Histories of Visions Apparitions Prophecies Spirits Divinations, Part 2 · Chapter 19
CHAP. XIX. 19. From the affinity to Witch-craft.
1. WHat difference betwixt Aſtromancy, Magomancy, or Magaſtromancy (as touching a ſorcerous both ſuperſtition, and operation) and all theſe after-named? viz. Stareomancy, or divining by the Elements; Aeromancy, or divining by the ayr; Pyromancy, by fire; Hydromancy, by water; Geomancy, by earth; Theomancy, pretending to divine by the revelation of the Spirit, and by the Scriptures, or word of God; Daemonomancy, by the ſuggeſtions of evill Daemons or Devills; Idolomancy, by Idolls, Images, Figures; Pſychomancy, by mens ſouls, affections, wills, religious or morall diſpoſitions; Antinopomancy, by the entrails of men, women and children; Theriomancy, by Beaſts; Ornithomancy, by Birds; I cthyomancy, by Fiſhes; Botanomancy, by herbs; Lithomancy, by ſtones; Cleromancy, by lotts; Oniromancy, by dreams; Onomatomancy, by names; Arithmancy, by numbers; Logarithmancy, by Logarithmes; Sternomancy, from the breaſt to the belly; Gaſtromancy, by the ſound of, or ſignes upon the belly; Omphelomancy, by the navell; Chiromancy, by the hands, Paedomancy, by the feet; Onychomancy, by the nayles; Cephaleonomancy, by brayling of an Aſſes head; Tuphramancy, by aſhes; Capnomancy, by ſmoak; Livanomancy, by burning of Frankincence; Carromancy, by melting of Wax; Lecanomancy, by a baſin of water; Catoxtromancy, by looking-glaſſes; Chartomancy, by writing in papers; Macharomancy, by knives or ſwords; Chryſtallomancy, by glaſſes; Dactylomancy, by rings; Coſeinomancy by ſeives; Axinomancy, by Sawes; Cattabomancy, by veſſells of braſſe, or other metall; Roadomancy, by ſtarrs; Spatalamancy, by skins, bones, excrements; Sciomancy, by ſhadowes; Aſtragalomancy, by dice; Oinomancy, by Wine; Sycomancy, by Figgs; Typomancy, by the coagulation of cheeſe, Alphitomancy, by meal, flower, or branne; Crithomancy, by grain, or corn; Alectromancy, by Cooks or Pallen; Gyromancy, by rounds or circles; Lampadomancy, by candles and lamps; And in one word for all Nagomancy, or Necromancy; by inſpecting conſulting and divining by with, or from the dead. The queſtion is not about the difference of all theſe (from the firſt, to the laſt) in matter, inſtruments ceremonies, or circumſtances; but whether they be not of like maleficall ſorcery, for main ſubſtance and formality? And whether divining by the Starres and Planets; be not a cauſe enclining and diſpoſing; at leaſt an occaſion inviting and encouraging (what through imitation, eſtimation toleration) to all theſe ſorts of ſorcerous divination, and the like?
2. Whether there be any kind of Magick ſimply ſo naturall, or laudably ſo arted▪ as many ſerve to abſtract it from the maleficall, and diabolicall? For though there be many occult qualities and miracles of nature, and actives and paſſives there, which perfectly known, and fitly applyed, might help to work wonders, without either tempting of God, or the Devill: yet becauſe of the difficulty of ſuch things; and not that alone, but their uſeleſsneſſe: and becauſe of mens ignorance, and for all that their curioſity; and becauſe of the Arts inſufficiencie, and beſides that, the fallacie; and chiefly becauſe of Satans privie ſuggeſtions, and deluſory ſeducements; the ſtudy and ſearch after theſe things proves very confuſed, indiſcerned, unſafe and pernicious. And becauſe of all theſe the abuſe of this aſtromagicall art is as palpable as the practice: but the uſe as occult as the Art it ſelf. But eſpecially as touching the practice of this art if there be an artifice of doing, wholly ſeparate from malefice; why then are the ſame things done by thoſe, that are altogether ignorant of the art; ſo they have but a ſaith? and why (without ſuch a faith) is nothing to be done by the Art it ſelf? How many things have been done by all manner of Magicians, that can have no naturall cauſes, no true rules of art, no power or comprobation from God? and therefore muſt needs be acted by a confederation and familiarity with ſome evill ſpirit. How many things have they preſumed to predict or foretell; which neither divine wiſdome is pleaſed to reveal; neither is it ordinarily for humane reaſon, or art to find out; but muſt only be done by a demoniacall ſagacity, or ſuggeſtion? what ſounds, and ſyllables, and words, and ſentences doe they murmure, or pronounce; and that to the very inanimates; whom words can in no wiſe effect or move: or elſe are ſo barbarous and inſignificant, as that (if they were uttered to the intelligent) they cannot conceive them, their extent, or uſe. Now by whoſe invention is it, that ſuch words ſhould be moſt operative in magick art; that are operative upon no underſtanding? How many rites, ſolemnities, ceremonies, preparations doe they uſe, which have naturally no force or vertue to the producing of the effect; not yet can any way prepare the matter to the receiving thereof? What ſacrifices, immolations, conſecrations, proſtrations, adorations, invocations, execrations, imprecations, atteſtations, comminations, exorciſms, adjurations. &c. And none of all theſe commanded by God; and therefore not done to him: how eaſy is it then to ſuſpect, by whom all theſe are ſuggeſted, and for whom they are intended?
3. Whether if be (in Magick, and Aſtrologie) that the art hath power over the heavenly bodies: or the heavenly bodies power over the art? not the firſt becauſe for the Art to have power over the heavenly bodies (ſo as to ſtop, or turn the courſe of the ſtars; or by odes, and incantations to fetch down the moon from her orb. as the old Magicians have boaſted) this is beyond the power of a Devill, or an Angell: and were not only againſt the particular order of nature, but would utterly confound the whole courſe of it. And (by conjurations, or confections) ſo to prepare the matter, as to allure, or force down influences; and to make it (by art) capable, and ſufficient both to receive, and retain them: this were to mingle heaven, and earth; to ſubjugate the ſuperiour bodies, to their inferiors; to preferre accidents, to ſubſtances; and turn the whole univerſe upſide down. Not the ſecond; for not only the ſpeculations; but alſo the practicks of their art (a many of them) are meerly intellectuall, rationall, arbitrary: over which the ſtars and planets can have no power. The ſtars are corporall things, arts or ſciences are mentall: how come theſe then to impreſs, and impoſe upon one another? All power is from action; all action is from forms; all forms are either naturall, or artificiall: now by what third kind of form doe the ſtars, and the Art, worke one upon another? And how agree their proper forms to act upon a third ſubject? How can the ſtars, or the Art (in introducing forms and producing effects) work either naturally, by art; or artificially, by nature? Can a naturall form give principles of life, and motion, to an artificiall matter: or an artificiall, to a naturall matter? which way then will they have theſe two to conſpire, or conſent, either for the operating between themſelves; or upon a third?
4 Whether that power which Magicians, Necromancers, conjurers, inchanters inſultingly boaſt of, againſt Devils, and evill ſpirits, by way of coaction and compulſion: be not indeed by way of invocation, and ſubjection? For though Chriſt, and his Apoſtles ſubdued Devils; and ejected them by a divine, and extraordinary power: but as for meer men, and the vileſt of men, ſince God hath denyed them the ſingular gift; who hath taught them the triviall art of acting over, or commanding evill ſpirits? Or have they taken it upon themſelves (as did the Jewiſh Exorciſts Acts 19.3.) and is not indeed all their power and authority of the ſame force, as was theirs? But inſtead of preaching to ſuch, let me firſt reaſon with them. Is it credible, that a mortall man ſhould be able to bind an immortall Spirit? and bind him by a word, a ſound a ſyllable, a character? and theſe inſignificant, and no vertue of Gods promiſe in them? Can theſe men doe that to the Devill, which he cannot doe to them: compell him to doe good, or evill? If they can compell him to doe the thing that good is; then are they able to doe as much as God himſelf doth: and to compell him to doe evill, that they need not, he is alwaies as ready to doe that, as they. Devils are above the order, and power of ſenſible things: how then ſhould they be ſufficient to move them, either by way of allurement, or conſtraint? If the Devill doe at any time work with man, he will not doe it gratis, or freely; unleſs it be upon his own errands, and to his own ends; for he hates mankind, and their indifferent commerce. And therefore ſince he will not doe it voluntarily, and cannot be compelled; if he acts at all, it muſt either be upon a temptation of his own, or elſe upon a confederation of theirs. And if he be enjoyned to obey by covenant or compact, then is not the malefice as much as confeſt? Reaſon and experience prove, that the Devil cannot be forced to ſtand to his own promiſes: how much leſs then to any mans precept, or command? And therefore if the Devill appear at the provocation, recede at the commination, anſwer at the call, and obey at the command of a Necromancer; what diſſimulation of obedience is there on both ſides? One ſecretly imploring, and outwardly injoyning: the other outwardly obſerving, but inwardly inſlaving. For it is not they that bind the Devill; but the Devill that binds them to obedience. Only he ſeems to be enforced to doe theirs; that ſo he may make them willing to do his will. Or that his feigned conſtraint might either the more excuſe him; or elſe ſet them the more without excuſe both before God, and men; what command or inforcement is that, which is done not only to others injury but oft-times to the actors own hurt? eſpecially if he be doubting, and have not a ſtrong faith, and obſerve not all the circumſtances of adjuring; which ſhews all the force (on one part, or other) to be only in a pactionall artifice. The main thing that the Aſtrologicall Magicians, Necromancers, conjurers, and inchanters pretend, is, that they can ſtand without his chain, and yet bring him (will he, nill he) within their circle: and all by vertue of the celeſtiall orbes; only calling, and urging him under certain aſpects, conjunctions, conſtellations. But alas! theſe cannot impreſs, or impoſe upon him (neither of themſelves, nor by accident; neither directly, nor indirectly) he being a meer ſpirituall ſubſtance, and formally united to no body. If therefore he be obſervant upon ſuch tearms, it is to indulge a ſuperſtitious faith, and perſwaſion of the vertue of ſuch things, and efficacy of ſuch an art, beſides, above, againſt the word of God. And he obeys now, not as neceſſitated thereby, as by cauſes; but yeelding thereto, as unto Signs. Signs indeed of a compact, or confederation. And in that regard, ſeems very obſervantially to ſubmit, not only to ſtars, and Planetary conſtellations: but to plants, herbs, ſtones, metals, circles, odes, verſes, words, ſounds, characters, figures, fabrications, confections; and indeed to any rites or ceremonies whatſoever, uſed as ſeals to ſuch an intent. Otherwiſe, was it not for the covenant on the one part, there would (notwithſtanding all the art, and authority) be but little performance on the tother. Having thus diſputed with, now let me preach to my magicall Dominator; who by vertue of the ſpirit of the world (not of the Lord) and by vertue of the ſpirits in the Planets (not of him, that hath the ſeven ſpirits of God, and the ſeven ſtars, Revel. 3.1.) preſumeth that he hath thus got the Devill in a ſtring, and can make him bow at a beck. Job. 41.1, &c.Canſt thou draw out Leviathan with an hook? or his tongue with a cord which thou letteſt down? Canſt thou put an hook into his noſe? and bore his jaw thorow with a thorn? Will he make many ſupplications unto thee? will he ſpeak ſoft words unto thee? Will he make a covenant with thee? wilt thou take him for a ſervant for ever? Wilt thou play with him as with a bird? wilt thou bind him for thy maidens? Shall thy companions make a banquet of him? ſhall they part him among the Merchants? Canſt thou fill his skin with barbed irons? or his head with fiſh-ſpears? Lay thine hand upon him, remember the battell: doe no more. I hope he is not ignorant that the allegory is very apt for his own application.
5. Whether Magicians and Aſtrologers be not only obnoxious, or lyable to; but noxious, or guilty of a diabolicall compact, and commerce (not only implicite but explicite,) As pretending to falſe ſcience, propounding falſe grounds, urging falſe cauſes, uſing falſe means, exhibiting falſe circumſtances, practiſing falſe arts, provoking falſe affections, and intending falſe ends: and eſpecially, ſeeking, and teaching to ſupply the defect, or fayling of all theſe, by a falſe, and ſuperſtitious faith? A faith that is not in the things of faith; and therefore cannot be divine. A faith that in the things of reaſon, denys, and exclaims againſt the demonſtration of reaſon; and therefore cannot be humane. Muſt not the effect of ſuch a faith be ſuperſtitious: and the event preſtigious? Moreover what proneneſs hath here been confeſt? what properties of a diabolicall covenant have been found? Beſides a vanity, and ſuperſtition of faith; likewiſe of obſervation, imagination, affectation, inveſtigation, invocation, adjuration, temptation. Signs empty, and deluſory; Feats jugling and preſtigious; wonders wrought without the command, and approof of God; creatures abuſed contrary to their nature, and inſtitution; art pretended without any true principles; words invented, and muttered, and they barbarous, inſignificant, falſe, abſurd, apocryphall; yea though Canonicall and ſacred, yet applyed to ſuch acts and ends, for which they were never ordained; admirable efficacy attributed to ſyllables, ſounds, numbers, rites, ſolemnities, ceremonies, circumſtances, of time, place, and perſon; Fabrications of images, ſtatues, figures, characters, circles, rings, ſeals, &c. Confections of herbs, minerals, waters, oyls, juyces, ſpirits, &c. acting and effecting at an improportionate diſtance, and without convenient means; ſpectrous Phantaſmes, or apparitions, to affright men into a credulity; ludibrious pranks, only to make ſport, and ſo feed mans curioſity; and divining predictions (of things, loſt, abſent, future) without either calling, or cauſe.
6. Whether Magicall feats be wrought by things corporeall, or ſpiritual? Not by things corporeal, becauſe of improportionate matter, form, cauſe, effect, means, inſtruments, diſtance, &c. How can a body work upon a body, to make it ſign, and ſignify things hidden, loſt, abſent, future? to make a dead body walk, ſpeak, &c. To make a living body walk inviſible, transform its proper ſhape, &c. And if by things ſpirituall; then whether by ſpirits good, or bad? Not by the good (neither of Angels, nor men) for where's the true and good cauſe, Miniſter, means, object, and end of Magicall operation? Nay which of all theſe is not evill?
7. Is it not the known property of God, to know things future abſolutely, and exactly? Wherefore then did the Devill arrogate to himſelf divination; but in an emulation of Divinity? Now whether of theſe two doe the Diviners imitate? God, or the Devill? It cannot be God; becauſe they have no command to imitate him, in theſe his powerfull properties; no promiſe upon the imitation. It muſt be the Devill then; and to imitate him, muſt needs be maleficall. And they may imitate him many ways: for he hath uſed himſelf to divination, by ſpirits, by men, by living men, by dead men, by the celeſtiall bodies, by the elements, by things naturall, by things artificiall; yea and by things ſacred and religious: and may not they then be like him in all theſe?
8. How eaſy is it for the Devill to predict thoſe things which he intends to act himſelf? As ſuppoſe he intendeth (by Gods permiſſion) to practiſe the ſickneſs, death, deſtruction of man, or Beaſt: is it not eaſy for him to ſuggeſt ſuch his intention to his inſtruments, and Miniſters; and ſo make them to predict the ſame? Yea though it be done from him; is it not eaſy for him, and them, to pretend it from ſome other cauſe: albeit abuſed beſides the naturall end thereof? Is it a matter of much artifice, for veneficks, or witches to foreſpeak their own purpoſed and laboured malefice? How readily may he preſage anothers death, or ruin; that hath him in his own power, and ſo hath already determined that ſuch a day it ſhall be done. In like manner, how many have periſhed according to wizzardly predictions: and that only becauſe of wizzardly purpoſes, and perpetrations? And therefore it may (not unjuſtly) be doubted, whether many of thoſe prognoſticated evill fates, and fortunes, againſt Princes, Magiſtrates, Miniſters, and other Chriſtians (eſpecialy ſuch as oppoſed them in their fatidicall way) were not (beſides the Aſtrologicall ſpeculation) practiſed by goeticall Magick as by charms, curſes, poyſons, treachery, violence; or by making maleficall images, pictures, figures, conſtellated under the aſcenſion of that man, whom they would maliciouſly deſtroy, or prejudice. And why may not this be juſtly ſuſpected of them; ſince it is a thing not only of their own practiſing, but of their teaching? And it being ſo, how can they themſelves deny? and what underſtanding man would not pronounce upon them, for the moſt arrant inchanters, ſorcerers, veneficks, maleficks, wizzards, and witches in the world?
9. Whether there may not be an effaſcination, or bewitching, by inſpecting the ſtars; as by imagination, by breathing on, by looking on, by touching, by fabricating of images, &c. We know none of theſe acts are malevolent, or maleficall in their own nature: but that any one of theſe, as well as another, may be abuſed to ſorcery, and witchcraft, through a Satanicall ſtipulation, or ſuffrage, who can deny?
10. What practice of ſorcery, or malefice, more ſuperſtitious, than the fabricating of Aſtrologicall, and of magicall images, pictures, ſtatues, figures, &c. For as a tacite compact hath been ſuſpected, as touching the Aſtrologicall: ſo hath an expreſs one been concluded, and confeſſed, as concerning the magicall configurations. And what is the one, on the other of theſe? but the making of an image, or figure, either of man, or beaſt; in gold, ſilver, braſs, copper, wax, wood, ſtone, clay; under ſuch a conjunction, or conſtellation; For the inviting, and alluring of Angels; for the expelling and ejecting of Devils; for the procuring of love; for the provoking of hatred; for the atchieving of victory; for the effecting of death; for the raiſing, or allaying of ſtorms, or tempeſts; for the cauſing or preventing of peſtilencies; for the driving away of Serpents, and vermine, &c. Now in ſuch a compact, what vertue or efficacy, beſides that of a compact only? what ſimilitude, or reſemblance, betwixt the figure of a round ſtar, or Planet: and a monſtruous many-ſhap't, magicall configuration? The vertue of the celeſtials are but univerſall, and indeterminate as to the producing of this, or that effect: neither, but by naturall, and particular cauſes. And who will ſay that any ſuch particular figures are either cauſes, or naturall? what preparation can there be of ſuch a matter; for the receiving, and retaining ſuch conſtellatory influences? And what ſuch kind of efficacies can it have thereby for the admitting of ſuch effects? The heavenly bodies operate no way, but naturally: theſe figures or fabrications, operate no way, but artificially (being the artifices of humane invention, and uſed arbitrarily) how then ſhould theſe modify, and determine thoſe? How come their vaſt influences to be reſtrained only to ſuch a figure, and that only for ſuch operations? How come the ſtars and Planets ſo to neglect the matter, and its diſpoſition; and ſo to reſpect the figure, and its compoſition; as accordingly to dart in their influences, for the figures ſake; let the matter be what it will? what vertue can there be (for all the celeſtiall influences) more than the matter is diſpoſed unto? what efficacy, or aptitude of an artificiall form, more than accidentall, and inſtrumentall? what principles of life and action from artificiall forms? Is not the vertue of the matter ſtill the ſame, although of divers forms or figures? why ſhould artificiall figures be more apt to receive the ſtarry influences, than are naturall figures? In all ſuch configurations, muſt not the efficacy of the Stars rather attend, or depend upon the imagination and fancy of the artiſt, or artificer: than either upon the matter, or form it ſelf? why ſhould the inſcription of characters, letters, words, numbers, make the figure, or image more efficacious? why ſhould not the conſtellated vertue laſt ſo long as the ſubſtantiall matter laſts: but only ſo long as the accidentall form or figure laſts? Seeing therefore there is neither vertue nor efficacy in ſuch fabrications, or figurations, from God, Angels, nature, art, ſtars, matter, form, or figure: whence then (if an effect follow) muſt all the efficacy be, but from the ſign? the ſign of a diabolicall and maleficall contract, Sacrament, ſuggeſtion, ſuffragation, operation, and deluſion. Who can think otherwiſe even of a materiall image, or figure that cannot be operative or efficacious beyond its proper ſpecies, and form? how much more then of that, which is only fantaſticall, painted, or ingraven?
11. Whether of ſuch kinde of configuration, were not the Jewiſh Teraphim, eſpecially according to the Rabbinical uſe, and account? likewiſe the Taliſmanical ſculptures of the Perſians, together with theſe French toyes, Gamalies; which (ſet this fabrication aſide) are but the Games of Nature (as our Engliſh word founds, apteſt) or her apiſh and accidental ſports, by confuſedly ſhadowing one kinde of creature in another. And cauſing them to riſe and fall in their own mud, (like the imperfect animals in Nilus) without any further hurt or help to the whole univerſe: ſave that men may conſider, that He, who made all things of nothing, can make any thing reſemble every thing: and that Chriſtians might learn to bleſſe their Creator for their more perfect formation. But idle-witted and fantaſtical men, have fancied figures, and faces, in ſtones, and roots (like as we have done of late on Tobacco-box lids) and therewith have fraught their ſtudies, as Papiſts have done their Sacraries with Reliques: or as women have deckt their cloſets with ſhells. Neither is the vanity all; but they have ſuperſtitiouſly, nay, and forcerouſly made theſe umbrages of creatures, to be the tutilaries of Kingdoms, Nations, Countries, Cities, perſons, from devils, thunders, tempeſts, ſhipwracks, peſtilences, poyſons, ſerpents, vermine; and who knows what?
12. Whether a diabolical compact, and familiarity may not juſtly be there ſuſpected, where praeſtigious things are apparent, and yet miracles are denyed, the Law affords no precept, the Goſpel hath made no promiſe, Nature hath no power, Art hath no principles, the means have no warrant, and the end hath no profit; no profit neither to Church, nor Commonwealth?
13. What is the difference betwixt thoſe that call themſelves Magicians, Mathematicians, Aſtrologers, Prognoſticators, Diviners: and thoſe that are called Soothſayers, Necromancers, Conjurers, Inchanters, Sorcerers, Wizzards, and Witches? Is this all the difference, that the one is guilty of a compact or covenant: the other not? Why there is an implicite covenant, as well as an explicite; and one leading to the other: and by how many of both parties hath even an explicite covenant been confeſſed? Or that one is arted, the other unlearned? What good of an art, without a gift? the more learned in an evil art, the more to be abhorred. Let them both ſee to it, whether the main of their learning be not of a deluſive ſuggeſtion, rather then of a diligent acquiſition. Or that one is imperious over the Devil, wheras the other is his ſupplyant? The Devil ſmiles alike at the pride, and at the humility of a ſuperſtition. And can no more be enjoyned then he can be entreated. And will yield that either of them ſhall openly command, ſo they will but ſecretly implore. Or that the one operates by the celeſtial, the other by terreſtrial imps? Hath not idolatry, and ſuperſtition, (and why not witchcraft?) been committed by things in Heaven, as well as things on earth? Me thinks a Magician operates by the baſer imp of the two. For a Witch works by a living dog, cat, mouſe, rat, &c. But he by a dead one, configured, conſtellated, written, painted, ingraven. Or that Witches are for the moſt part female, but they male? Oh! the nobler ſexe abuſing it ſelf, is alwayes the viler. Or that Witches are poor, and envious, to the infeſting of women, children, cattel, &c? How proud are they then that dare do the like to Nations, Kingdoms, Princes, Magiſtrates? &c. Or that Witches are violent and revengeful in their practices; but Magicians are pleaſant and merry in their pranks? Certainly, it is good neither to play with Saints nor Devils; ſuch their ſports, are Satans earneſt. Doth not the one thus act with more reluctancy, and the other with more complacency? For ſuch paſſions may have more of enforcement; and ſuch pleaſures more of aſſent.
14. Whether the appellations of Magicians, Mathematicians, Aſtrologers, Genethliaks, Planetarians (to ſay nothing of the old Chaldeans, Aegyptians, Gazarens, Samanaeans, Hierophants, Beachmans, Gymnoſophiſts, Theſſalians, Hetrurians, the Cabaliſtical Rabbins, the Greek Arithmeticks, the Roman Augurizers, the French Druids, the Engliſh Bards, &c.) as alſo Necromancers, Conjurers, Inchanters, Charmers, Wizzards, Witches, Sorcerers, Soothſayers, Sophiſters, Impoſtors, Circulators, loculators, Juglers, Gipſies, Phyſiognomiſts, Fortunetellers, Prognoſticators, Praedictors, Diviners, &c. be not terms of a promiſcuous uſage? And whether the community of words, argue not ſome community of things? Nay have not the holy Scriptures condemned them, under theſe tearms or names indifferently? Do not the Fathers, Councells, Schoolemen, Caſuiſts, Divines, Hiſtorians, and Poets thus ſpeak of them indiſcriminately? Have not the Eccleſiaſtical, Imperial, Provincial, Municipal Lawes, (under theſe mixt notions, and nominations) decreed, and doomed them alike to penalty?
15. Why the Devil chuſeth to have, both his moſt ſolemn confederation; as alſo the moſt ſtupendious operations, that follow thereupon, to be made and done under certain conſtellations? Is it not becauſe he would have the Starres worſhipped for Gods; who himſelf is worſhipped in any thing that is not God? Or that he would thus have all the malefice devolved upon heavenly bodies? For what miſchief he is permitted to do upon earth, he would make men believe it comes from Heaven. Or indeed, that he would thus delude the Sorcerers themſelves; in perſwading them, that what they do, they do not by fraud, but by an innocent, nay, an exquiſite Planetary Art? For how many rank wharſicks have laboured to excuſe their execrable Arts, by accuſing the malefick Stars?
16. How many Magicians, Aſtrologers, and Planetary Prognoſticators, have had their Paredrials, their Aſſeſſors, and Obſeſſors; their Conſiliaries, and Auxiliaries; their Martiniſts, Maiſterels, and Miniſtrels; their Imps, and Familiars, as well as other Witches? And whether have not they made the ſame uſe, and employment of them, as the other have done?
17. Whether the Artiſts (in Magick and Aſtrology) denying, exclaiming, and cautioning againſt Idolatry, Superſtition, Sorcery, Witchcraft, be ſufficient to purge their Art, and quit themſelves of the ſame? When as their very ſpeculations are expreſſely coinquinated with much in all theſe: and their practiſes palpably guilty of much more; and that to all mens judgements, but theirs that uſe them. Therefore rather, whether are not their intermingled negations, and affirmations, diſclaimings, and acclaimings, vowings, and diſavowings, cautions, and conceſſions, diſtinctions, and confuſions, an Argument of a conſciouſneſſe, or conviction of ſomething (in this kinde) to be greatly ſuſpected, and cenſured?
18. How many of them that have pretended nothing but nature, and natural cauſes; and boaſted Art altogether, and principles of myſterious Art: yet when the myſtery of deluſion, and iniquity, hath been diſcovered; and themſelves ſtraightly examined by prudent and careful Magiſtrates, or the day of their diſaſtrous and unfortunate ends or execution, approaching: I ſay, how many of them have then confeſt, and cryed out upon compacts, confederacies, Devils, deluſions perdition, damnation?
19. Whether the ſuperſtitions of Sorcery and Witchcraft be not taught and promoted, countenanced, and encouraged, by the Printing, and permitting ſuch multitudes of Magical books? Eſpecially the tranſlating of them (by way of Vindication, and Apologie) into the vulgar tongue?
20. Whether ſuch books may be read? (unleſſe with an inimical Science, not a ſocial Conſcience; not with an invitatory operation, but an expugnatory refutation.) And whether their ſignes and ceremonies may be uſed or aſſented to by any (either ignorantly or affectedly) without great danger of being ſeduced, and infected; if not with the Sorcery, yet with the ſuperſtition of the Art? Let a man but well examine himſelf, and obſerve others; and he needs no Oedipus: his own obſervation and experiment will ſoon teach him to reſolve the caſe.