The Magical-Astrological-Diviner Posed and Puzzled, Treatise · Chapter 24
CHAP. XXIV.
From the Ceremonies of preparation.
WHether theſe (and the like) rites, and ceremonies (taught, and practiſed by themſelves) as preparing, and conducing to magicall, and aſtrologicall conſtellation, configuration, fabrication, operation, divination, prediction, omination, preſagition, conjectation, prognoſtication, &c. bee not the moſt blaſphemous, idolatrous, ſuperſtitious, heatheniſh, hereticall, hypocriticall, atheiſticall, forcerous, preſtigious, impoſtorous, prophane and impious; not onelyonly to pure minds, and conſciences; but even to common reaſon, and ſenſe? viz.
1. He which knowes how to compare the diviſions of Provinces, according to the diviſions of the stars; with the miniſtry of the ruling Intelligences, and bleſſings of the Tribes of Iſrael, the lots of the Apoſtles, and typicall ſeales of the ſacred Scripture; ſhall be able to obtaine great propheticall oracles, concerning every Region, of things to come.
2. If thou deſireſt to receive vertue from any part of the world, or from any ſtar, thou …halt (thoſe things being uſed which belong to this ſtar) come under its peculiar influence, &c.—When thou doſt to any one ſpecies of things, or individuall, rightly apply many things, which are things of the ſame ſubject ſcattered among themſelves, conformable to the ſame Idea, and ſtar; preſently by this matter ſo opportunely fitted, a ſingular gift is infuſed by the Idea, by meanes of the ſoul of the World. I ſay opportunely fitted, viz. under a harmony, like to the harmony which did infuſe a certaine vertue into the matter—The celeſtiall harmony produceth that into act, which before was onelyonly in power, when things are rightly expoſed to it in a celeſtiall ſeaſon. As for example, if thou doſt deſire to attract vertue from the Sun, and to ſeeke thoſe things that are ſolary amongſt vegetables, plants, metals, ſtones, and animals; theſe things are to be uſed, and taken chiefely, which in a ſolary order are higher. For theſe are more availeable; ſo ſhalt thou draw a ſingular gift from the Sun through the beames thereof, being ſeaſonably received together, and through the ſpirit of the world.
3. By artificiall mixtions of things, ſuch as agree with the heavens under a certaine conſtellation, deſcends a vertue, by a certaine likeneſſe and aptneſſe that is in things amongſt themſelves towards their ſuperiours.—So from a certaine compoſition of herbes, vapours, and ſuch like, made according to naturall Philoſophy, and Aſtronomy, there reſults a certaine common forme, endowed with many gifts of the ſtars.—When therefore any one makes a mixture of many matters, under the coeleſtiall influences; then the variety of coeleſtiall actions on one hand, and of naturall powers on the other hand, being joyned together, doth indeed cauſe wonderfull things, by oyntments, by collyries, by fumes, and ſuch like.
4. Then the vertues of things do then become wonderfull, viz. when they are put to matters that are mixed, and prepared in fit ſeaſons, to make them alive, by procuring life for them from the ſtars, as alſo a ſenſible ſoule, as a more noble forme.
5. Magicians teach that coeleſtiall gifts may through inferiours, being conformable to ſuperiours, be drawne down by opportune influences of the heaven: and ſo alſo by theſe coeleſtiall, the coeleſtiall Angels, as they are ſervants of the ſtars, may be procured and conveyed to us.—That not onelyonly coeleſtiall, and vital; but alſo certaine intellectuall, angelicall, and divine gifts, may be received from above, by ſome certain matters, having a naturall power of divinity (ideſt) which have a naturall correſpondency with the ſuperiours, being rightly received and opportunely gathered together, according to the rules of naturall Philoſophy, and Aſtronomy.—That an Image rightly made of certain proper things, appropriated to any one certain Angell, will preſently be animated by that Angel.
6. A Magician doth make uſe of things manifeſt, to draw forth things that are occult, viz. through the voyce of the ſtars, through fumes, lights, ſounds, and naturall things, which are agreeable to coeleſtiall: in which, beſides corporall qualities, there is a kinde of reaſon, ſenſe, and harmony, and incorporeall and divine meaſures, and orders.
7. No man is ignorant, that ſuperceleſtiall Angels, or Spirits may be gained by us through good workes, a pure minde, pureſt prayer, devout humiliation, and the like. Let no man therefore doubt, that in like manner, by ſome certaine matters of the world, the Gods of the world may be raiſed by us; or at leaſt the miniſtring ſpirits, or ſervants of theſe Gods.—So we read that the ancient Prieſts made Statues and Images, foretelling things to come, and infuſed into them the ſpirits of the ſtars, &c.
8. Some ſuffumigations, or perfumings that are proper to the stars, are of great force for the opportune receiving of coeleſtiall gifts, under the rayes of the ſtars; in as much as they do ſtrongly worke upon the aire, and breath.—Wherefore ſuffumigations are wont to be uſed to them, that are about to ſouthſay, for to affect their fancy; which indeed being appropriated to any certain Deities, do fit us to receive divine inſpiration.—The moſt powerfull fume is that which is compounded of the ſeven Aromaticks, according to the powers of the ſeven Planets.—Know alſo, that according to the opinion of the Magicians, in every good matter, as love, good will, and the like, there muſt be a good fume, odoriferous, and pretious: and in every evill matter, as hatred, anger, miſery, and the like, there muſt be a ſtinking fume, that is of no worth.
9. By certain Alligations of certain things, as alſo, ſuſpenſions, or by ſimple contract, or the continuation of any thread, we may be able to receive ſome vertues thereby. It is neceſſary that we know the certain rule of Alligation and ſuſpenſion, and the manner which the A… requires, viz. that they be done under a certain and ſutable Conſtellation, and that they be done with wyer, or ſilken threads, hair, or ſinewes of certain animals, or fine cloaths, and the like, according to the ſutableneſs of things.
10. Rings alſo, which were alwaies much eſteemed of by the Antients, when they were opportunely made, do in like manner impreſſe their vertue upon us, &c.—Now the manner of making theſe kind of Rings, is this; viz. When any ſtar aſcends fortunately, with the fortunate aſpect or conjunction of the Moon, we muſt take a ſtone, and herb that is under that ſtar, and make a Ring of the mettal that is ſutable to this ſtar, and in it faſten the ſtone, putting the herb or root under it: not omitting the inſcriptions of Images, Names, and Characters, as alſo the proper Suffumigations, &c.
11. The countenance, geſture, the motion, ſetting, and figure of the body, being accidental to us, conduce to the receiving of the coeleſtial gifts; and expoſe us to the ſuperior bodies, and produce certain effects in us.—Whoſoever therefore doth the more exactly imitate the coeleſtial bodies, either in nature, ſtudy, actions, motion, geſture, countenance, paſſions of the minde, and opportunity of the ſeaſon; is ſo much the more like to the heavenly bodies, and can receive larger gifts from them.
12. It conduceth very much for the receiving the benefit of the heavens, in any work; if we ſhall by the Heaven make our ſelves ſutable to it, in our thoughts, affections, imaginations, elections, deliberations, contemplations, and the like. For ſuch like paſſions do vehemently ſtir up our ſpirit to their likeneſſe, and ſuddainly expoſe us, and ours, to the ſuperiour ſignificators of ſuch like paſſions; and alſo by reaſon of their dignity, and neerneſſe to the ſuperiours, do much more partake of the coeleſtials, then any material things. For our minde can through imaginations, or reaſon by a kinde of imitation, be ſo conformed to any ſtar, as ſuddainly to be filled with the vertues of that ſtar; as if it were a proper receptacle of the influence thereof.—We muſt therefore in every work, and application of things, affect vehemently, imagine, hope, and believe ſtrongly; for that will be a great help—Therefore he that works in Magick, muſt be of a conſtant belief, be credulous, and not doubt at all of the obtaining the effect.
13. The Arabians ſay, that mans minde, when it is moſt intent upon any work, through its paſſion, and effects, is joyned with the mind of the ſtars, and intelligences: and being ſo joyned, is the cauſe that ſome wonderful vertue be infuſed into our works, and things.—And according to this is verifyed the Art of Characters, Images, Inchantments, and ſome ſpeeches, and many other wonderful experiments to every thing which the minde affects.—For all thoſe things which the minde acts and dictates by characters, figures, words, ſpeeches, geſtures, and the like, help the appetite of the ſoul, and acquire certain wonderful vertues, as from the ſoul of the Operator, in that hour when ſuch a like appetite doth invade it: ſo from the opportunity, and coeleſtial influence, moving the mind in that manner.—And it is a general rule in them, that every minde that is more excellent in its deſire, and affections, makes ſuch like things more fit for it ſelf; as alſo more efficacious to that which it deſires. Every one therefore that i… willing to work in Magick, muſt know the vertue, meaſure, order, and degree of his own ſoul, in the power of the univerſe
14. Thoſe words are of greater efficacy then others, which repreſent greater things, as intellectual, coeleſtial, ſupernatural; as more expreſly, ſo more myſteriouſly. Alſo thoſe that come from a more worthy tongue, or from any of a more holy order: for theſe, as it were, certain ſignes, and repreſentations, receive a power of coeleſtial, and ſupercoeleſtial things, as from the vertue of things explained, of which they are the v…hicula: ſo from a power put into them by the vertue of the ſpeaker.
15. Proper Names of things are very neceſſary in magical operations.—Hence Magicians ſay, that proper Names of things are certain rayes of things, every where preſent at all times, keeping the power of things, as the eſſence of the thing ſignified rules, and is diſcerned in them, and know the things by them, as by proper, and living images.—According to the properties of the influences, proper Names, reſult to things.—Every voyce therefore that is ſignificative, firſt of all ſignifies by the influence of the coeleſtial harmony: Secondly, by the impoſition of man; although oftentimes otherwiſe by this, then by that. But when both ſignifications meet in any voice or name, which are put upon them by the ſaid harmony, or men; then that name is with a double vertue viz. Natural, and arbitrary, made moſt efficacious to act; as oft as it ſhall be uttered in due place, and time, and ſeriouſly, with an intention exerciſed upon the matter rightly diſpofed, and that can naturally be acted upon by it.
16. In compo…ing of verſes, and orations, for the attracting the vertue of any ſtar or Deity; you muſt diligently conſider what vertues any ſtar containes; as alſo what effects and operations; and to infer them in verſes, by prayſing, extolling amplifying, and ſetting forth thoſe things, which ſuch a kind of ſtar is wont to cauſe by way of its influence: and by vilifying, and diſpraiſing thoſe things which it is wont to deſtroy, and hinder. And by ſupplicating and begging for that, which we deſire to get: and by condemning, and deteſting that, which we would have deſtroyed and hindred. And after the ſame manner, he make an elegant oration, and duely diſtinct by Articles, with competent numbers, and proportions.
17. Moreover Magicians command that we call upon, and pray by the names of the ſame ſtar, or name to them to whom ſuch a verſe belongs; by their wonderfull things, or miracles, by their courſes, and waies in their ſphere; by their light, by the dignity of their kingdome; by the beauty and brightneſs that is in it; by their ſtrong, and powerfull vertues; and by ſuch like as theſe.—Beſides, with the divers ſorts of the names of the ſtars, they command us to call upon them, by the names of the Intelligences, ruling over the ſtarres themſelves.
18. Magicians command, that in every worke, there be imprecations, and inſcriptions made, by which the Operator may expreſſe his affection: That if hee gather an herbe, or a ſtone, he declare for what uſe he doth it; if he make a picture, he ſay, and write to what end he maketh it.
19. When thou art working any thing which belongs to any planet, thou muſt place it in its Dignities, fortunate, and powerfull, and ruling in the day, houre, and in the figure of the Heaven. Neither ſhalt thou expect the ſignification of the worke to be powerfull; but alſo thou muſt obſerve the Moon opoortunely directed to this; for thou ſh…lt doe nothing without the aſſiſtance of the Moon. And if thou haſt more patternes of thy work, obſerve them all, &c.
20. Thou ſhalt obſerve that the Angles of the Aſcendant and a tenth and Seventh be fortunate; as alſo the Lord of the Aſcendent, and place of the Sunne and Moon; and the place of part of the Fortune, and the Lord thereof; and the Lord of the foregoing conjunction, and prevention, &c.
21. Magicians adviſe us, that in caſting, or in graving Images, we would write upon it the name of the effect; and this upon the back, when evill, as deſtruction; on the belly, when good, as love. Moreover in the forehead of the Image let be written the name of the ſpecies, or individuum, which the Image repreſents; or for whom, or againſt whom it is made. Alſo on the breaſt let the name of the ſigne, or face aſcending, and the Lord thereof be written; alſo the names and characters of its Angles. Moreover in making the Image, they adviſe that prayer, for the effect for which it is made, bee uſed.—Now they uſe the Images being made diverſly, according to the vertues thereof. Sometimes they hang them, or bind them to the body; ſometimes they bury them under the earth, or a River; ſometimes they hang them in a chimney over the ſmoak; or upon a tree, that they may be moved by the wind; ſometimes with the head upward, and ſometimes downward; ſometimes they put them into hot water, or into the fire. For they ſay, as the workers of the Images do affect the Image it ſelfe; ſo doth it bring the like paſſions upon thoſe to whom it was aſcribed, as the mind of the Operator hath dictated it.
22. To make one fortunate, we make an image, in which theſe are fortunate; viz. the ſignificator of the life thereof, the givers of the life, the ſignes and planets. Moreover to the Aſcendant, the middle of the heaven, and the Lords thereof, be fortunate: alſo the place of the Sunne, and place of the Moon, part of Fortune, and Lord of conjunction, or prevention made before their nativity, by depreſſing the malignant planets. But if we will make an Image to procure miſery we muſt doe contrarywiſe; and thoſe which wee place here fortunate, muſt there be infortunate, by raiſing malignant ſtars.—Alſo for the deſtroying or prejudicing any, let there be made an Image under the aſcenſion of that man, whom thou wouldſt deſtroy, and prejudice; and thou ſhalt make unfortunate the Lord of the Houſe of his life, the Lord of the aſcending, and the Moon, and the Lord of the houſe of the Moon, and the Lord of the houſe of the Lord aſcending, and the tenth houſe, and the Lord thereof &c.
23 The youth to be initiated to Diaination by magick ſpells, ought to be choſen, ſound, without ſickneſſe, ingenious comely, perfect in his members, of a quick ſpirit, eloquent in ſpeech; that in him the divine power might be converſant, as in the good houſes: that the minde of the youth having quickly attained experience, may be reſtored to its divinity.—If therefore thou ſhalt be a man perfect in the ſound underſtanding of Religion and piouſly, and moſt conſtantly meditateſt on it, and without doubting believeſt; and art ſuch an one on whom the authority of holy Rites, and Nature hath conferred dignity above others, and one whom the divine powers contemn not; thou ſhalt be able by praying, conſecrating, ſacrificing, invocating, to attract ſpiritual, and coeleſtial Poems; and to imprint them on thoſe things thou pleaſeſt; and by it to vivifie every magical work.
24. Sacred words have not their power in Magical operations, from themſelves, as they are words; but from the occult divine powers, working by them in the mindes of thoſe who by faith adhere to them: by which words the ſecret power of God, as it were through Conduit pipes, is tranſmitted into them; who have eares purged by Faith, and by moſt pure converſation, and invocation of the divine Names, are made the habitation of God, and capable of theſe divine influences, whoſoever therefore uſeth rightly theſe words, or Names of God with that purity of minde, in that manner, and order, as they were delivered; ſhall both obtain, and do many wonderful things.
25. To work Miracles by divine names, words, ſeales, characters; all muſt be done in moſt pure gold, or virgin parchment, pure, clean, and unſpotted; alſo with Inke made for this purpoſe of the ſmoak of conſecrated waxe lights, or incenſe, and holy water. The actor alſo muſt be purifyed and cleanſed by ſacrifice, and have an infallible hope, a conſtant Faith, and his minde lifted up to the moſt high God, if he would ſurely obtain this divine power.
26. There are four kinds of divine phrenzy proceeding from ſeveral Deities; viz. from the Muſes, from Dyoniſius, from Apollo, and from Venus. The firſt phrenzy therefore proceeding from the Muſes, ſtirs up, and tempers the minde, and makes it divine, by drawing ſuperiour things to inferiour things, by things natural. Of which there are nine degrees, &c.—The ſecond phrenzie proceeds from Dionyſius; this doth by expiations exteriour, and interiour, and by conjurations, by myſteries, by ſolemnities, rites, temples, and obſervations divert the ſoul into the minde, the ſupreme part of it ſelf, and makes it a fit and pure temple of the Gods, in which the divine ſpirits may dwell, which the ſoul then poſſeſſing as the aſſociate of life, is filled by them with felicity, wiſdome and oracles; not in ſignes, and marks, and in conjectures; but in a certain concitation of the minde, and free motion, &c.—The third kinde of phrenzy proceeds from Apollo, viz. From the minde of the world: this doth by certain ſacred myſteries, vowes, ſacrifices, adorations, invocations, and certain ſacred Arts, or certain ſecret confections; by which the ſpirit of their God did infuſe vertue, make the ſoul riſe above the minde, by joyning it with Deities, and Daemons, &c.—The fourth kind of phrenzie proceeds from Venus; and it doth by a fervent love, convert and tranſ-unite the minde to God, and makes it altogether like to God, as it were the proper image of God.—The ſoul therefore being converted and made like to God, is ſo formed of God, that it doth above all intellect, know all things by a certain eſſential contract of divinity.—Doth, beſides that it hath by its integrity obtained the ſpirit of prophecy, ſometimes work wonderful things, and greater then the nature of the world can do, which works are called Miracles.
27. It was a cuſtome amongſt the Ancients, that they who ſhould receive Anſwers, certain expiations and ſacrifices being firſt celebrated, and divine worſhip ended, did religiouſly lye down, even in a conſecrated chamber, or at leaſt on the ſhrines of ſacrifices, &c.
28. Whoſoever would receive divine Dreams; let him be well diſpoſed in body, his brain free from vapours, and his mind from perturbations; and let him that day abſtain from ſupper, neither let him drink that which will in…bria…; let him have a clean and neat ehamber, alſo ex…rcized, or conſecrated; in the which a perfume being made, his temples annointed, things cauſing dreams being put on his fingers, and the repreſentation of the heavens being put under his head; and paper being conſecrated, his Prayers being ſaid; let him go to bed, earneſtly meditating on that thing which he deſireth to know: ſo ſhall he ſee moſt true and certain dreams, with the true illumination of his intellect, &c.
29. Every one that works by Lots, muſt go about it with a minde well diſpoſed, not troubled, not diſtracted, and with a ſtrong deſire, firm deliberation, and conſtant intention of knowing that which ſhall be deſired. Moreover he muſt, being qualified with purity, chaſtity, and holineſſe towards God, and the coeleſtials, with an undoubted hope, firm faith, and ſacred Orations, invocate them; that he may be made worthy of receiving the divine ſpirits, and knowing the divine pleaſre. For if thou ſhalt be qualified, they will diſcover to thee moſt great ſecrets by vertue of Lots: and thou ſhalt become a true Prophet, and able to ſpeak truth concerning things paſt, preſent, and to come, of which thou ſhalt be demanded.
30. Whoſoever being deſirous to come to the ſupreme ſtate of the ſoul, goeth to receive Oracles; muſt go to them being chaſtely and devoutly diſpoſed, being pure and clean to go to them; ſo that his ſoul be polluted with no filthineſſe, and free from all guilt. He muſt alſo ſo purifie his Minde, and Body, as much as he may, from all diſeaſes, and paſſions, and all irrational conditions; which adhere to it as ruſt to iron, by rightly compoſing, and diſpoſing thoſe things, which belong to the tranquility of the minde; for by this means he ſhall receive the truer, and more efficacious Oracles.
31 We muſt therefore firſt obſerve cleanneſs in food, in works, in affections; and to put away all filthineſſe, and perturbations of the minde, and whatſoever ſenſe, or ſpirit, that offends and whatſoever things are in the mind unlike to the heavens; not only if they be in minde and ſpirit, but alſo if they be in the body, or about the body: for ſuch an external cleanneſſe is believed not to help a little to the purity of the minde, &c.
32 They that deſire to have this ſpirit pure, and potent; … them uſe dryer meats, and extenuate this groſſe body with faſtings, and they make it eaſily penetrable; and leſt by the weight thereof, the ſpirit ſhould either become thick, or be ſuffocated; let them preſerve the body clean, by Lotions, Frictions, exerciſes, and cloathings; and corroborate their ſpirits by lights, and fumes; and bring it to be a pure and thin fineneſſe.
33. We muſt acquit and avert our mindes from all multitudes, and ſuch like paſſions, that we may attain to the ſimple truth? which indeed many Philoſophers are ſaid to have attained to in the ſolitude of a long time. For the minde by ſolitude, being looſed from all care of humane affairs, is at leaſure, and prepared to receive the gifts of the coeleſtial deities.
34. It is believed, and it is delivered by them that are skilful in ſacred things, that the minde alſo may be expiated with certain inſtitutions, and ſacraments miniſtred outwardly, as by Sacrifices, Baptiſms, and Adjurations, Benedictions, Conſecrations, ſprinklings of Holy water, by annointings, and fumes; not ſo much conſecrated to this, as having a natural power thus to do.
35. Moreover, the Magicians when they made any confection, either natural, or artificial, belonging to any ſtar; this did they afterward religiouſly offer and ſacrifice to the ſame ſtar: receiving not ſo much a natural vertue from the influence thereof, being opportunely received, as by that religious oblation receiving it divinely confirmed, and ſtronger, &c.—Moreover to the coeleſtial and aetherial Gods white ſacrifices were offered: but to the terreſtrial, or infernal, black &c.
36. Moreover, we muſt petition for, and to the effectors of the thing deſired; viz. Such an Angel, Star, or Heroe, on whom the office lies: but obſerving that our invocation on them muſt be made with due number, weight, and meaſure; and according to the rules delivered concerning inchantments.
37. Conſecration is a lifting up of experiments, by which a ſpiritual ſoul, being drawn by proportion and conformity, is infuſed into the matter of our works, according to the tradition of Magical Art rightly and lawfully prepared, and our …ork is vivified by the ſpirit of underſtanding.—So in the conſecration of water, fire, oyle, places, paper, ſwords, &c. Let there be commemoration made, &c.
38. Whoſoever therefore thou art, who deſireſt to operate in this faculty, in the firſt place implore God the Father, being one; that thou alſo maieſt be one worthy of his favour: bee cleane within and without, in a cleane place.—Waſh your ſelves oft, and at the daies appointed, according to the myſteries of number, put on cleane cloaths, and abſtaine from all uncleanneſſe, pollution, and luſt.—Be not thou coupled to a polluted or menſtruous woman, neither to her who hath the Hemachoides, touch not an uncleane thing, nor a carkaſe.—Thou ſhalt waſh, and annoint, and perfume thy ſelfe, and ſhalt offer ſacrifices.—Further, perfumes, ſacrifice and unction penetrate all things, and open the gates of the elements, and of the heavens, that through them a man may ſee the ſecrets of God; heavenly things, and thoſe things which are above the heavens, and alſo thoſe which deſcend from the heavens, as Angels and Spirits of deep pits, and profound places, apparitions of deſert places, and doth make them to come to you, to appeare viſibly, and obey you.
39. Moreover, whatſoever thou operateſt, do it with an earneſt affection, and hearty deſire; that the goodneſſe of the heavens, and heavenly bodies may favour thee; whoſe favour that thou mayeſt the more eaſily obtaine; the fitneſſe of the place, time, profeſſion, or cuſtome, diet, habit, exerciſe, and name alſo do wonderfully conduce: for by theſe the power of nature is not onelyonly changed, but alſo overcome. For a fortunate place conduceth much to favour.—What place is congruous to each one, muſt be found out by his nativity, &c.
40. Make election alſo of houres & daies for thy operations. For not without cauſe our Saviour ſpake, Are there not twelve houres in the day, and ſo forth? For the Aſtrologers teach, that times can give a certaine fortune to our buſineſſes. The Magicians likewiſe have obſerved; and to conclude, all the antient verſe men conſent in this; that it is of very great concernment, that in what moment of time, and diſpoſition of the heavens, every thing whether naturall, or artificiall, hath received its being in this world: for they have delivered, that the firſt moment hath ſo great power, that all the courſe of fortune dependeth thereon; and may be foretold thereby.
All theſe are not aſhamed to ſhew themſelves in Engliſh, ere this. I have onelyonly now collected them here, and there (with a running hand) to the intent, that (at one view) it might be diſcerned; at leaſt (by compariſon) examined; whether theſe dignifications, qualifications, diſpoſitions, preparations of Magick and Aſtrologie; be not onelyonly ſo ſuperſtitious; as for conſcience, and religion, to abhor them: but ſo ridiculous as for reaſon, and ſenſe to deride them? And whether theſe their preparations, be not meer pollutions in themſelves; and theſe their dignifications very vilifications, to natural, and moral men: and theſe their conſecrations, be not utter abominations to God, and all good men? Nay, and whether the moſt damnable witches, have not been initiated, by ſuch kind of preparative ſolemnities: and their moſt execrable witch-crafts operated, by ſuch effectual ceremonies, as theſe; yea and they more fair ſeeming, then the faireſt of them?