives (nor that indeed in Vain) Honey and Bulls Fat over and above, into its Com∣position.

Last of all, Goclenius, that he might satisfie his own Genius, hath altered the Descripti∣on of Paracelsus, affirming that the Usnea or Moss, is to be chosen only from the Skuls of hanged Persons; of which his own and false Invention, he enquiring the Cause, blusheth not to dream, that in Strangling, the vital Spirits entred into the Skull, and there remain so long, as until that six years from that time being accomplished, the Moss shall under the open Air grow up thereon.

Paracelsus hath taught the express contrary, and by practical Experiences it is confir∣med, that the Moss of the Skuls of those that have been slain or broken on a Wheel, is no less commendable, than that of those who were strangled with an Halter.

For truly, the Quintessence is not extracted out of living Creatures (because the prin∣cipal Essence perisheth together with the inflowing Spirit and Life) but only the Mumi∣al [unspec 3] Virtue, that is, the implanted and co-fermented Spirit, which surviveth in Bodies slain by violence.

What things Goclenius hath delivered concerning Remedies for repairing of the Memo∣ry, as we acknowledge them no way agreeable to the end intended; so also, we not any thing doubt to prove them to be impertinent flourishes. There is no Question (between our Divine and Physitian) about the truth of the Fact; for both of them grant, that a cure happens to the wounded Person: the controversie layes only in that, that the Physitian af∣firms such a Cure to be natural, but the Divine will have it to Satanical; and that from a compact of the first Inventer: of which Censure, he brings not any positive reason in his Anatomy, as thinking it satisfactory, if he in his own judgment shall abolish it, al∣though he shall openly produce no grounds of that abolishment; to wit, he acquiescing in this, that he hath removed the feeble Reasons of the Affirmer, the which to do, is a matter of no labour, of no skill, nor also is it a matter of any authority: For, to what end tends it, to give judgment on the thing it self from the foolishness of the Reasons of some unskilful Brain? and to declare it to be wicked, if he hath not so much as dreamed of one petty Reason of his Sentence? What if I, who am a Laick, should commend Presbitery with untrimmed Reasons, and some one should reject them as unworthy ones, shall the Priesthood it self therefore be to be rejected? What I pray you, doth the Un∣skilfulness or Rashness of any one touch at things themselves: Surely Phylosophy sub∣mits [unspec 4] not it self to censures, unless a Considerable gravity of the Censurers, well confirm∣ed by reasons, doth concur.

I therefore who have undertaken to prove (against the Divine) that this Magnetick cure is even natural: First of all, have supposed Goclenius worthy of excuse, if he hath laboured in vain in the finding out of the immediate Cause of this unwonted effect. What wonder is it, when as the Divine consesseth that he is ignorant of the same: and there∣fore conjectures Satan to be the Author thereof: for such is our Infirmity, that we are destitute of the knowledge of the most, and most excellent things: For therefore we un∣willingly wrest very many things aside unto the sacred Anchour of Ignorance, and refer them to the Catalogue of occult or hidden Causes. For who among Divines ever knew how to demonstrate to the full, the Cause of risibility or capacity of laughter, or of any other formal Property, to wit, of heat in the Fire? Is not the Fallacy of Begging of the Principle, committed, if thou shall say, The highest degree of Heat belongs to the Fire, be∣cause it is of the Nature thereof? Truly the Essences of Forms, because they are unknown to us from their Cause, therefore also the race of formal Properties is wholly scanty,

and unknown; and where we observe any formal Passion to lay under, the Mind as if it were tired in vain, presently ceaseth from a diligent search thereof, and reposeth it self, being contented with the name of occult Properties.

Go to I pray you, hath the Anatomist the Censurer, haply known the Cause why a Dog that rejoyceth, swings his Tail? But a Lyon in like manner, when he is Angry? A Cat also making merry in token of Favour, lifts up the same? What therefore, if him∣self hath not known so much as the reason of the moving of a Tail; will he wonder that Goclenius hath given an unsolid Reason of Magnetism? and from the refuting of that, presume that he hath more than sufficiently demonstrated the dure which belongs to Mag∣netisme, to be Satanical? Far be so great a rashness of Judgment from him.

Come on then, why dost thou call that Cure diabolical: Truly it had behoved thee, to have added a reason of thy Censure, unless thou expectest to have it denyed by others, with the same Facility wherewith thou declarest it to be of the Devil.

Lawyers require only the affirmative Part to be confirmed; but Phylosophers both parts, least either the Ignorance, or also the malepartness of the denyers should seem [unspec 5] greater than that of the Affirmers.

Dost thou perhaps, maintain it to be diabolical, because it cannot be understood by thee, that a natural Reason thereof doth subsist? I will not believe that thou couldst ut∣ter so idle a Sentence, from thine own Infirmity, of its Virtue: For thou knowest that the weaknesse of Understanding is our Vice, not that of things. Make hast therefore; From whence knowest thou, that God hath not directed such a magnetical Virtue unto the use or benefit of the Wounded.

Shew thy Evidences: hath God chosen thee to be the Secretary of his Counsel! Surely however thou mayest variously wander or waver, at length thou shalt find, that the [unspec 6] Cure is accounted diabolical among you [Divines] for no other Reason, but because your Slenderness and Calling doth not comprehend it.

What wonder is it, if no Divine hath smelt out these things? For after that the Priest and the Levite had passed on to Jericho, a Samaritan, being a Lay Man, succeeded, who [unspec 7] took away all right from the Priests of enquiring into the Causes of Things. Therefore Nature from thenceforth, called not Divines for to be her Interpreters: but desired Phy∣sitians [unspec 8] only for her Sons; and indeed, such only, who being instructed by the Art of the Fire, doe examine the Properties of things, by separating the impediments of their lurk∣ing Powers, to wit, their Crudity, Poysonousnesses, and Dregs, that is the Thistles and Thorns every where implanted into Virgin-Nature from the Curse: For seeing Nature doth dayly Distil, Sublime, Calcine, Ferment, Dissolve, Coagulate, Fix, &c. Certainly we also, who are the only faithful Interpreters of Nature, do by the same helps draw forth the Properties of things from Darkness into Light. But that the Divine may judge of that which is a Juggle, from that which is Natural; he must needs first borrow the Definition from us; to wit, least the Cobler shamefully slip beyond his Last.

Let the Divine enquire concerning God, but the Naturalist concerning Nature.

Certainly, much was the Goodness of the Creator every where extended, who made all [unspec 9] created things for the use of ungrateful Man: Neither hath he admited any of the Theo∣logists or Divines as an Assistant in Counsel, how many and how great Virtues he should endow things withal. I know not surely in the mean time, how he can be excused from the Sin of Pride, who because he perceiveth not the Natural Cause, as it were measuring all the Works of God by the sharpness of his own Wit, doth therefore boldly deny God to have given such Virtue to Things; as though Man, a Worm, were a full Partaker of God, and his Counsel: He esteems of the Minds of all Men by his own, who thinks that cannot be done which he cannot Understand.

Truly unto me, it seems no way a Wonder, if God had given unto things, besides a Body, a Virtue co-like to the Load-stone, and that to be unfolded by the name of Mag∣netism or Attraction alone: Ought it not to be sufficient for the affirming of Magnetism, that one only single natural Example be alleaged (I shall anon declare it by more, and that, such as fit the purpose) of that Stone, according to the square whereof, other Endowments also variously distributed in the Creatures, may be understood? Because therefore the thing is a new Paradox and unknown to thee, shall it for that Cause, ought also to be Satanical?

Far be it from thee to think so unworthily of the divine Majesty of the Creator: Nei∣ther certainly ought we to flatter the Devil by conferring that Honour upon him: For [unspec 10] what doth at any time more sweetly affect him, than if the Glory of Gods Work be so ascribed to him, as though himself had been the Author of the same.

Ye grant that material Nature doth dayly draw down Forms by its Magnetism, from the Superior Orbs, and much desire the favour of the celestial Bodies, and that the Hea∣vens [unspec 11] do in exchange, invisibly allure something from the inferiour Bodies, that there may be a free and mutual passage, and an harmonious concord of the Members, with the whole Universe.

Magnetism therefore, because it is every where vigorous, contains nothing of No∣velty in it, but the Name: neither is it Paradoxical, but to those who deride all things, and banish into the Dominion of Satan, whatsoever they do not understand.

Truly that knowledge doth never spring up to him that seeks Wisdom as a De∣rider.

But I pray, what hath the Weapon Salve of Superstition in it? Whether because it is composed of the Moss, Blood, Mummie, and Fat of Man? but the Physitian useth these [unspec 12] safely, and to this end the Apothecary sells them without a Penalty: Or perhaps, be∣cause the manner of using it is new to thee, unaccustomed to the Vulgar, but to be ad∣mired of both, shall the effect therefore be Satanical?

Subdue thy self, and rage not, thou shalt anon have better satisfaction.

For the manner of using it, contains nothing of Evil therein.

First of all the Intent is good and holy, and tends only unto a good End; to wit, to [unspec 13] cure our languishing or woful Neighbour, without Pain, Danger, and the Consumption of Charges: Dost thou call this diabolical?

In the next place, the Remedies themselves also, are natural things, whereunto, that that Faculty was granted by God, we shall by and by prove by Arguments.

I wish, that thou also hadst thus confirmed to us thy negative; to wit, that God the chiefest Good, hath not given unto the sympathetical Ungent, that natural Faculty, and Mumial Magnetism.

This magnetical Remedy, can no way be rendred suspected, seeing it hath no Supersti∣tious Rites, it requires no Words, no Characters or Impresses, no admixed Ceremonies, [unspec 14] or vain Observances; it presupposeth no Houres, it profanes not holy Things; yea which is more, it doth not so much as fore-require the Imagination, Confidence, or Belief, nor [unspec 15] leave to be required from the wounded Party; all which Things are annexed to Superstiti∣ous Cures.

For that is called Superstition, as oft as Men relie upon Faith or Imagination, or both, above any kinde of Virtue which is not such, or which is not directed by the Creator to [unspec 16] that end: Therefore the magnetical Cure hath nothing of Superstition.

Wherefore, do thou, O censuring Divine, that art ful of Taunting, make tryal of the Oyntment, at least-wise with a designe to deride Satan, whereby thou mayest overthrow that implicite compact: Nevertheless, will thou, nill thou, thou shalt find plainly the same Effect as there is with us, the which doth never happen to superstitious Causes.

Whosoever he be that thinks the magnetical Cure of Wounds is diabolical, not because it consists from an unlawful End, and of unlawful Means; but because it proceeds after a [unspec 17] manner unknown to him:

He also as convinced by the same Argument, shall render the essential Causes of all the Operations of the Load-stone, of which we are about to speak; or shall confess that those [unspec 18] Operations are the Juggles of Satan; or at least-wise (which will be more safe for him to do) shall be constrained to acknowledge with us, that there is a Magnetism, that is, a certain hidden Property with this appellation (by reason of the manifest Prerogative of that Stone) divided or distinguished from other abstruse, and commonly unknown Qualities.

A Load-stone being laid upon a thin trencher of Wood, and swimming on the Water, is forthwith on one, and that a certain side, turning towards the South, but on the other [unspec 19] side, toward the North: The Austral or Southern Part thereof, if it shall touch Iron, it turns that towards the North, and the northern Part of the Load-stone, having touched Iron, will incline it to the South. By its Sepentrional or northerly Part, that is, its Bel∣ly, it allures Iron or Steel to it; and by its Austral Part, or Back, it drives that Iron or Steel before it: The Northern side, by rubbing of the Point of a Compass-Needle, from the right Hand to the left, will direct the same to the South; but if the rubbing be made from the left Hand unto the right, the direction of the Point will be contrary.

In like manner also, the South side of the Load-stone is varied: Yea which is more, if a Load-stone, by its rubbing on a piece of Iron, doth make it to be Magnetical, that is, an attractive of other Iron, let the same Iron which is now Magnetical, be rubbed again,

being turned upwards, and downwards upon the Load-stone, it will presently put off its attractive Power: Of which Effects if they relish thee, enquire thou of William Guilbert a Physitian of London, in his Treatise of the Load-stone; than whom, none ever wrote better concerning this Subject; and by whose Industry, the variation of the Compass may be restored.

The Needle which now bends to the North, under the Aequinoctial Line, staggers to and fro; but beyond it, bends it self unto the other Pole.

I shall add this medicinal Faculty of it: The back of the Load-stone, as it repulseth Iron; so also it drives back the Gut, cures Burstness, and every Catarrh or Rheum which is of the Nature of Iron: for all Magnetisms, are ordained for the use of Man. The Iron-attracting Faculty, if it shall be married to the Mummy of a Woman, then the back of the Load-stone being emplaistred within her Thigh, and the Belly thereof on her Loyns, doth safely prevent a Miscarrying already threatned: but the Belly of the Load-stone, being applyed within her Thigh, and its Back to her Loyns, doth wonderfully facilitate or dispatch her delivery. All which Effects of the Load-stone, our Anatomist shall il∣lustrate by Reasons drawn from foregoing Causes, and explain to us the manner thereof, as made known unto him: Or I shall by a like Argument of Ignorance conclude, that these likewise are the Delusions of Satan, and not natural Effects.

I will now produce some Examples of a co-like Magnetism, that we at length may come with the more seasoned Judgment, unto the positive Reason, and refuting of all Oppo∣sitions. What can I do more? the Reasons which thou hast not brought in thy own be∣half, I my self will devise.

Every Effect (thou wilt say) proceeds either immediately from God the Work-man, and so is a Miracle: or from Satan, and so is Monstrous: or from natural and ordinary Causes, and then is natural: but Magnetisme is not a Miracle, neither is it a natural Effect; therefore Satanical.

I answer: Although I am able to shew this aforesaid rehearsal to be insufficient, in regard the inward Man acteth even after none of the fore-mentioned wayes (the which hereafter, we are plainly enough to declare) nevertheless, we now, with a dry Foot, pass over the Assumption, as being about to deny the Subsumption or Inference; to wit, in that part wherein it is affirmed, that the effect is not natural: For that was first to be proved, least a begging of the Principle or Question should be committed: but herein our Censurer hath and will be defective, to say that it is not a natural Effect, unless he thought, that for him to say it, was all one as to prove it, and to have placed his own Authority in the room of Reason: For there are many Effects natural, which do not or∣dinarily happen; to wit, those which are the more seldom incident: Therefore, in fa∣vour of our Anatomist, I shall every where not only defend the affirmative part; but al∣so, I will declare it by Reasons, and confirm it by Examples: For so the Argument now alleaged, shall violently fall with its own weight.

There is a Book, imprinted at Frankford in the year 1611, by Uldericus Balk a Domini∣can, [unspec 20] concerning the Lampe of Life; where thou shalt find out of Paracelsus, the true mag∣netical Cure of many Diseases; namely, of the Dropsie, Gowt, Jaundise, &c. by en∣closing the warm Blood of the Sick in the shell and white of an Egg, which is exposed to a nourishing Warmth; and this Blood being admixed with a piece of Flesh, thou shalt give unto a hungry Dog, or Swine, and the grief is presently drawn, and departs from thee into the Dog, no otherwise, than as the Leprosie of Naaman passed over or was trans∣planted into Gehazi, through the Execration of the Prophet. What, wilt thou account this also to be diabolical, to have thus restored the sick Party by the Magnetisms of the Mu∣mial Blood alone? But yet he is wholly and undoubtedly restored.

A Woman weaning her Infant, whereby her Breasts may the sooner grow barren, Milks out her Milk on hot burning Coals, and her Dugs soon grow Flaggy. Doth haply the [unspec 21] Devil suck them?

If any one shall Foul at thy Door, and thou intendest to prevent that Beastliness for the future; lay thou a red hot Iron upon the new laid Excrement, and by Magnetism, the voyder of that Ordure, shall soon grow Scabby on his Buttocks; to wit, the Fire roast∣ing the Excrement, and as it were by a Dorsal or rebounding Magnetism, driving the sharpness of the Roast, into his impudent Fundament.

Perchance thou wilt say, that this is Satanical, because the end is a hurting of the Party: But surely the abuse of Powers is in the liberty of Man; Yet it is not the less natural in its use.

Make a small Table of the lightest, whitest, and bafest kinde of Lead, and at the one [unspec 22]

end hereof, put a piece of Amber, and three spans off, place a piece of green Vitriol; this Vitriol will forthwith visibly loose its Colour and Tartness: Both which Effects are found in the Preparation of Amber.

At least-wise, this very Experiment, shall be free from all Illusion of Satan.

A certain Inhabitant of Bruxels, lost his Nose in fight, he comes to Tagliacozzus a Chyrurgion, living at Bononia, in expectation of another Nose: and when as he feared the Incision of his own Arm, he hired a Porter for his end, out of whose Arm, he having given him his Price, the Chyrurgion at length digged a Nose. About thirteen Months after his return into his own Country, presently on a sudden, the ingrafted Nose grew cold, and after some dayes fell off through Putrefaction: By the buisie enquirers of the unex∣pected chance of which thing, it was found that the Porter gave up the Ghost, perhaps at the same moment, wherein the Nose grew cold. There are those yet surviving at Bruxels, that were eye Witnesses of these Things.

Is not that Magnetism of manifest affinity with Mummy, whereby the Nose, by the right of ingraftment, rejoycing for so many Months, in a common Life, Sense or Feeling, [unspec 23] and vegetative Faculty, suddenly mortified on the further side of the Alpes? What I pray, is there in this of Superstition? What of a fond Imagination?

The Root of the Carline-thistle (which is that of Chamileon) being plucked up when full of Juice and Virtue, and co-tempered with the Mummy of Man, doth as it were by [unspec 24] a Ferment, exhaust all the Powers and natural strength out of a Man, on whose shadow thou treadest, into thy self.

But this thou wilt say, is full of deceit, because Paradoxical: as if the same Leprosie were not tranferred out of Naaman into Gehazi; and the same numerical Jaundises trans∣planted [unspec 25] into a Dog: for a Disease is not in the Predicament of Quality; but all the Pre∣dicaments are in every particular Disease: For truly it shall not be lawful to accommo∣date or suite things to names, but names to things.

The Solisequous, or Sun-following Flowers, are carried after the Sun by a certain Magne∣tism or Attraction; not indeed by reason of his heat which they may desire (for in a clou∣dy [unspec 26] and more cold day, they also imitate the Meeter of the Sun) nor also by reason of his Light, are they the Lackeys of the Sun: for in the dark night, when they have left the Sun, they incline from the West to the East. Thou wilt not account this to be diabolical, because there is another privie Shift at hand; to wit, that there is a Harmony of superiour Bodies with Inferiour, and an attractive Faculty, plainly Celestial, in no wise to be communicated unto sublunary things: As if indeed, the Microcosme or little World, being unworthy of a heavenly Condition, could in his Blood, and Moss, take notice of no revolution of the Stars.

I might speak of Amorous or Love-Medicines, which require a Mumial co-ferment∣ing, [unspec 27] that Love or Affection may be drawn unto a certain Object: But it is more Discre∣tion to pass them by, when I shall first have mentioned this one only Example.

I have known an Herb, in many Places easie to be seen; the which, if it be rubbed, and cherished in thy Hand, until it shall wax warm, and thou presently shall hold fast the hand of another Person, until that also grow warm; he shall continually burn, with a to∣tal Love of thee, for some dayes.

I held in my hand, the Foot of a certain little Dog, and this Dog, presently so followed me, a stranger, that his Mistris being renounced, he howled in the night before my chamber Door, that I might open unto him. There are some present at Bruxels, who are my Witnesses of this deed: For the heat first heating the Herb, I say, not a bareheat, but being stir'd up by a certain Efflux of the natural Spirits, limits the Herb unto it, and individuates it to it self; and this ferment being received, doth by Magnetism, draw the Spirit of that other Person, and subdue it into Love.

I leave the Cures of many Sicknesses, which the secret of humane Blood doth magneti∣cally perfect: For unless the Blood, yea the corrupt Pus or Matter [of Wounds or [unspec 28] Ulcers] the Urin, and transpirable Efflux through the Pores of the Skin, shall continu∣ally mow down, or carry away with them something of the Vital Spirit; and there were in these a certain Participation of the whole Body, when they are out of their natural com∣posed Body; surely the dayes of Man should not be so short: For this indeed hath been the cause of our intestine Calamity.

The herbs Arsmart or Water-Pepper, Comfry, Flixweed or Luskewort, Dragon-Wort, Adders-Tongue, and many others, have that peculiar Endowment, that if being cold, they [unspec 29] are steeped in Water (for a felled Oake, when the North-Wind blows, will grow wormy, if not forthwith sunk under Water) and if being for some time applyed on a Wound, or

Ulcer, they grow warm, and are presently buried in a muddy place: When they begin to putrifie, they are also busie in drawing from the sick Party, whatsoever is hurtful unto him: And that thing the Herbs accomplish, not as long as they grew in the Earth, nor also as long as they remain in their antient Form (for it behoves the Grain to die, that it may bring forth Fruit) but in the Putrefaction of their Body, their Virtues being now as it were loosed from the Bolt of their Body, do freely uncloath themselves of that Magne∣tism, otherwise sleeping and hindered; and according to the contagion and impression received from the wounded or ulcerated Place, do suck out much remainder of Evil, even at a far distance.

If any one in gathering the Leaves of Asarabacca, shall pluck them upwards, they will [unspec 30] purge another, that is, a third Person who is ignorant of that drawing, by Vomit only: but if in cropping, they are wrested downwards, they will expurge only by Stool.

Here at least-wise, doth no Superstition subsist, or lurk: for why do I here make menti∣on of Imagination; seeing ye grant that nothing can thereby operate on a third Object, es∣pecially where that Object is ignorant of the manner of gathering which the Cropper used?

Wilt thou perhaps again accuse of an implicite compact, and lay hold on the sacred [unspec 31] Anchor of ignorance? But here lurks no vain observance, especially when as the gather∣er shall pluck off the Leaves either upward, or downward, the receiver being ignorant thereof. Truly, besides Asarabacca, and the outmost parts of Elder, no other purg∣ing Medicines have that Endowment, the which after what manner soever they are ga∣thered, do alwayes univocally or singly operate: But in Asarabacca, in the entire Plant, a magnetical Property shines forth, and so it variously endoweth its Leaves according to the sense of their gathering.

But that, not only Plants, but also almost all created things have a certain delineation [unspec 32] of sense, they do largely confirm, as well by Antipathy, as Sympathy (which cannot con∣sist without sense) which thing, we shall by and by teach.

Another new Fit of the Gout surprized a noble Matron of my acquaintance, after one [unspec 33] Fit had departed, and that Gowt, by an unwonted recourse, molested her for many Months without remission: But she not knowing from whence so great and unexspected a relapse of the Disease befel her, at length, now rising from her Bed, as oft as the heat of the Fit was slackened, sate down in a seat, wherein her Brother being Gowty, and that in another City, had in times past, wont to sit, and indeed she forthwith found, that from thence the Disease did revive a-fresh. Verily the Effect is in no wise to be ascribed to Imagination or scrupulous Doubt; because both these were such as were much more mo∣dern than the Effect.

But if in the same Seat, another gowty Person happened to have sit, no renovation of the Disease happened unto him: Therefore the Mummy of her Brother already dead, deservedly rendred the Seat suspected of Contagion, which piercing, through all her Cloaths, stir'd up in the Sister, and not in any other gowty Person, those Fluxes of Fits, which otherwise would have been quiet: Indeed the Magnetism was to the Mummy of the Sisters Womb, and that a long five Years space after his burial.

I pray, what implicite compact is here with the Enemy Satan? A Saphire that is of a deep skie Colour, if it shall touch, and be for some time rub'd on a Carbuncle, whereby [unspec 34] the Plague discovers it self, but by and by be removed, the absent Jewel now ceaseth not magnetically to attract all the Poyson from the defiled Party; so that it be done be∣fore his strength be too much dejected: They are wont therefore (which to us makes more for the Credit of Magnetism) by degrees to enclose the place of the Aposteme with a Saphire extended into a Circle: To wit, least the departing Poyson, in that place where it unsensibly exhales, should be more largely expended, and thereupon, more largely in∣fect some noble adjacent Part. For in what part the Poyson doth (as it were through a Trunk) magnetically exhale out of the wasted Body, the whole circle presently grows black, and being at length scorched into an Eschar, falls off; the Heart in the mean time, be∣ing preserved from the deadly Contagion. Neither is there any place for a privy Evasion, as to say that the attracted Poyson, at the same moment wherein the place is touched by the Saphire, or also being at that time subdued within, doth figure it self, and not to attri∣bute that thing unto the Magnetism of the absent Gem: But notwithstanding, the Sick will bear witness that they did not presently perceive relief, but a good while after; to wit, by the Poyson by little and little departing through the magnetical attraction: Yea, the place it self will afford a more certain Testimony for Magnetisme; the which, waxeth not black under the circular conveyance, or by that conveyance of the Saphire; but it

grows black a little while after, as being immediately scorched by the Pestiferous, that is, Arsenical air, going forth in that very Path or Part, and not in any other: For where the Poyson doth continually exhale, to wit, by the venemous Beams being recollected into a crest or pyramidal Point, the place doth there of necessity suffer violence, wax black, and is burnt or scorched: which Effects, as they happen in a succession of time, they perfectly instruct us, that the Poyson doth also successively flow forth according to the attraction of the absent Gem.

Perhaps thou wilt answer, that every Agent requires a certain duration of its impressi∣on; that the Saphire did not benefit this sick Party in an instant, but that it left an Impression behind it, which was to vanquish the remainder of the Malady by degrees; but not that the Gem being absent from the Carbuncle, did afterwards attract any thing: Where thou shalt take notice, that every Agent of Nature doth act in an instant, un∣less there be some obstacle or hinderance in the Patient.

But in the Body being infected, that there is no Impediment, because it is that which requires help with the greatest speed, and earnestly Paints after it, in all its Veins.

It would be altogether another thing, if in the pained Place the Saphire were to be prepared, concocted, or altered; that the imprisoned Agent which should afterwards be spread through the Body, might be drawn out thereby: But seeing it remains entire and uncorrupt, it requires only a certain time, to this end, that it may couple its own influential Ray (through a touching of the Mummy) unto the Ray or Beam of the pesti∣lent Air, whereby it being forthwith absent, may require or command it forth: For the said copulation I say, that there may be made a fast binding of the Virtue of the Saphire to the Venom, there is required a certain time (grant one eighth Part of an Hour) wherein the Circle-Line is encompassing the Carbuncle; for if there were a certain im∣pression of the Saphire, which by degrees should subdue the Poyson within, and not a magnetical attraction of the absent Jewel, there could be no reason why that certain or particular place of the Circle should wax black and be scorched, nor also why the Poyson should not more largely range, than in the said Circle: And which is more, if the Carbuncle doth freshly shew it self in diverse Places at once; yet that Carbuncle only, which was circumscribed with the Saphire, is burnt, the other setling, and vanishing away.

Therefore, what attractive Impression (I beseech thee) shall the absent Saphire, leave behind it, if not a magnetical one? especially, because the thing attracted, bespeaks [unspec 35] an unseparable respect unto the thing attracting, and this likewise to that.

Yea, if the Saphire had delivered any Virtue from it self into the sick Body, it (after one or a second using) should be weaker than it self was (for so the hoof of the Elke, driving away Fits of the Falling-sickness, is by little and little, rendred barren or un∣efficacious) the Faculty which it imprinted being lost, which plainly in the Saphire is truly unlike; for it is commended as so much the more powerful, by how much the oftner it hath suckt out the Venom. Perhaps thou wilt say, that the Saphire generated a Qua∣lity in the sick Person, by reason whereof it began to attract, and pluck forth the Poyson that way; and although the Saphire be then removed, yet nevertheless, Nature being once moved or provoked, perseveres in expulsion, and that through that passage where the Poyson began to be expelled. First we ask, whether the Saphire draws by its first quality (suppose heat) or by a formal and magnetick Property? But this desires not a previous or foregoing Generation of a new Quality within the Body; but only a coupling of its attractive Virtue, for to draw: Therefore that an attraction is made by the absent Gem: The Subsumption is proved; because every natural attracter, draws unto it self; for indeed, to this end only doth it attract. Wherefore a new Quality being generated within the Body, should draw the Poyson inwards to it self, and should never be allured outwards by attraction.

Secondly we enquire, whether haply, the Saphire hath produced a Virtue from it self, and hath imprinted it only on the Skin? But indeed, neither can that stand together, because then it should not be necessary for a Circle to be drawn by the Gem, about the Carbuncle; but it should be sufficient, for any other remote, and more commodius part of the skin to be touched, which is false.

Thirdly, whether the Saphire can perhaps, open the Pores of the Skin? And whether Nature could not make use of the same expulsive Faculty, without the touch of the Sa∣phire?

Which if not, then the Saphire shall not attract, but shall only strengthen the expulsive Faculty in the sick Party: But that contradicts this, because the place is not scorched either beyond, or on this side of the Circle; and because those Carbuncles which begin to bud, being not touched also by the Saphire, do settle down, and perish. For truly, if the expulsive Faculty were only strengthened, it would expel the Venom every way round, and not be tied up unto a certain and elect place.

Fourthly, Nature before the touching of the Saphire, had already denoted its own strong Ability in expelling of the Carbuncle.

Whence also it is false, that Nature being once provoked to expulsion, doth afterwards continue it of her self, seeing otherwise, the Saphire came too slow for the Beginning of Expulsion: Therefore whatever thou shalt say, the Poyson must needs be magnetically attracted by the absent Gem.

Wilt thou therefore, that the natural Magnetism of the weapon Salve, be more clear∣ly manifested unto thee? Or wilt thou reprorch the attraction of the Gem, and also write to the reproacher? Thou wilt judge (I suppose) that it is better and far better to be of Opinion with us, that as Death, Wounds, a Disease, Slaughters, crept in by the Devil, from whom there is nought but Mischief; So that every good Gift, descends down from the Father of Lights; all Men judging that to be good, which neither the Subject, nor the Object, nor the Means, nor the intended End, dare to accuse of wickedness.

For this Cause, the Prelates of the Church, were wont heretofore to wear Rings enricht [unspec 36] with a Saphire, the use of that Gem being almost unknown amongst them: For unto whomsoever the charge of Souls is committed, it is also incumbent on the same from equi∣ty, and Office or Duty, to be assistant to those that are infected with the Plague: For the darkness of Ignorace, at this day, over-shadowing the most famous Knowledge of natural Things, instead whereof, a polished Grace or fineness of speaking, and a glistering of the windy and dead Letter, and a presumptuous Prattle, have succeeded; which is greatly to be bawailed, and more to be admired, that mechanical Arts do dayly thrive; but that the study of natural things alone, is affrighted and goes backward, through unjust Cen∣sures.

I have been the more tedious about the Saphire, because it contains a Case or Condition, wholly like and equal to the Armary Unguent or weapon Salve.

In this respect therefore, Man also hath his Load-stone or attractive Power, whereby [unspec 37] in time of the Plague, he draws the Venom from abroad, out of the Infected, by an un∣sensible transpiration: For Nature, which at other times, is wont to admit only of a kind or wholesome Juice, and diligently to separate it from the Excrements, now yielding to its Magnet or attractive Virtue, allures unto it a hurtful Air, and invites Death into the Body: Against which Magnet, there is its contrary Magnet (this is inserted, to wit, least our Dispute should become barren in any part of it) namely the Saphire it self, or also a clear piece of Amber, being first rub'd upon the seven planetary Pulses (but those are in the Throat, the Wrists of the Hands, nigh the Insteps, and on the Seat or Region of the Heart) and being hung about the Neck instead of an Amulet or Pomander, excel the Magnet of Man, hinder it, and so are the most certain Amulets or counter Poysons against the cruel Contagion, otherwise plainly un-efficacious, if a co-rubbing of the Pulses hath not preceded: For those things which before, were a Saphire, and Amber, have from the rubbing on those Pulses, changed their Family, do first loose their name, and afterwards are called a Zenexton or preservatory Amulet against the Plague.

Will any one account these Effects also to be diabolical, and attribute them to a Co∣venant [unspec 38] struck with Satan?

It is sufficient, that we have brought a few, yet satisfactory Examples, and such as contain the like condition of the Armary Uguent: we shall now seasonably turn our selves unto thy Arguments.

Thou reprovest Goclenius of Ignorance of the Doctrine of Aristotle, for that he insinuates the same accident to pass from Subject into Subject (I wish thou hadst been as ready in proving, as thou art in refuting) for as much as this also is a Mother of great Stubborn∣ness, to think that a scar in a dead Carcass is not the same, which it was in the Man that was yesterday alive: For in vain do we reverence the Reliques of Saints, if only the impossible matter of the Aristotelicks remaineth, and there shall not remain cer∣tain accidents in the corrupted Body, whih were heretofore in the live one. Behold! whither [unspec 39]

whither a Paganish errour doth hurle those that unadvisedly carpe at others: To imagine (I say) that to be impossible, which is altogether necessary, is the part of the grossest Ignorance.

Indeed the Light from the Sun, even unto the Earth, doth even more swiftly than the twinckling of an Eye, also through the smallest Atomes of the Air, produce new Species, and Species of Species of Light: truly this is to wax blind in Sun-shine: for if we should not have the Light and Virtue of the Sun amongst us, but only the thousandth (of thousands of Millions) Species of its Light and Virtue, not any thing could grow, and Fire should never be produced by the re-bounding or union of its Beams: For the Species of Species of Light, seeing they are no more Light, than the Species of Colours are Co∣lours, they should never cause Fire. Certainly, I rejoyce in the behalfe of the Igno∣rance of such a Doctrine, whereof Goclenius is accused as ignorant: Doth not the Needle of the Compass through a Glass that is sealed with scalding Sodder (wherein no Pore is found) incline it self to the northern Pole? And is it not drawn unto a neighbouring piece of Iron, the Pole being the while neglected? Therefore the same accident passeth thorow the Glass from the Load-stone into the Air, and perhaps reacheth to the Pole it self.

And Magnetism also, is a celestial. Quality, very like to the Influences of the Stars, neither is it restrained unto distances of Place, even as neither the magnetical Ungent of [unspec 40] which I dispute, is.

Thou smilest, because Goclenius chooseth that hereby Mosse which is gathered from the Scul, of a Man of three Letters: Nor is there here, truly any ground for thee to think [unspec 41] there lurks a Snake in the Bush, or the Vanity of Superstition: for although a Jesuite be∣ing put to Death by Hanging, or any other kinde of Martrydom, be left to be dryed ac∣cording to the Influence and Obedience of the Stars, his Head will afford a springing Mosse, every way alike useful, and also alike in time for shaving it off, co-agreeable to the Skull of a Thief: for truly, the Seed of the Mosse falls from Heaven on Mount Calvary: For sometimes there rains a Froath, which is called Aurora; and now and then a more tough Muscilage descends, which is called the Sperm or Seed of the Stars: Sometimes the Heavens showrs down Frogs, Spiders, &c. the which in falling, are made a tangible, and vital Substance.

In Mountainous Places elsewhere, it rains Milk, no less than Blood: Oft-times also, there lyes upon Stones and Bones, a white and slimie Substance, let down from Heaven, [unspec 42] which becomes Mosse: This Substance in other Places, where it putrifies or grows stony, induceth a Crust or Parget upon Stones, and elsewhere degenerates into a Mosse. [unspec 43]

Hitherto the Dew or Balsam of the Air Manna, Troni or the sweetest celestial dewie Manna's, Tereniabin or the Fatness of Wood-hony found in good quantity in the three Summer Months, Nostock or that which is called a falling Star, being a kinde of slimie or gelly found oft-times in Fields and Meadows, Nebulgea, or the Salt of the Moisture of a Cloud falling upon Stones in Meadows, and hardened with the heat of the Sun, Lauda∣num (which in the place, may not be taken either for the Paracelfical preparation Lauda∣num, or for Laudanum which is the liquid Sweat of the shrub Cistus or Ledon, but for some Aereal Meteor or Production, arrsing from the Conjunction of some seminary celesti∣al Influence, with the fatty evaporation of Plants) and such like Aereal Productions have regard, although these partake more of the Substance of Air.

Whereas in the mean time, Mosses growing on dead Skuls are of a higher pedegree, being the Excretions or Superfluities of the Stars, and are named celestial Flowers: By [unspec 44] these, many things or rare effects have been atchieved; because, seeing they are enrich∣ed with the continual favour and influence of the Heavens, they want not the Foundation of excellent Virtues: The Usnea therefore, or Mosse of the Skull, seeing it hath received its Seed from the Heavens, but its Womb and Increase, from the Mumial Marrows of the Skull of Man, and Tower of the Microcosm; its no wonder if it hath obtained not∣able Astral and magnetical Powers, and that beyond the common Condition of Vege∣tables, although Herbs, as they are Herbs, want not their own Magnetism. I will declare what I have seen.

A certain, and that notable Souldier, bare a small Lock of the Moss of a Mans Skul arti∣ficially fastned between the Skin and Flesh of his Head; who friendly interceding be∣tween [unspec 45] two Brothers who were fighting a Duel with each other for their Life, was smitten with a Sword on his Head, that he fell to the ground, with which stroak, his Hat and Hair were cut through, as it were with an incision-knife, even to the Skin, yet he escaped

with his Skin unhurt: Conjecture your selves, to what Cause the safe-guard of the Skin may be ascribed. I have not accustomed my self to perplex my Mind with uncertain Conjectures: for truly Lightning, which is more powerful than a Sword, if it shake or smite a Bay-tree, yet at leastwise, not a Sea-calfe, neither doth it touch upon a Horse, whose Snaffle is anointed with the Fat of a Sea-calfe; neither doth it smite the Stable, whose Posts are besmeared with such Fat: the Experience is trivial or frequent; Yet I pass by this Controversie, and leave it to others, when I shall have first put you in mind of a like Example.

In Arduenna, St. Hubert is worshipped, whither all that are bitten by a mad Dog have address (even as others flock unto the Chappels or Temples of St. Domine and Belline:) there, a small lock of the Stole or upper Garment of St. Hubert is fastned within the Skin of the Forehead of him that was bitten by a mad Dog, and for the future, he can be smit∣ten by no mad Beast whatsoever; and that small Lock drives away or secures from their Teeth.

Thou wilt answer, that that is a Miracle of God, by the way of Reliques: be it a Mira∣cle; Yet that God, doth for the most part, in Miracles, walk side by side with Nature, and observe the custom or rules hereof, those bitten Persons, by their smal Lock of the Gar∣ment, do shew: For He who can do all things by his Word alone, doth now and then also make use of Means. So let the Sweat in the Stoye of St. Paul, be a magnetical Unguent: But let the Sweat of the Sick, or also the unsensible Efflux issuing from them, be the Blood of the Wounded, put on a piece of Wood within the Box of the Unguent, forthwith all hurt is on every side, magnetically drawn out of the sick Party: And that is the more powerfully done, by how much that supernatural Magnet is of the greater ef∣ficacy. [unspec 47]

Indeed there is on both sides, a like reason, and a like manner of Operation: but that, in the material World, it happens through the Blood and the Unguent, as from corporeal Means; but in the supernatural, through the Reliques of the Friends of God, which even in this respect, are much to be reverenced: which Reliques, that they may become of a nearer Affinity with the magnetical Unguent, our merciful God, hath out of some of them, raised up a Fountain of Oyl, uncessantly dropping Liquors of Balsam.

Whereby we being indeed on both sides supported or relieved by a magnetical Reme∣dy, [unspec 48] may certainly know, that the magnetical or attractive Cure is received from God, and doth proceed in both Worlds, in a co-like order, in an equal space, and by one Guide or Directer. Hence indeed it is, that new Reliques work more, and more famous Mi∣racles, even where they are carried about, applyed by touching, &c. because it is of necessity that the Magnet or Load-stone, be rubbed and stirred, if it must attract.

I return unto thee Usnea, thou seminal Off-spring of Heaven: for he who hath reco∣vered [unspec 49] from his Hydrophobial Madness, by the small Lock of the Garment, and other pious Rites, is not only himself left free from a mad Dog for the future; but which is more royal, he can grant unto another that hath been bitten by a mad Dog, a delay for the space of many Months, until the Patient can with his convenience come to St. Hu∣bert; the Poyson of the mad Dog being in the mean time, silent and suspended.

Nature hath also afforded a magnetical Remedy Cozen-Germane to the other. The Zinzilla (which is an Excrement of the Diaphragma or Midriffe, departing into an In∣flamation) [unspec 50] when it hath like a Circle encompassed the same, kills the Party; but it is safely and speedily cured, if the place be outwardly, and even but slenderly anointed with the Blood of any one who hath once laboured with that Disease:

For he who hath once recovered of that Disease, hath obtained not only a Balsami∣cal Blood, from whence for the future he is defended from the Disease; but also he cures the same Effect in his Neighbour, and by a touching of his Skin with the same Blood, through the Power of Magnetism, transplants his blood into the like Balsam.

Thou wilt say, if the Magnetism be in the Usnea or Moss, other Ingredients are in vain.

Physitians answer, that some of them are principal Ones, but others less principal; that some are as the hinderers of Contrarities, but some as spurs or exciting ones; some also are Promoters by increasing the less active Magnetism: That this indeed was the ne∣cessity of a Composition in the Ungent. Wherefore as it was an impertinency to say; if the Usnea contains the Magnetism, therefore Man is embowelled in vain, for other In∣gredients; so also, it would be an absurdity to press, if the Usnea hath not of it self a sufficient Magnetism, nor the Fat, nor the Blood, &c. Therefore, neither shall that

Magnetism that is attributed to the Oyntment, enter into the whole composition, since single Ingredients cannot bring into a Composition, that which before they had not in their Simplicity. I shall now and then be constrained to supply thy Place, and to devise Cavils for thee; notwithstanding thou oughst first to have learned from rustical Experi∣ments, that in a Composition, a new and unwonted Quality doth frequently arise, which before was not at all couched in the single Simples: for it was convenient for thee to have known, that neither Vitriol, nor Gauls are black; yet being joyned, that they make Ink.

Thou wilt again object: If the Usnea preserves in it self a Magnetism from the Mumi∣al Virtue of the Bones, and the circular Tract of the heavenly Bodies, then the same shall be to be gathered, not only from the Skuls, but also from the other Bones of a Sceleton: that Argument also is ridiculous; because Nature also is subject to the Soile; and therefore new Pepper being planted in Italy, begets or brings forth Ivy.

Hellebour that grows in the Region of Trent, is deprived of a purging Faculty: And [unspec 51] Poppies with us, are deprived of a deadly Quality, however our Country be tenfold colder than Thebes (now called Stibes or Stiber) it self: Therefore the Moss is various, as it grows in a various Soile of the Bones: For if Lightning melt Money without scorching the Purses, and often Companions sitting close together, takes one out of the Middle, and dashes him together or to Ashes, and that I say, happens, not casually, but by Permission of him, who would not have so much as a Leaf fall from the Tree without Command, and by whose Power alone, all Virtues are established; It also shall be no Wonder, that one Magnetical Seed of Moss, distils from Heaven upon the Skul, and the Seed of another sort upon the rest of the Bones. Only the Bone of the Head, prevails again the Falling-evil; the other Bone, not so. Then lastly, the whole Brain is consumed and melts in the S••ul; through the continual bedewing of which Liquor I say, of the Bowel, the Skul attaines other Virtues, which we observe to be absent from the other Bones.

I have sufficiently known the customs of Contradicters: For when they have nothing more of moment to say against the thing it self, they become the more reproachful, and fall foule upon the Man: Wherefore perhaps, some or other will say, that Magnetism is a certain no∣velty, invented only by Paracelsus; but that he was a wicked and ignorant Man. And then, if there had ever been any such natural Virtue, it had not remained hidden to so many Ages, and its Revealment not have waited for the comming of Paracelsus.

I answer, as to the Scoffes, and Mocks or Taunts of many showre'd down on a Man that was the Ornament of Germany, they are indeed not worth a Nut, or not at all to be regarded, and for that very Cause, render the asserter of them the more unworthy; because he is such a one, who attempts to judge not only the living, but the dead also: For there is no reason, that I an unequal or unfit Person, who have undertaken the Song in Commendation of no Man, but do sift out things themselves, should enter upon the praise of those things which his Monuments hold forth concerning his Learning, Wisdom, and obtained Gifts.

The Objection therefore is Barren through its Pride, the which indeed, besides the Living, and the Dead, takes upon it to judge even God himself; to wit, that he ought not to have infused that Secret into Paracelsus, but into some other (perhaps a Jesuite) nor to have disclosed so great a Consonancy or Harmony of Nature in the Age of Theophra∣stus; but much sooner: But I pray, why came Ignatius Loyola so late, for the establish∣ment of a Society so profitable to the whole World? Why sprang it not up many Ages before?

Alas! whither dost thou wretched Man, hurry thy self through Presumption: Is not God the free-giver of his own benefit? and is he not well pleased in an undeserved be∣stowing [unspec 52] thereof? He hath afforded us a Touch-stone, according to which we may judge of Persons; namely, That by their Works we shall know them. But w••••t the Works of Paracelsus were, and how much greater than the expectation of Nature, and the biting of Tongues, his Epitaph, hung on that well-deserved Monument of his, by the most Il∣lustrious, and most reverend Prince, the Bishop of Saltzburg, in the despire of Envie, sufficiently declares.

The Epitaph of Paracelsus, which is seen Engraven in Stone at Saltzburg, in the Hospital of St. Sebastian, on the erect Wall of the Temple.

Conditur hic Philippus Theophrastus, insignis Medicinae Doctor, qui dira illa vul∣nera, Lepram, Podagram, Hydropisim, aliaque insanabilia Corporis Contagia, mirifica Arte sustulit; ac bona sua in Pauperes distribuenda collocandaque hone∣ravit. Anno. 1541, Die 24 Septem. Vitam cum Morte mutavit.

Here lyes entombed Philippus Theophrastus, a famous Doctour of Medicine, who by a Wonder working Art, took away those cruel and mortal Wounds, the Leprosie, Gowt, Dropsy, and other uncurable Contagions of the Body; and honoured his Goods so as to be distributed and disposed of to the Poor. In the Year 1541 on, the 24 Day of the Seventh Month, He made an exchange of Life for Death.

Paracelsus therefore, is so far from having deserved his Ill, because he hath disclosed Magnetism, unknown to Antiquity, and in the room of that natural Study which is bar∣renly [unspec 53] taught up and down in the Schooles, hath brought to us another real one; which by the Resolution, and Composition of Bodies is made probable to our hands, and far more plentiful in Knowledge; that from thence he hath rather by a just title, snatch'd away the Denomination of the Monarch of Secrets, from all that went before him unless with hateful Persons, we as ignorant Judges, dispraise all his good Actions, and those Bene∣fits that were heaped up by him for pious Uses. I am thus a Man:

All things are of vile esteem with me, whatsoever deserves Credit only by custom; Seeing there is nothing that involves us in greater Darkness, than that we are conformed to custom, assenting as credulous, unto Rumour, and Dreams: We must therefore pro∣ceed to enjoy our Liberty, not to enslave the gifts or habilities of our Judgment.

Thou wilt object; that in sublunary things, there is not an influential. Virtue like to the Impression of the celestial Bodies: but if thou shalt stumble at this, thou wilt also reprove all that have rightly Phylosophized, who have rightly observed, that in inferior Bodies, there is a superiour Tribute paid after an Inferiour manner, and a proportiona∣ble resemblance of the Tribute of Inferiour Bodies in the Superiour. Do not Herbs, Animals, and Sick or Diseased Man, fore-feel and presage of future changes of Times or Seasions? Is not the more cruel Winter to be expected, by how much the deeper, a Frog shall scrape his Inn in the Earth for harbour against the Winter at hand? For from hence arise meteorical Divinations; not indeed that those happen from a fore-timely Motion of celestial Bodies, and that as yet to come, because then it should cause that presagious feeling in Sublunary Bodies, before it be present: Far be it: For the Firmament doth only foreshew future Events, but not Cause them.

But indeed, all particular created things have their own Heaven within them, and the Revolution of that Heaven depending on the Being of their Seed, in whose Spirit (be∣cause [unspec 54] it is that which contains the Idea or Engravement of the Universe) is their own Heaven; and there are moreover, their own Ascendents. Neither is there cause to think that we hereby trample upon Astrology; but we illustrate or explain it; because every thing contains its own Heaven, and for that Cause, a conjunctive relation of the Heavens; yet the Motion of the Heavens, because the most known, because the most common, directs the Heavens of particular things (I may so call them for want of a Name: according to it self.

This indeed is the Cause of every natural Inclination: and where a Creature, by the perswasion of its own proper Heaven, wanders from that Motion of Heaven, as the most [unspec 55] common rule, Sickness and Defect is forthwith present: For a Sheep without a guide, [unspec 56] wanders into uncertainty: For therefore sick Persons do fore-feel the Seasons, and the future Mutations of Times, healthy Persons not so: For if the Sea did flow and ebb [unspec 57] through the guidance of the Celestial, that is, the fiery signal Moon only, and not from the conduct of its own watry signal Moon: [unspec 58]

Winds also, if they were stirred up through the guidance of the celestial Mercury only, and not from their own Chaomantical or seminally signal Star, truly there could not be [unspec 59]

any provincial Winds in any Place, and (because there is one only Mercury, and one single Moon in the Heavens) a co-like Wind should blow throughout the whole World, and the Sea should every where flow, if not at the same time, at least-wise in the same harmonious Motion; which modern navigation disproves. Sufficient it is therefore, here to have shown by the way, that there is a celestial and impulsive Nature in things themselves, the which notwithstanding, doth excite and govern it self according to the Harmony of a superiour tributary Motion, so long as it will not be accounted refractory: That the Firmament also doth not Cause future events, unless remotely, and that only by the first Qualities, playing the part of a certain Cook; but otherwise doth largely or [unspec 60] loudly proclaim the Handy-works of God.

But that things themselves do contain a particular Firmament in their seminal Being, [unspec 61] by reason whereof, Superiour Bodies do by the Law of Friend-ship and Self-love, bear a co-resemblance with inferiour ones: From all which, we may now at least collect, that there is a Magnetism, and Influential Virtues, every where implanted in, and proper to things; the which he, who expels from Sublunary Bodies, seeks a vain Evasion. Thou wilt urge, that we must yet come nearer to the point, neither that it is yet sufficiently manifest, that in Sublunary Bodies, there is a Quality imitating the Heavens, and such a one indeed, which carries an Influx unto a far removed and absent Object; the which notwithstanding, is presupposed in the Armary or Weapon Salve; and so that Magne∣tism is indeed a celestial Virtue, yet in no wise to be attributed to Sublunary things, and much less to the feigned Weapon Salve.

But what other thing is this (I pray) than to deny Magnetism, without, or besides Magnetism? For if we universally call every Influence of Sublunaries on each other, Magnetism, and for want of a true Name, do name that Occult co-suitableness, whereby one absent thing acts on another absent one by way of Influence (whither that be done by attracting, or impulsing) a Magnetism; truly whosoever denies an Influential Power of Sublunaries toward each other, to be by Magnetism, and requires an Instance to be gi∣ven him to the contrary, he requires an Absurdity, to wit, a Magnetism, without Mag∣netism, and knows not what he may deny, or what demand.

For truly I have alleaged Examples of the Fact, in Sublunary things, and brought very many and suitable Instances, namely concerning the ingrafted Nose, of the Saphire, of Water-Pepper, Asarabacca, and most Herbs: But ye deny (I sufficiently know, be∣cause ye are ignorant thereof) that either those Effects do not thus happen, or thou wilt affirm (which thou art more ready to do) that they come to pass through the assistance of the Devil.

It is not suitable to the custom of Naturalists, to dispute from naked Authorities: we must come up to Handy-blows with those that contend with us, to wit, unto Experience.

Make tryal therefore, and convince us of a Lie: if thou canst not, at least, believe us. Therefore it is an Action of insolent malepartnesse, for any to deny the Being of that Fact, which is every where frequent, because indeed he hath not searcht out the Truth thereof, nor hath endeavoured so to search: and much more insolent it is, indifferently to ascribe that to the Devil, which is every where consonant to Nature, as shall be here∣after taught: and that indeed for one only Fault, to wit, because the manner of its Ope∣ration by its Cause cannot be understood by our Censurer; by a Censurer, who by the sharpness of his own Understanding, and the Study of Aristotles Physicks, presumes that he hath on every side exactly viewed the whole Circle of Nature: by a Censurer I say, who although he can discern nothing of Superstition in the Ungent, and nothing of unlaw∣fulness; yet by reason of the manner of its Application, being Paradoxical to him, he condemns, and detests it as Impious, and affirms that it contains, I know not what diabolical Juggle in it. But for what I beseech thee? Indeed, because the Sword, or Splinter thereof besmeared with Blood, is emplaistred with the Mumial and Magnetical Unguent; because the Blood which is once expelled out of the Veins, knowes not how to hold a correspondence with that which is as yet nourished within the Veins: and because he doth not believe that the Action of the Unguent is extended unto an Object scltuated at a far distance.

But return to thy self; because anon thou shalt both understand, and believe those things, unless thou art stubborn.

We will now for thy sake, recal the Action of Magnetism in Sublunary things, unto the Bar of Light.

For indeed, I will now shew, that there is without the Classis or order of things and Herbs, undeservedly suspected by thee, an influence of some things on each other, and

that it is observedly between objects at a distance. The Vine which is in its Flower, disturbs Wines a far of.

Thou wilt excuse, that the same Perturbation is made by the violence of the Heavens: We prove that it is not: For if the Heaven should cause the flowrings in the Vine, and [unspec 62] the Turbulency of Wines in Hogs-heads, it would needs be, that both those Effects should be wrought every Year at a set, and as it were determinate moment, which is false: For sometimes the Vine sends forth her Flowers, and the wine is troubled before the Solstice or sunstead, and in the same Region, another Year, long after; but the Sun and the fixed Stars (some few minutes excepted) return every year unto the same point: therefore the Vine should flower, and the Wines should be disturbed alwayes at the same time. But if thou seekest an Evasion, and shalt say, That other Planets besides the Sun, are the Cause of this thing, which have not every Year a like scituation at the time of the Solstice, but only that that Motion of the Heavens or superior Orbes is most com∣mon; all Vines would for the most part (the same Year) flower every where at once; which is false: For as there is an Astral Nature subsisting in the ground or soil; So also there is the same Particular Nature in the Vine, which also it self, of it self (no otherwise than as the Earth hath a Power given it of budding, by it self) brings forth the Flower, Fruit, and Seed, and composeth and moveth it self according to the Meeter of the most general Motion of the Heavens. Hereunto they affirm, that Wines are never disturbed in those Countries, wherein no Vine grows; therefore the Flower of the Vine, and not the Mo∣tion of the Heavens, troubles the Wines, and that many miles off, but indeed, so much the more powerfully, by how much the Wines are nearer to the Vine.

I gratefully applaud publick Studies, and I bear good will to him, who first discerned, [unspec 63] after what manner vulgar Antimony, in time of its preparation, continually directs it self unto an Influence.

I am willing to have the same measure I mete, to be measured to me again: Therefore [unspec 64] I shall satisfactorily prove, that there is a certain Influential Power, familiar unto sublu∣nary things, which is not subject unto distances of place, and so much the more forcibly in favour of Magnetism, if I shall teach, that the Load-stone himself, doth direct himself of his own free accord unto the Pole, but to be in no wise drawn by the Pole: for one Load-stone declines unto three, another unto six, seven, and eleven Degrees from the Pole: but none (that I know of) doth in a direct line, point upon the Pole: therefore if the Load-stone should be drawn, it should be pulled either by the Pole, or by some neigh∣bouring Star to the Pole; but not by the Pole it self: because, whatsoever attracts, 〈…〉〈…〉 it self by a direct or right, and not by an oblique or crooked line. Where∣fore 〈◊〉〈◊〉 the Load-stone were drawn by the Pole, it would also point in a direct line upon the Pole: therefore Load-stones (at least accord to what I have seen hitherto) are not attracted by the Pole or North Star; nor also, by any other neighbouring Star, for that very Star is never at rest, but is uncessantly carried in a circular Motion? therefore if it should attract the Load-stone, it should also render it disquieted, by drawing it some∣times some Degrees towards the East, and anon, as many Degrees toward the West, but should sometimes pull it toward the Zenith or Vertical Point either above or beneath us; which is false: Therefore the Load-stone is not drawn, but is carried thitherwards of its own free accord.

But that otherwise, the Load-stone is of it self elevated upwards towards the Zenith, there is a certain Instrument invented by William Guilbert (the glory of which Invention Lodowick Fo••seca lately endeavoured to arrogate to himself, in the presence of his Catho∣lique Majesty) this Instrument I say, by a voluntary elevation of the Load-stone, in a Brass-Ring hung up, shewes not only the latitude, but also the altitude or height of the Pole in all Places of the World.

Thou viewing for a way of escape, wilt contend in behalf of the Pole, that the Pole indeed attracts the Load-stone, but that it puls the same Load-stones, not in a direct line towards it self (for such is the condition and will of the Attracter) but unto a neigh∣bouring place: Which is to say; The Pole or North Star drawes indeed the Load-stone unto it in a right line; yet the Load-stone is not attracted in a right line to the Pole, by reason of a certain unknown Impediment (which thou callest a certain Disposition there∣of) existing in the Load-stone, which resists the attraction of the Pole, and is more power∣ful and superiour than it; although the same influential allurement reach safe and sound unto the Load-stone at so many thousand miles distance.

Dost thou see, how much truth thou hast granted by thy Evasion? And how that

against thy will; thou notwithstanding affirmest, that there inhabites in the Load-stone some certain motive Disposition (thou callest it certain, yet feigned to thee, and to all o∣thers wholly uncertain) which thou rejectest from being in the Load-stone; besides and a∣bove the attraction of the Pole? Which is as much as to say, that there is in the Load-stone a directive virtue unto some distinct Place; but that it is not drawn by the Pole.

Thou wilt retort in behalf of a neighbour to the Pole, by saying, that the Load-stone is drawn, and doth not direct it self; not that it is drawn by any one point of Heaven, or Star, but by a certain whole Circle nigh the Pole.

I answer, this Shift is far fetched; for that Circle shall have a latitude even of eight Degrees at least, to wit, from three Degrees to eleven: Because I have seen Load-stones of so great a variation. Therefore if there were a Power of attracting, in the whole Circle, the same Load-stone should continually varie, and in the same hour, declien, sometimes to three, and anon, to eight, or eleven Degrees from the Pole; which is false: Therefore, there shall in a Circle of so great latitude, be at least diverse lesser rounds, every one whereof shall allure its own Load-stone; which being granted, thou wilt fall again into the same Gulfe; to wit, that there is a certain disposition in the Load-stone, why it can rather be enticed by this, than by the other Circle; and by consequence, thy fictions being stretched according to thy own desire, there will nevertheless be a motive Virtue in the Load-stone himself.

We are not yet satisfied: if the Pole should draw the Load-stone, this should be done, [unspec 65] either by reason of the Elementary and Material temper of the Stone, or by reason of the Form thereof: But a Glass, wherein the Magistery of a Load-stone hath been prepared, though it be most exactly washed, and however cleansed by often rubbings, doth also for the future observe its Poles; to wit, by reason of an Impression communicated to the Glass without corporeal remainders. Steel also, after the touch of the Load-stone, though well washed and cleansed, doth nevertheless point at the Pole: which two Bodies, see∣ing they have neither a like co-temperament, or form between themselves, nor with the Load-stone, do demonstrate, that the Pole doth not attract Load-stones for either of those two ends.

Thou wilt say, that by rubbing on them, there is a participation of the Load-stone made in the Pores of the Steel, or Spondils of the Glass. [unspec 66]

A miserable excuse! For the Rosin of the Firr-Tree, is of it self coagulated into the hardness of the Stone; the which, then allures Iron unto it, no otherwise than the Load-stone doth.

Here at least-wise, thy feigned participation of the Load-stone sinks to the Ground.

The Load-stone only by the affriction or rubbing of Garlick thereon, neglects the Pole, its Form, Matter, and Properties being the while preserved; indeed because that spi∣ritual [unspec 67] sensation or feeling in the Load-stone, is by the Garlick laid asleep; which sensa∣tion, we have already before avouched to be the one only Cause of the Act of formal Properties. Verily, that would be a weak attraction in the Pole, which could pass through so many Orbs of Heaven, and the vast Region of the Air, through Houses and Walls, but should not know how to pierce the Juice of Garlick alone (or the fumousness of Mercury, the same material Root, and one only Form of the Stone remaining sted∣fast.

A swimming Load-stone is carried in one certain part thereof, to the North, in its other part to the South: Therefore if that positional conversion should be made by the drawing Pole, the whole Northern side of the Stone would be alwayes drawn by the North Pole; which is false: For if it shall touch a piece of Iron with its North side, it shall not incline that Iron according to its own Property, to the North, but to the South, although the dust of the Stone shall adhere to the Iron: but if it shall touch the Iron with its Southern side, it shall turn that Iron to the North.

Likewise the Load-stone, in what part it hath alwayes inclined it self to the North beyond the Aequinoctial line, it tends to the South.

As yet a little longer, let us prosecute this Argument.

A Load-stone swimming in a Skiff of Cork, on a quiet Poole, if in its Northern Part it shall be violently turned to the South; presently that that North side, as it were by a forcible conduct, re-addresseth it self to the North: Therefore if the Load-stone should by the Pole it self, be pull'd towards the Pole, and that direction of the Stone were not voluntary, the whole Skiff should of necessity, by the same drawing, float and be drawn or towed to the Northern Bank of the Poole; which is false: for the direction of the

North side being attained, both the Load-stones and Skiffe, stand unmovable upon the water.

There is therefore in the Load-stone, an influential Virtue, which without respect had unto the nearness of its Object, is after the manner of Celestial Bodies, freely carried as far as the Pole it self; seeing there is a voluntary eradiation or darting forth of the Rayes [unspec 68] of the Load-stone unto the Pole or North Star: therefore, if there be now found, one only natural Virtue in Sublunaries (to wit, in the Load-stone) beaming forth it self un∣to an Object at a most remote distance, which is never, or in no wise, to be ascribed to Satan: It shall be also sufficiently proved, that there may be also many the like Virtues or Properties, wholly Natural, as in the Examples alleaged, and the Weapon Salve.

The Load-stone therefore, or Iron touched by the Load-stone, seeing they voluntarily convert themselves to the Pole, a certain Quality is of necessity extended from the Load-stone to the Pole: the which, seeing we have known to be done without any cor∣poreal Efflux, therefore we denominate the same to be a spiritual Quality, herein dis∣agreeing from our Divine, who distinguisheth a Spirit in opposition to every corporeal Nature, as it were something besides Nature.

But Physitians only in opposition to the more gross compact of a Body; and in this re∣spect, we say, that the Light of the Sun, and Influx of the Heavens, the ejaculation or stupefactive darting forth of the Cramp-Fish, the sight of the Basilisk, &c. are Qualities plainly Spiritual; to wit, because they are not dispersed on an Object at a distance, by the Communion of a substantial Evaporation; but as by the Medium of an unperceivable Light, they are beamed forth from their Subject into a fit Object.

Which things being thus supposed and proved, it is sufficiently manifest, that our Di∣vine not having as yet understood Goclenius, hath nevertheless many times undeserved∣ly carped at him.

First, because Goclenius would establish a Spiritual Quality in a Corporeal Un∣guent.

Secondly, because He affirmed, that it being drawn or conveighed as through a Me∣dium or Vehicle, is carried unto its appropriated Object, like as a radial or darting Light.

Thirdly, inasmuch as such Qualities are derived unto a remote, and appointed Object, by a certain feeling of the Spirit of the World, the causative Faculty of all Sympathy.

This Spirit, the Divine interprets to be a Cacodaemon or evil Spirit, but by his own, and I know not what Authority; seeing it is the more pure and vital An of Heaven, which Spirit nourisheth the Sun, and the sunny Stars within, and being a mind or intelli∣gence diffused through the Limbs of the Universe, acts the whole help thereof, and so governs the World by a certain Communion, Conspiracy of Parts and Faculties, ac∣cording to the consent of all that have rightly Phylosophized.

For Examples sake, the Sun-following Flowers, do feel the travall or journey of the [unspec 69] Sun; the Sea takes notice of both Lunestices or the full and change of the Moon.

In Summ, every Creature doth by its self (Let us worship the King to whom all things live) Essence, Existence and Sensation or Perceivance, bear witness to the Majesty, Liberality or Bounty, and Presence of the Creator. Wherefore our Censurer is deserved∣ly to be reproved, in that, before he understood the Physitian Writing in a Phylosophical Style, he hath plainly carped at him with an unsufferable boldness: For so hard a thing hath it been to have kept a Mean in all things.

Thou askest us, what can be attracted out of the wounded Party? and after what manner an attraction can be made by the absent Unguent? But surely I should not answer injuri∣ously, when thou thy self shall shew us, for what Cause the Load-stone shall attract Iron, and convert it self to the Pole: Then shall I also shew thee, after what manner Mum∣my can cure another Mummy being touched on by a third mediating Mummy: but be∣cause we have determined to repaire the insufficiency of Goclenius; in this respect, we are also presently to shew by a doctrinal Argument from the Cause to the Effect, how a Magnetical attraction of the Unguent happens, yet provided that I shall first satisfie thee what can be drawn from the Wound.

It is to be noted therefore, that in a Wound, there is made not only a Solution of Con∣tinuity

or disunion of the part which held together, but also that a forreign quality is in∣troduced, from whence the lips of the Wound being enraged, they by and by swel with heat are apostemized, yea and from thence, the whole Body is in a conflict through Fevers; and a various concourse of Symptoms: For so an Egg whose shell is but even slenderly hurt or crackt, putrifies, whereas otherwise it might be preserved.

The Magnetism therefore of this Unguent, draws that strange disposition out of the Wound, from whence its lips, being at length overburthened or oppressed by no accident, become without pain, and being no way hindred, suddenly hasten unto a growing together. Natures themselves are the Physitianesses of a Wound, the Physitian onely the Servant thereof; Neither doth the Medicine beget flesh in a Wound, it hath enough to do, if it shall but remove impediments: Which impediments, the one onely Armary Unguent or Weapon Salve, doth otherwise, sufficiently, securely, and plentifully expel.

Thou wilt Object, That the Weapon Salve ought not rather to allure forth the forementioned strange quality, than the natural strength and powers of the Veins; and that the Blood, seeing it is sound or uncorrupt in the Unguent, ought to call to it the Health, but not the indisposition of the wounded party; even as indeed was written of the Carline Thistle.

I Answer, that there are divers Magnetisms; for some attract iron, some chaffs and lead, some flesh, corrupt pus or matter, &c. but such is the favour of some Mag∣netisms, that they extract onely the Pestilential Air, &c. Yea, if thou shalt couple the effect of curing in our Ointment, with thy own Argument, thy own Weapon will wound thee.

For from thence, that the Effect of the Unguent is to heal perfectly, speedily, without pain, costs, peril, and loss of strength: hence I say, it is manifest, that the Magneti∣cal Virtue in the Unguent is from God, in a natural way, and not from Satan.

Because, if this Satan should be a co-worker of the said Cure (which thou affirmest) the same Cure would be imperfect, together with loss of Strength, Weakness, Dammage, [unspec 71] or hazard of Life, a difficult Recovery, or with a sensibility of some greater inconveni∣ency, and relapse of misfortune: All which events, as they are annexed to Diabolical Cures, so they are far absent from the Cure of our Unguent.

As many as ever have been cured by this Unguent, will give in their Testimony for us.

Satan is never a teller of Truth, never a perswader unto Good, unless that he may de∣ceive thereby; yea, neither doth he long continue in the Truth: For alwayes, if he shall bring any thing of good to any one, this Enemy under-mixeth somewhat more of evil there∣with.

And surely he would (according to his custome) observe the same rule also in this Un∣guent, if he were the Author or Favourer thereof: At least-wise this Remedy would then fail, when the wounded Person is recalled as it were from the pit of death, who otherwise through the mortal contagion of Sin, had through his dangerous wound, soon poured forth his Life together with his Blood: unlesse haply thou shalt say, that Satan then takes compassion on us; and that he hath now attained to himself a right or jurisdiction over such a wounded person, himself leaves it in doubt, to wit, in curing him by the Magne∣tical Unguent, whom he had rather should perish; perhaps because Satan is now in your esteem a strict observer of his Word and Bargaine, and no longer wholly a turn-coat, fraudulent, impostor, and lyar.

Besides, we deny the supposition also, That the out-chased blood, is perfectly sound or uncorrupt; but rather, that it being now deprived of a common life, hath also entred into the beginnings of some degree of corruption; onely that it obtains a Mumial Life.

Hitherto conduceth the putrified, and yet Magnetical blood in an Egg.

I therefore pass by the absurdity of thy Objection, in that it hath been so bold as to wrest the Magnet or Attractive faculty of the Unguent, according to thy own pleasure, and not to that end for which it was given of God.

Positive Reasons of Magnetism, more nearly brought home unto us by Meta∣physical and Magical Science.

It is now seasonable to discover the immediate cause of Magnetism in the Unguent.

First of all by the consent of Mystical Divines, we divide Man into the external, and in∣ternal Man, assigning to both the powers of a certain Mind or Intelligence: For so there doth a Will belong to flesh and blood, which may not be either the Will of Man, not the Will of God; and the heavenly Father also reveales some things unto the more inward Man; and some things flesh and blood reveales, that is, the outward and sensitive or ani∣mal Man. For how could the service of Idols, Envy, &c. he rightly numbred among the

works of the flesh (seeing they consist onely in the Imagination, if the flesh had not al∣so its own imagination and elective Will?

Forthermore, that there are miraculous Ecstasies belonging to the more inward man, is beyond dispute. That there are also Ecstasies in the Animal man, by reason of a intense or heightened Imagination, is without doubt: Yea Martin del Rio, an Elder of the socie∣ty of Jesus, in his Magical disquisitions or inquiries, brings in a certain young Lad in the City Insulis, that was transported with so violent a cogitation of seeing his Mother, that through the same burning desire, as if being rapt up by an extasie, he saw her being many [unspec 74] miles absent from thence, and returning to himself, being mindful of all that he had seen, gave also many signes of his true presence with his Mother.

Many the like Examples daily come to hand, the which for brevities sake I omit.

But that, that desire arose from the more outward man, to wit, from Blood, and Sense, or Flesh, is certain: For otherwise, the Soul being once disliged or loosed from the Bo∣dy, is never but by a miracle re-united thereunto.

There is therefore in the Blood, a certain ecstatical or transporting power, the which, if it shall at any time be stirred up by an ardent desire, is able to derive or conduct the Spi∣rit [unspec 75] of the more outward man, even unto some absent object: But that power lies hid in the more outward man, as it were in potentia, or by way of possibility; neither is it brought into act, unless it be rouzed up by the imgination enflamed by a fervent desire, or some art like unto it.

Moreover, when as the Blood is after some sort corrupted, then indeed all the Powers thereof, which without a fore-going excitation of the Imagination, were before in possibi∣lity, [unspec 76] are of their own accord drawn forth into action; for through corruption of the grain, the seminal virtue, otherwise drowsie and barren, breaks forth into act: Because that seeing the essences of things, and their vital Spirits, know not how to putrifie by the dissolution of the inferiour harmony, they spring up as surviving afresh. For from thence it is, that every occult property, the compact of their bodies being by fore-going digestions (which [unspec 77] we call putrefactions) now dissolved, comes forth free to hand, dispatched, and manifest for action.

Therefore when a Wound through the entrance of air, hath admitted of an adverse qua∣lity, from whence the blood forthwith swells with heat or rage in its lips, and otherwise [unspec 78] becomes mattery; it happens, that the blood in the Wound freshly made, by reason of the said forreign quality, doth now enter into the Beginnings of some kind of corruption [unspec 79] (which blood being also then received on the Weapon or Splinter thereof, is besmeared with the Magnetick Unguent) the which entrance of corruption mediating, the ecstatical power lurking potentially in the blood, is brought forth into action; which power, because it is an exiled returner unto its own body, by reason of the hidden extasie; hence that blood bears an individual respect unto the blood of its whole body. Then indeed, the Ma∣gnet or attractive faculty is busied in operating in the Unguent; and through the me∣diation of the ecstatical power (for so I call it for want of an Etymologie) sucks out the hurtful quality from the lips of the Wound, and at length through the Mumial, Balsamical, and attractive virtue attained in the Unguent, the Magnetism is perfected.

Loe, thou hast now the positive reason of the Natural Magnetism in the Unguent, drawn from Natural Magick, whereunto the light of Truth assents; saying, Where the Treasure [unspec 80] is, there is the Heart also.

For if the Treasure be in Heaven, then the Heart, that is, the Spirit of the Internal Man is in God, who is the Paradise, who alone is Eternal Life.

But if the treasure be fixed or laid up in frail or mortal things; then also, the Heart and Spi∣rit of the more external Man is in Fading things: Neither is there any cause of bringing in a Mystical sense, by taking not the Spirit, but the Cogitation and naked Desire, for the Heart; for that would contain a frivolous thing, that wheresoever a Man should place his Treasure in his Thought or Cogitation, there his Cogitation would be.

Also Truth it self doth not interpret the present Text Mystically, and also by an Exam∣ple adjoyned, shews a local and real presence of the Eagles with the dead Carcase: So al∣so, that the Spirit of the Inward Man is locally in the kingdom of God in us, which is God himself; and that the Heart or Spirit of the animal or outward sensitive man is locally about its Treasure.

What wonder is it, that the astral Spirits of carnal or animal men, should as yet after their funerals, shew themselves as in a bravery, wandring about their buried Treasure, [unspec 81] whereunto the whole Necromancy (or art of Divination by the calling of Spirits) of the Antients hath enslaved it self?

I say therefore, that the external Man is an Animal or living creature, making use of the reason and will of the Blood: But in the mean time not ba••ely an Animal, but more∣over [unspec 82] the Image of God.

Logicians therefore may see, how defectively they define a man from the power of ra∣tional discourse. But of these things more elsewhere.

I will therefore adjoyn the Magnetism of Eagles to Carcases; for neither are flying Fowls endowed with such an acute smelling, that they can with a mutual consent, go from Italy into Affrica unto Carcases: For neither is an odour so largely and widely spread; for the ample latitude of the interposed Sea hinders it, and also a certain Elementary pro∣perty of consuming it: Nor is there any ground, that thou shouldest think these Birds do perceive the dead Carcases at so far a distance, with their sight, especially if those Birds shall lye Southwards behind a Mountain.

But what need is there to enforce the Magnetism of Fowl by many Arguments, since God himself, who is the beginning and end of Phylosophy, doth expresly determine the same process to be, of the Heart and Treasure, with these Birds and the Carcase, and so interchangeably between these and them?

For if the Eagles were led to their food the Carcases, with the same appetite whereby four-sooted Beasts are brought on to their pastures; certainly he had said in one word, [unspec 83] That living Creatures flock to their Food, even as the Heart of a Man to his Treasure; which would contain a falshood: For neither doth the Heart of Man proceed unto its Treasure, that he may be filled therewith, as living Creatures do to their Meat: And therefore the Comparison of the Heart of Man, and of the Eagle lyes not in the end, for which they tend or incline to a desire, but in the manner of tendency; namely that they are allured and carried on by Magnetism, really and locally.

Therefore the Spirit and will of the Blood fetch'd out of the Wound, having intruded it self into the Oyntment by the Weapons being anointed therewith, do tend towards their [unspec 84] Treasure, that is; the rest of the Blood as yet enjoying the Life of the more inward Man: But he saith by a peculiar Testimony, that the Eagle is drawn to the Carcass: Because she is called thereunto by an implanted and Mumial Spirit of the Carcass, but not by the odour of the putrifying Body: For indeed that Animal, in assimilating, appropriates to himself onely this Mumial Spirit: For from hence it is said of the Eagle in a peculiar manner: My youth shall be renewed as the Eagle.

For truly, the renewing of her youth proceeds from an essential extraction of the Mumial Spirit, being well refined by a certain singular digestion proper to that Fowl, and not from a bare eating of the flesh of the Carcases: otherwise, Dogs also, and Pies would be renewed, which is false.

Thou wilt say, that it is a reason far fetcht in behalf of Magnetism; But what wilt thou then infer hereupon? If that which thou confessest to be far remote for thy capacity of understanding, that shall also with thee be accounted to be fetcht from far. Truly the Book of Genesis, avoucheth, That in the blood of all living Creatures, doth their Soul exist.

For there are in the blood certain vital powers, the which, as if they were soulified or enlivened, do demand revenge from Heaven; yea and judicial punishment from earth∣ly Judges, on the Murderer: which powers, seeing they cannot be denyed to inhabit na∣turally in the blood, I see not why they can reject the Magnetism of the blood, as ac∣counting it among the ridiculous works of Satan.

This I will say more, to wit, that those who walk in their sleep, do by no other guide than the Spirit of the blood, that is, of the outward man, walk up and down, perform business, climbe Walls, and mannage things that are otherwise impossible to those that are awake: I say by a Magical virtue, natural to the more outward man: That Saint Am∣brose, although he were far distant in his Body, yet was visibly present at the funeral solemnities of Saint Martin; Yet was he Spiritually present at those solemnities, in the visible Spirit of the external man, and no otherwise: for inasmuch as in that Exstacy which is of the more internal man, many of the Saints, have seen many and absent things; this is done without time and place, through the superiour Powers of the Soul being collected in Unity, and by an intellectual vision, but not by a visible presence: Otherwise, the Soul is not seperated from the Body, but in good earnest or for altogether; neither is it re-con∣nexed thereunto: which re-connexion notwithstanding, is otherwise, natural or familiar to the Spirit of the more outward man.

It is not sufficient in so great a Paradox, to have once or by one single reason toucht at the matter. It is to be further propagated, and we must explain, how a Magnetical attra∣ction [unspec 85]

happens also between inanimate things, by a certain perceivance or feeling, not in∣deed animal or sensitive, but natural.

Which thing that it may be the more seriously done, it behoves us first to shew, what Satan can of his own power contribute to, and after what manner he can co-operate in the meerly wicked and impious actions of Witches: for from thence it will appear, unto what cause every effect may come to be attributed.

In the next place, what that Spiritual power may be, which tends to a far remote Ob∣ject; or what may be the action, passion, and skirmishing between natural Spirits; or what may be the superiority of man as to other inferiour creatures; and by consequence, why indeed our Unguent being compounded of humane Mummies, do thorowly cure Horses also: We will explain the matter by an Example.

Let a Witch therefore be granted, who can strongly torment an absent Man by an [unspec 86] Image of wax, by imprecation or cursing, by enchantment, or also by a fore-going touch alone (for here we speak nothing of Sorceries, because they are those which kill onely by Poyson, inasmuch as every common Apothecary can imitate these things) that this act is Diabolical, no man doubts: However it is profitable to discern, how much Satan, and how much the Witch can contribute hereunto.

The First Supposition.

First o•• ••••l, Thou shalt take notice, that Satan is the sworn and irreconcilable Enemy of Men, and to be so accounted by all, unless any one had rather have him to be his friend; and therefore he most readily procures whatsoever mischief he is able to cause or wish unto us, and that without doubt and neglect.

The Second Supposition.

And then, Although he be an Enemy to Witches themselves, forasmuch as he is also a most malitious Enemy to all Mankind in general: yet in regard they are his bond-slaves, and those of his Kingdom, he never, unless against his will, betrays them, or discovers them to Judges, and exposeth them to scorn to other men, and that for three Reasons.

First,

Seeing he is the parent of Pride, he is not ignorant that hereby it much detracts from his Re∣putation, Authority and Dominion.

Secondly,

Seeing he is the unsatiable Persecuter of Souls, he hath known, that through certain punish∣ments and flames of Justice, such as were otherwise ready and willing to slide into his Protection, are affrighted and plainly diverted.

Thirdly,

Because he hath many times seen a Witch, which this Tormenter could (by wresting round of her neck, or stopping of her breath) wish to destroy, sometimes repenting even before the Flames, and so to be snatcht out of his clutches.

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.