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Continued from Page , 447.


it to pass, that he who reigned in his The Sixth Septinary.

age, to be thrown down from his feai: so great is the power of the guardian or tutelar angels of the kingdoms of

the world. AS our study of Magic proceedeth in order from general rules premised,

APHOR. xxxi. let us now come to a particular explication thereof. Spirits either are di. CALL the Prince of the Kingdom, vine ministers of the word, and of the and lay a command upon him, and church, and the members thereof; or al command what thou wilt, and it fall so they are servient to the creatures in be done, if that prince be not again corporeal things, partly for the salva- abfolved from his obedience by a suction of the soul and body, and partlyceeding magician. Therefore the for its destruction. And there is no- kingdom of Naples may be again resthing done, whether good or evil, tored to the Italians, if any magician without a certain and determinate or- should call him who instituted this order and government. He that seek- der, and compel him to recal his deed; eth after a good end, let him follow it; he may be compelled also to reitore the and he that desireth an evil end, pur- secret poivers taken from the treasury sueth that also, and that earneitly, of magic; à book, a gem, a magical from divine punishment, and turneth horn, which being had, may away from the divine will. There- easily, if he will, make himself the fore let every one compare his ends monarch of the wor!d. But Judæus with the word of God, and as a touch. chused rather to live among Gods unstone that will judge between good til the judginent, before the transitory and evil; and let him propose unto good of this world; and his heart is himself what is to be avoided, and so blind that he understandeth nothing what is to be sought after; and that of the God of heaven and earth, or which he constituteth and determi- thinketh more, but enjoyeth the deneth unto himself, let hiin follow dili. lights of things immortal, to his own gently, not procrastinating or delaying, cternal deftruction. And he may be until he attain to his appointed bound. easier called up, than the angel of Plo..

tinus in the Temple of Ilis. APHOR, XXX.

A FHOR. XXXII. They who defire riches, glory of this world, magistracy, honcurs, dignities, IN like manner also, the Romans tyrannies, and that magically) if they were taught by the Sibyl's books; endeavour diligently after them, they and by that means made themselves Thall obtain them, every one according the lords of the world, as histories to his deftiny, industry, and magical witness. But the lords of the prince sciences, as the history of Melding of a kingdom do beltow the lesser witnefleth, and the magicians thereof magiftracies. He therefore that de. who ordained that none of the Italian foreth to have a leffer office or dignity, nation should for ever ol gain the rule let him magically call a noble of the QI kingdom of Naples; and hrobehs prince and his desires shall be fulfilled.


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pointed end : so that for example sake,

they who perform cures with the most But he who coveteth contempti. simple herbs and roots, do cure mott ble dignities, as riches alone, let him happily of all. And in this manner, call the Prince of Riches, or one of in conitellations, words, and characters, his lords, and he shall obtain his de. stones, and such like, do lie hid the fire in that kind, whereby he would greatest influences, or virtues indeed, grow rich either in earthly goods, or which are instead of a miracle. merchandize, or with the gifts of So also are words, which being pro. princes, or by the ftudy of inetals, nounced, do forthwith cause creatures, or chymistry: as he produceth any both visible and invisible, to yield obcprecedent of growing rich by these dience, as well creatures of this our means, he shallobtain his desire therein. world, as of the watery, airy, subter

rannean, and olympic, fuper-celestial, APHOR. XXXIV.

and infernal, and also the divine.

Therefore fimplicity is chiefly to All manner of evocation is of the be studied, and the knowledge of such fame kind and form, and this way was simples is to be fought for from God; familiar of old time to the Sibyls, and otherwise by no other means or expe. chief priefts. This in our time, rience they can be found out. through ignorance and impiety, is totally lost; and that which remaineth, is depraved with infinite lies and fu. perstitions.

And let all lots have their place de.

cently; order, reason, and means, are APHOR. XXXV.

the three things which do easily render

all learning, as well of the visible as The human understanding is the in ible creatures. only effecter of all wonderful works,

This is the course of order that some so that it

may be joined to any fpirit ; creatures are creatures of the light; and being joined, the produceth what others of darkness: these are subje&t to the will. Therefore we are carefully vanity, because they run headlong in. to proceed in magic, left that Syrens, to darkness, and enthral themselves and other monsters deccive us, which in eternal punishments for their rebel. likewile do defire the society of the lion. Their kingdom is partly very human soul. Let the magician care beautiful in transitory and corruptible fully hide himself always under the things on the one part, because it can. wings of the Moit High, left he of. not consist without some virtue and fer himself to be devoured of the roar- great gifts of God; and partly moft ing lion; for they who desire earthly filthy and horrid to be {poken of, be. things, very hardly escape the snares cause it aboundeth with all wicked of the devil.

ness and fin, idolatry, contempt of God, blasphemies against the true Gud and his works, worshipping of devils,

disobedience towards magistrates, sedi. The Sixth Septinary.

'tions, homicides, robberies, tyranny,

adulteries, wicked lufts, rapes, thefts, APHOR. XXXVI.

lies, perjuries, pride, and a covetous

desire of rale; in this mixture confift. Care is to be taken, that experi. eth the kingdom of darkness: but the ments be not mixed with experiments ; creatures of the light are filled with - but that every one be only simple and eternal truth, and with the grace of feveral. For God and nature have or God, and are lords of the whole world, stained all things to a certain and ap- and do reign over the lords of dari


The Power of the Devil.

475 ness, as the members of Christ. Be. God, are done with the princes of tween these and the other, there is a spirits, that his defires may be fulfil. continual war, until God shall put an led; such is the work of the Mercu. end to their ítrife by the last judg- riallists. ment,

The fourth divifion is, that some

. exercise their magic with the gooit an. APHOR. XXXVIII.

gels instead of God, as it were defcen.

ded down from the most high God: THEREFORE magic is twofold in such was the magic of Baalim. its first division; the one is of God, Another magic is, that which exer. which he beiloweth on the creatures ciseth their actions with the chief of of light; the other also is of God, the evil spirits; such were they who but it is the gift which he giveth unto wrought by the minor Gods of the the creatures of darkness: and this is heathens. also twofold: the one is to a good end,

The fifth divifion is, that some do as when the Princes of darkness are act with spirits openly, and face to compelled to do good unto the crea. face; which is given to few: others tures, God enforcing them; the other do work by dreams and other figns. is for an evil end, when God permit- which the ancients took from their aureth such to punish evil perfons, that guries and facrifices. magically they are deceived tó der The fixth division is, that some work truction; or, also, he commandeth by immortal creatures, others by mor. such to be cast out into destruction. tal creatures, as nymphs, satyrs, and

The second division of magic is, such like inhabitants of other elements, that it bringeth to pass fomne works pigmies, &c. with visible instruments, through visi

The seventh division is, that the ble things; and it effecteth other spirits do serve some of their own ac. works with invisible instruments, by cord, without art; others they will invisible things; and it afteth other scarce attend being called by art. things as well with mixed means, as Among these species of magic, that is instruments and effects.

the most excellent of all which depends The third division is, there are some upon God alone. The second, them things which are brought to pafs by whom the spirits do serve faithfully invocation of God alone : this is part.. of their own accord. The third is, ly prophetical, and philosophical; and that which is the property of christians, partly, as it were, theophrastical. which dependeth on the power of Chrift

Other things there are, which by which he hath in heaven and earth. reason of the ignorance of the true

To be continued.

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Trannated from the Latin of Becker, a famous Dutch Physician.

PLUTARCH left in writing, Symfon. Pliny in his Natural History,lib.vii. por. lib. v. c.7, how those understood cap. 1, agrees perfectly with Plutarch: Philosophy who have no faith in won. who says that many things are judg. derful things. Therefore it is proper ed impoflible, until they are done: lo to treat of this subject according to rea. likewise many things that have been done



Thoughts on the Existence of the Devil.

of old, because we have not seen them, bodies, because they jedge it incongru. nor are able to comprehend them, by ous to the principles of reasor. reason we judge them to be things But we fhall reply to these in a short which cannot be done, which certainly manrer : two or three witnefies have, is great folly. The most wise and pru- by the consent of all nations, been dent of men have justly reprehended all deemed sufficient to confirm the truth those who have denied histories, and of any fact : we cannot suspect why things, which they call facts, because these things seem to be denied, which they have been unable to understand by the account of many authors, has by what means they have been effected. been believed by all nations, by divines Philosophers perceiving this error, have as well as philolophers ;, and the mott instituted this most useful canon. prudent physicians have wonderfully

From the ignorance of the mode that agreed ; it is strengthened by the testi. consequence is unavailable, to the deny- mony of the facred book, and finally ing the exiftence of the thing, it is by the edićts and judgments of many scarce possible to say how often not magiitrates, and the confefion of the only philosophers, but even physicians guilty. Certainly in things of fact, we have departed from this rule, who must endeavour for good authority, ought, according to order, to prefer ex. which nevertheless is to be altogether perience and observations to reason, and rejected in other things, which we ob. afterwards search out the reasons of the tain by reason and understanding. cffects: they very often walk in the con. For if at any time the history of facts trary way, and before they have exa- js Irengthened and confirmed by great. mined any thing, fly to the understand. er authority than those which teach ing and reason for satisfaction. But the the various effects of the devil in natu. reason of man is not capable of detecting ral bodies, and of man, I juftly remain and finding out the causes of many ipi- doubtful. Notwithstanding í eileem ritual and natural effects, and it is rare it worthy of labour fairly to weigh all that judgment is drawn from the true, those reasonings, which fome have genuine, and fundamental principles of brought to confirm all other things: things; from thence arises realon for the Care muit be taken that we do not most part, fallacious and uncertain. give too much or too little to the devil

, Wherefore it is more adviseable, first to being iind fal of those things which consider the veracity of the history, are not wisely noted by Plutarch in when it creats of effects, than by an his Life of Camillus, p. 132. It is unseasonable anticipation and preposte dangerous to be too credulous or too rous reasoning, to enquire into the diffident on account of human infirmie mode of the existence of things. We ty, which hath no hounds, and is free have therefore observed from the neg- quently out of order ; sometimes it is lect of the above rule, a great variety of carried into superstition, and sometimes disagreeing opinions to have arisen, into a neglect and contempt of divine especially when the power of evil 1pic things. Fear, indeed, if it is not too rits is treated of, insomuch that there


is beit; wherefore a philosopher are some who have attributed too much is to examine how far the devil prevails to the devil, and the enchantments of or does not prevail, and whether or not witches, even in those things, which he can perform it at every time, and in flow merely from necessary and physi- all manner of subjects. We havę ’ncal causes: but there are others, on ihe dertaken, at present, this arduous and other hand, who will yield nothing to heavy labour, before any other pre-co: the power of the devil, nay, altoge:her cupation or detriment of any one ; nos deny his operations and impresions on do we judge this treatise foreign to our



Power of tbe Devil over human Bolies, purpose: for whatever difference there from his power: it does not seem conis bei veen a spirit and a body, and gruous to deny power to the devil, by whai fort of bodies can or cannot suf. how much more the nature of spirits is fer fram ípirits, in our opinion cannot more sublime than that of other creabe pfizively determined by any' one, tures. Lastly, we say he exercises his although a physic an, or philosopher. power on mankind; chiefly his energy But God, who is the fountain and au is wonderful on that part of the soul thor of all light, the destroyer of the called phantasy, or imagination, as works of the devil, and' of darkne's, I well as on bodies; but we frankly conhope for the glory of his name, and the fess that he is circumscribed by divine good of our neighbour, will lead us in- power within certain limits. to all truth.

Nevertheless, we will weigh, first of

all, the reasons of those who allow, but сHAP. ..

do not deny, that such a spirit as the

devil exilts, although they deny his Before we come to discuss this power over natural bodies. We collect subject more frictly, we will enquire from philosophers and divines, chiefly whether an evil spirit can act on bodies. those who profess the Cartesian philoOrderànd reaton require first of allthat sophy, favourers of the following we detine something of the name and na- opinion, viz. Balth. Beckerus, Doctor ture of the devil The devil is, by uni- of Divinity, and a preacher at Amherverial consent of all divines, as weil as dam, who, in a work which he entitles physical and medical men, a molt hurt. the World Bewitched, haih revived aful, finitė, and created fpirit; endowed fresh all the dormant disputes of the with a certain degree of power over crea- learned, concerning the operations of tures, chiefly man We call him aspirit, spirits, with that confidence that he because by his nature and effence he is re- hath taken away all power, no less moved from extension, and the repletion from the devil than from enchanters, of a certaifı circumscribed space, void of of hurting men, and throwing thein impenetrability and divisibility, and into long and dangerous diseases; we finally endowed with knowledge, un- will ftrially consider the foundation on deritanding, and will Moreover, he is which this dangerous opinion is up created, becaufe he oweth his existence held. Cartesius himielf gave occasion and dependance, that is his origin, to this error, when he declared, that to the supreme and infinite Spirit; we God himself was the immediate and likewise call hin finite and limited, fole cause of motion in the meeting of not only on account of his essence, but bodies. From which pernicious opia his operations; for he himself and all nion, as is usual, a wonderful fecundity. his power is subject to the omnipotent, of errors sprang' up, a new crror is infinite, and uncreated Spirit. Besides hatched, viz. that demons can act no. we call him most hurtful, as he is im- thing in bodies; for they conceive a mensely separated from blessed minds: body to be as matter, merely pallive fo depraved is his will, that he is car- and void

of all action, that is extended ried into evil by wilful impetuolity; and divisible ; therefore that it may and continually opposes himself no less be capable of action, it is neceffary to God than men. From whence it that some active principle be added to may be collected, that an evil spirit is inspire it with force, vigour, and life. prone to all malice, fraud, hatred, and Moreover, thcy think this principle is perdition; on the other hand, the nt material, (lince all extention is purest of love and benignity is the pro- only palive) nor finiie, when it could perty of good spirits.' But we allow not perform motion in this fo vati a power to the devil, for there is no universe, and so replete with bouics: created thing but may be in danger from hence nothing remains, but that


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