Part 24

3. These things are confirmed by the effects of appensions of many natural things which produce strange and wonderful effects, some of which we shall give in the words of that honourable person Mr. _Boyl_, who saith: “That great cures may be done by bare outward applications, you will scarce deny if you disbelieve not the relations which are made us by learned men concerning the efficacy of the _Lapis Nephriticus_, only bound upon the Pulses of the wrists (chiefly that of the left hand) against that stubborn and Anomalous disease the Stone. And that which gives the more credit to these relations is; That not only the judicious _Anselmus Boetius de Boot_ seems to prize it, but the famous _Monardes_ professeth himself, not to write by hear-say of the great virtues of this _Indian Stone_, but to have made tryal of it himself upon persons of very high quality: And that which is related by _Monardes_ is much less strange than those almost incredible things which are with many circumstances delivered of that Stone, by the learned Chymist _Vutzerus_. And although it must be acknowledged that some Stones that go under that name have been ineffectually applied in Nephritick Distempers. Yet the accurate _Johannes de Laet_ himself furnisheth us with an answer to that objection, informing us that many of those Nephritick Stones (which differ much in colour, though the best are wont to be greenish) although not at all counterfeited or sophisticated are of little or no virtue. But that yet there are some others of them which can scarce be distinguished from the former, but by tryal upon Nephriticks, which are of wonderful efficacy, as he himself hath more than once tryed in his own Wife. _Garcias ab orta_ mentions a Stone found in _Balagat_, called _Alaqueca_; of which he tells us, that though it be cheap: _Hujus tamen virtus_ (to use his own words) _reliquarum Gemmarum facultates exuperat, quippe qui sanguinem undequaq; fluentem illico sistat_. _Monardes_ (_cap. 35._) relates the great virtues of a Stone against Hysterical suffocations, and concludes; _Cum uteri suffocationem imminentem præsentiunt, adhibito lapide subitò levantur, & si eum perpetuò gestant (Hysterici) nunquam simili morbo corripiuntur: exempla hujusmodi faciunt ut his rebus fidem adhibeam_. The same Author in the next Chapter, treating of the _Lapis Sanguinaris_ or Blood-stone, found in _New Spain_ (having told us, that the _Indians_ do most confidently believe, that if the flesh of any bleeding part be touched with this Stone, the bleeding will thereby be stanched) adds this memorable observation of his own: _Vidimus nonnullos hæmorrhoidum fluxu afflictos remedium sensisse, annulos ex hoc lapide confectos in digito continue gestando; nec non & menstruum fluxum sisti_. And to these for brevity sake, we shall only mention the virtues of the Jasper, which is blood-red throughout the whole body of the Stone, which _Boetius de Boot_ of his own experience doth avouch in several trials to have stopped Fluxes of Blood, only by bare appension: As also the child of a famous Chymical writer, who had his child (supposed to be bewitched) cured by hanging a piece of that Noble Mineral by _Paracelsus_ called _electrum minerale immaturum_, of which _Helmont_ tells us this: _Imprimis electrum minerale immaturum Paracelsi, collo appensum, liberat, quos spiritus immundus persequitur, quod ipse vidi. Illius potum verò plures à veneficiis solvisse, memini. Nemo autem, qui appenso illo simplici, non præcaverit, ne injecta intromittantur: vel ab importunis ligationibus confestim non solvatur._” All which do manifest the great and wonderful virtues, that God hath endowed Stones, Minerals, Plants and Roots withal, that the Devil need not be brought in to be an adjutant or operator in their effects.

[Sidenote: _Argum. 4._]

[Sidenote: _Ut supra._ 209.]

[Sidenote: Helm. _de Febr._ _c._ 2.]

[Sidenote: Paracels. _in Archidox. mag._ _l._ 6 _p._ 714.]

4. And it is also manifest that Metals may be so artificially in fit Constellations commixed together, that their effects will be rare and stupendious, as the aforesaid honourable person doth transcribe and relate to us in these words: “What _Monardes_, (he saith) mentions of the virtue of the _Lapis Sanguinaris_ to cure Hemorrhoidal Fluxes, puts me in mind of a yet much stranger thing, which _Helmont_ affirms, namely, That he could make a metal, of which if a Ring were worn, the pain of the Hæmorrhoids would be taken away, in the little time requisite to recite the Lords Prayer; and within twenty four hours the Hæmorrhoids themselves, as well internal as external, how protuberant soever, would vanish, and the restagnant blood would (as he speaks) be received again into favour, and be restored to a good condition. The same Ring he also commends in the suffocation and irregular motion of the Womb, and divers other Diseases: But if _Paracelsus_ be in any case to be credited in an unlikely matter, we may think by his very solemn protestations that he speaks upon his own experience, that he had a Ring made of a metalline substance, by him called _electrum_, (which by his description seems to be a mixture of all the metals joined together under certain constellations) which was of far greater virtue than this of _Helmont_, For, _hoc loco_ (says he) _non possum non indicare admirandas quasdam vires virtutesq; electri nostri, quas fieri his nostris oculis vidimus, adeoq; cum bona veritatis conscientiâ præferre attestariq; possumus. Vidimus enim hujus generis annulos, quos qui induit, hunc nec spasmus convulsit, nec Paralysis corripuit, nec dolor ullus torsit, similiter nec Apoplexia, nec Epilepsia invasit. Et si annulus hujusmodi Epileptici digito annulari, etiam in Paroxysmo sævissimo, insertus fuit, remittente illicò Paroxysmo, æger à lapsu illico resurrexit_, &c.” And though Mr. _Boyle_ a person of a perspicuous judgment, and of a great understanding, doth seem to question his authority with a kind of dubitation, being in probability staggered by the groundless censures of his greatest adversaries; yet we must affirm that it is very hard that his veracity and experience (which was as great as any Mans) should be undervalued, by reason of the ignorance and idleness of those that judge him: who were never able in regard of their ignorance to understand the meaning of his mystical and dark way of writing, nor because of their supine negligence had ever made trial of those things he treateth of, with that curious diligence and care that is requisite to accomplish such occult effects withal; not considering that, _Dii sua bona laboribus vendunt_. But notwithstanding this, and the monstrous lies and horrid calumnies of that pitiful Rapsodist _Athanasius Kircherus_, we shall add one testimony more from the same Author, which in English runs thus: “Also (he saith) I cannot here pass over one great wonder, which I saw performed in _Spain_ of a great Negromancer, who had a Bell not exceeding the weight of two pounds which as oft as he did Ring, he could allure and stir up many and various Apparitions and Visions of Spirits. For when he lift he did describe certain words and characters in the inward superficies of the Bell: After if he did beat and ring it, forthwith the Spirits (for shapes) did come forth or appear of what form or shape soever he desired. He could also by the sound of the same Bell, either draw unto him or drive from him many other Visions and Spirits, as also Men and Beasts, as I have seen many of these performed by him with mine own eyes. But whensoever he did begin any new thing, so oft he did renew the words and Characters also. But notwithstanding he would not reveal (he saith) unto me, those secrets of the words and characters, until I my self more deeply weighing and considering the matter, at last by chance found them forth. Which notwithstanding, and the examples of which I here studiously do conceal. But it is not obscurely to be noted here, that there was more of moment in the Bell, than in the words: For this Bell was certainly and altogether compounded or made of this our _Electrum_.”

[Sidenote: _Argum. 5._]

[Sidenote: _In Verb. Herb. & lapid. mag. vis est._ _p._ 579.]

[Sidenote: _Vid. lib. de Doctr. promisc._ _c._ 24. _p._ 187.]

[Sidenote: _De secret. oper. artis & natur._ _c._ 2.]

[Sidenote: _Paracels. Archidox. magic._ _lib._ 1.]

5. And that there are great and hidden virtues both in Plants and Minerals, especially in Metals and Precious Stones as they are by Nature produced by Mystical Chymistry prepared and exalted, or commixed and insculped in their due and fit constellations, may not only be proved by the instances foregoing, but also by the reasons and authorities of persons of great judgment and experience in the secrets of nature, of which we shall here recite some few. And first that learned and observant person _Baptista van Helmont_ tells us thus much: “But this one thing (he saith) I willingly admit: To wit, that metals do by many degrees surpass Plants and Minerals in the art of healing. And therefore that metals are certain shining glasses, not by reason of the brightness; but rather that as often as they are opened, and their virtues set at liberty, they act by a dotal light, and a vital contact. Therefore metals do operate, by a manner attributed to the Stars, to wit by aspect, and the attraction of an alterative biass or motion. For the metals themselves are glasses, I say the best off-spring of the inferiour Globe, upon which the whole central force, by some former ages, hath prodigally poured out its treasure, that it might espouse most richly, this liquor, this sweat, and this off-spring of Divine Providence, unto those ends which the weakness of nature did require. But (he saith) I call them shining glasses, which have the power of penetrating and illuminating the _Archeus_, from its errors, furies and defects.” Neither are those arguments of that learned person _Galeottus Martius_, for defending the natural and lawful effects of Planetary Sigills, when prepared forth of agreeable matter, and made in their due constellations, of such small weight as some insipid ignorants have pretended, but are convincing to any considerate and rational person, as this one may manifest, where he is speaking of the Figure of a Lion ingraven in a Golden Plate in these words: “The Figure of a Lion (he saith) insculped in the fit hours, in a right constellation, doth not act, but doth bring the beginning of the action, as S. _Thomas_ and _Albertus magnus_ do testifie: not as a Figure and Image impressed Mathematically, but that it may effect this or that preparation in the thing figured: which may in divers moods receive the Celestial action without difficulty: Because if the Image of a Dog, or an Horse, or some other Animal were insculped in a Golden Plate, there would not be that disposition of the matter, which doth accompany the Image of a Lion &c. From whence (he saith) we conclude, that this aptitude to draw in the Celestial virtue in the Figure, is not as Figure, but as the Gold is formed more dense or thin, by the condition of the Image. For even in looking-glasses, the variety of the Figure, doth bring a most vast difference. For how much a Concave doth differ from a gibbous Looking-glass, is even known unto old Wives.” Of these things also our learned Countreyman _Roger Bacon_, who was second to none in the secrets of Art and Nature, doth teach us thus much: “But they who know in fit constellations, to do their works according to the configurations of the Heavens; they may not only dispose Characters, but all their operations, both of Art and Nature, agreeable to the Celestial virtues. But because it is difficult in these things to know the certitude of Celestials; therefore in these there is much error with many; and there are few that know to order any thing profitably and truly.” But we shall shut up this particular with that memorable and irrefragable responsion of _Paracelsus_ to the common objection, which in English runs thus: “But (he saith) they will thus urge; how comes it to pass, I pray thee, that Metals, with their assigned Characters, Letters and Names, should perform such things, unless they be prepared and made by Magical and Diabolical power intervening? But (he saith) to these I return this answer. Therefore thou believest (as I hear) that if such things be made by the help of the Devil, then they may have their force and operations. But should not thou rather believe this? that also the Creator of Nature, God who dwelleth in the Heavens, is so powerful, that he in like manner can give and confer these virtues and operations to Metals, Roots, Herbs, Stones and such like things? As though forsooth the Devil were more strong, more wise, more omnipotent, and more powerful than the only Eternal, Omnipotent and Merciful God, who hath created and exalted their degrees, even of all these aforesaid Metals, Stones, Herbs, Roots and all other such like things that are above, or within the Earth, and do live and vegetate in the Water or Air, for the health and commodity of Man?”

This argument we desire that any of the Witchmongers or Demonographers should answer, ere they conclude so strongly for the power of Devils and Witches.

[Sidenote: Exod. 8. 19.]

So we conceive we have sufficiently proved that what _Pharaohs_ Magicians did perform, might rationally, and probably be brought to pass by Natural Magick or confederacy, and sleight of hand, without any other Diabolical assistance than what was mental and spiritual in regard of the end, which was the resisting of _Moses_. And by all they did, as in changing their Rods, bringing in of Frogs and changing Water into Blood, it doth not rationally appear, that they had any supernatural assistance, for then they could not have been so amazed at the miracle of turning the Dust into Lice; for what skill did the Devil want that he could not perform this? If by his power the former things were brought to pass, could there be more difficulty in doing of this, than in the bringing of Frogs? Neither could their Legierdemain have failed them but that they were surprized, and taken unawares, being not provided to play all kind of tricks, but only some few for which they had made provision. And so to excuse their own inability, they cryed out, _this is the finger of God_; a pitiful shift to excuse their own knavery, and couzenage, for there could be no more of the finger of God in this than the former, but only a shift to put off their own shame.

Another place from whence they would draw arguments to maintain the power of the Devil and Witches, is the Story of _Balaam_ in the Book of _Numbers_, from whence in the first place they would conclude that he used wicked and Diabolical Divinations, and that by words he could either bless or curse. In answer to which we shall give these pressive reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Numb. 22. 6.]

[Sidenote: Numb. 23. 8, 23.]

1. Though it might be granted that he used Divinations that were not lawful, yet what is that to a killing and murthering Witch? Surely nothing at all. And though _Balak_ believed that _whosoever he blessed were blessed, and whosoever he cursed, were cursed_, and therefore fetched him so far, yet there is nothing apparent to prove that _Balaam_ could do any such matter, and from _Balaks_ belief to _Balaams_ performances proceedeth no argument, for his belief that he could either bless or curse, did not confer any power to _Balaam_ to produce such effects withall. And _Balaams_ blessings, or cursings might be intentional, and declarative, but could not be effective, for he confesseth a great piece of truth: _How should he curse, whom God had not cursed, or how should he defie, whom the Lord had not defied?_ He might have done it verbally, but it would have been frustrate, and to no effect, and therefore he concluded: _Surely there was no inchantment against Jacob, nor no Divination against Israel_.

[Sidenote: _Reas. 2._]

[Sidenote: Chap. 24. 1.]

2. And though it be said, that he went not as at other times, to meet Auguries (for as we have before shewed, the word doth properly signifie that) It must be understood, and is manifest that at the former times he went to attend solitarily what the Lord would say unto him, and those two times that he went before was only to meet the Lord, to hear and receive what he would say unto him. But here he did not, nor had need to go, for the Spirit of the Lord came upon him, and he took up his Parable, and prophesied. Where though his going to meet the Lord, be called to meet Divinations, yet it cannot be taken in the worse sense, for unlawful Divinations, but for such as were sent him and taught him by God, by Visions, Angels, Trances, or other such like wayes as God in those times used to reveal his Will to his Prophets by: For from first to last, it appeareth that he neither professed, nor did (in this case) utter any thing but what the Lord commanded him, and so was no false Prophet.

[Sidenote: _Reas. 3._]

[Sidenote: Numb. 22. 18.]

[Sidenote: _Ibid_ _c._ 24. 4, 16.]

[Sidenote: _Vid. Caten. Aur. Tho. Aquin._ _p._ 10.]

3. He was no false Prophet, that is, he had, nor used any Divinations, but what he had from God, is most clear from these particulars. 1. When _Balak_ first sent messengers unto him, his responsion was: _If Balak would give me his house full of Silver and Gold I cannot go beyond the word of the Lord my God, to do less or more_. “Whereby it is apparent that he feared the Lord Jehovah, and calls him his God, thereby shewing the confidence that he had in him, and that he acknowledged him for his only God. 2. In the whole transaction of the business betwixt him and _Balak_, he never took upon him to declare any thing, but what the Lord would say unto him, neither did he at all vary from the same in the least tittle.” 3. He confesseth all along, _that he had his eyes opened, and that he heard the words of God, and had seen the vision of the Almighty, falling into a trance, but having his eyes open_. And these were things that were not peculiar to any, but such as were the true Prophets of the Lord Jehovah. 4. The truth of his Prophecie, which was of the Kingdom of Christ, and the Glory and Dominion of it, with the prosperity of his people, doth plainly evince that he was a true Prophet of the Lord, and that his Divinations came from the Almighty. And this caused S. _Hierome_, and some other of the Fathers believe, that by this Prophecie of _Balaam_, the _Magi_ or Wise men were directed, to come to _Hierusalem_ to seek and worship Christ the Saviour of the World.

[Sidenote: _Reas. 4._]

[Sidenote: 2 Pet. 2. 15, 16.]

[Sidenote: Jude 11.]

[Sidenote: Revel. 2. 14.]

[Sidenote: Jonah 1. 3. & 4. 1.]

[Sidenote: 1 Kings 13.]

4. Though this Prophet fell into hainous crimes, and enormous sins, as tempting of God, who when the first Messengers came from _Balak_ unto him, was positively commanded not to go with them, and yet as though God would change his mind entertained them again, whereby Gods anger was kindled against him. And though he was drawn _to love the wages of unrighteousness_, and so was rebuked by the dumb Ass, and though _he taught Balak to lay a stumbling-block before the children of Israel_, and therefore had that judgment to be slain among the Midianites: Yet none of these do conclude at all, that therefore he used Diabolical Divinations, or had not what he declared from Divine Revelation, no more than the flying of _Jonah_ to _Tarshish_, when he was commanded to go to preach against _Nineveh_, or his repining at Gods mercy shewed to that great City, manifested him to be a lying Prophet, or to use devilish Divination. Neither the Prophets being seduced, _that cried against the altar at Bethel_, before _Jeroboam_, by the old Prophet, _and his being slain in the way by a lion, & his carkase left there_, did at all argue that his Prophecie was false, or that he had not his message from God, but they only shew, that even those that have been truly inspired by God and been truly taught by him, have notwithstanding often disobeyed him, and have had therefore fearful temporal judgments faln upon them, and yet no argument that they used unlawful Divinations.

From hence also the Witchmongers use to urge a frivolous and groundless argument which is this; that the Angel did speak in _Balaams_ Ass, and therefore the Devil may speak in a Dog, or a Cat to a Witch, but this is confuted by these reasons.

[Sidenote: _Reas. 1._]

1. What the Angel did there was by command and commission from God, but we never read, nor can it be proved that the Devil is sent upon such idle, and ordinary errands, to work a miracle, to speak in a Dog, or a Cat, to a Witch; for God doth not work wonders for any such wicked and abominable ends. And if he be not sent of God, he cannot of himself perform any such matter, who could not enter into the Swine, without Christs leave and order; but is kept in chains of everlasting darkness, from whence he is not loosed, but when God sends him as an instrument to accomplish his will, which is always for good and just ends, and not for such execrable and wicked purposes.

[Sidenote: Numb. 22. 26, 27.]

[Sidenote: Verse 28.]

2. They take up a false supposition, for the Angel was not in the Ass either essentially, or effectively, for at the very instant that the Ass spoke, _the Angel was standing in a narrow place, where was no way to turn either to the right hand or to the left_, and then _seeing the Angel of the Lord she fell down under Balaam, and spoke_, and the Angel could not both stand in the narrow way and likewise be in the Ass, in the same moment of time, except we should grant that absurdity that a creature may be in two distinct places at one and the self same time, which was never yet allowed to any created being. But they openly belie, and falsifie the words of the Text, for it doth not say that the Angel spoke in the Ass, but that the Lord, (the word is _Jehovah_) opened the mouth of the Ass. So that (we suppose) here is enough demonstrated that from none of the places of Scriptures hitherto enumerated, any colourable grounds can be drawn to uphold those particulars that we have laboured to confute, and therefore we shall pass to another Chapter.

CHAP. VIII.

_Of the Woman of_ Endor _that pretended to raise up_ Samuel, _and of some other places in the Scriptures, not handled yet, and of some other objections_.