The Candle of life.6. Such wonderful effects have natural things being fitted unto their Hours and Constellations, as also when they are used to prove such effects as the nature of the things doth produce of it self, though in a weaker degree. To raise Tempests Magicians burn the Liver of a Camælion on the house top. To cause strange sights they hang the Gall of a Ox over their Beds; to bring Apparitions and Spirits, they make a strange fume of a Mans Gall, and the Eyes of a black Cat; Which, Agrippa saith, he hath often made experience of. There is also a strange Magical Candle described amongst Chymical Authors, which being lighted, foretells the death of the party to whom it belongs. The manner thereof is thus; They take a good quantity of the venal blood luke-warm as it came out of the vein, which being Chymically prepared with Spirit of Wine and other Ingredients, is at last made up into a Candle, which being once kindled, never goes out till the death of the party whose blood it is composed of; for when he is sick, or in danger, it burns dim and troubled; and when he is dead, it is quite extinguished; of which Composition a Learned man hath wrote an intire Tractate, De Biolychnio, or, The Lamp of Life.
That Characters are compacts.7. But to proceed to the nature of Characters, Sigils, and other Ceremonies, we find that not only such as pretend to command over all sorts of Spirits; but also they that do make Compacts, and have sold themselves unto him, do make use of such; which instance is sufficient to prove what a wise man hath asserted, that although Evil Spirits have so blinded Mens Eyes, as to make them believe they are defended by such Ceremonies, and that these Characters are as Munitions against the Devils malignancy; Yet these very Characters, Sigils, Lamins, &c., are Compacts themselves, which the Devils did at first cunningly disguise with strange Repetitions in uncouth Language.
8. So that we have grounds to believe, that none is able absolutely without Compact to call up any Spirit. But that whosoever hath pretended to be famous in/70. the Art of Magick or Conjuration, hath (to himself unknown) compacted with and worshipped the Devil, under strange Repetitions and mystical Characters, which to him seemed to have effects quite contrary to what they really had.
The force of Words and Characters.9. Neither is this to be admired, that without the Knowledge or Consent of the Magician, a Contract is made with Evil Spirits; when we consider the magical strength of Words and Characters, which of themselves can cure Diseases, pull down, infect, save, destroy, charm and inchant without the Parties assistance, either in knowledge of the Cause, or in belief of the Consequence or Effect.
The vanity of Conjuration.10. But on the contrary, I could instance a multitude of Examples of such as have spent much time in Conjurations to no purpose, still attempting by Exorcisms and Defensive Prayers to conjure a Spirit, or cause Personal Appearances, with severe Imprecations and powerful Charges, and yet notwithstanding have never attain’d their purpose, nor at any time heard, or seen any Beeing, which may be called Spectre, or Apparition.
By Similitude.11. Which is nothing wonderful, if we minde the sympathy of things in Nature, how each desires its like, and hunteth after it as the Loadstone draws Iron; the male coveteth the female; the evil after the evil, and the good after the good; which is seen in wicked Men and their Association, in Birds and Beasts of prey; while on the contrary, the Lamb delights not in the Lyon, nor the Sheep in the society of the Wolf; neither doth the nature which is totally depraved and estranged from God, care to be forced or drawn compulsively by another contrary nature, viz. innocent, just, and harmless.
Exorcising, or casting out. 12. Neither doth it consist with natural reason, That Evil Spirits should affect the society of those that are their Enemies, who make use of the dreadful and holy Names of God in Conjurations to call them up; whereas they are rather antidotes against Apparations,*[* sic] as may be seen in various Examples of holy Men, who by Prayers and Exorcisms have banished Evil Spirits in all Ages, which is also further evident, in that the very form of Dispossessing and Exorcising is made up of divers Prayers and Defensive Blessings against the obnoxious influences of Infernal Spirits.
Like desires its like.13. Therefore though I would be far from describing an undenyable course of Conjuring Spirits, or of causing Apparitions: Yet this I must assert conclusively from what is before alledged, That if any thing would be called or wrought upon, it must be with something which is of its own nature, as a bait to catch or tempt it; for in catching Birds, Beasts, or Fishes, such esculents as are properly for these Animals, are made use of to allure them, neither can mankinde command them by any threats to come into his custody.
Nothing is compelled by contraries.14. How much less is mankind able to compel the Infernal Spirits, the very least of which Kingdom, is able, if let loose, to exterminate a thousand lives, and utterly over-turn poor mortals and their doings, as various by-past accidents can evince: But whosoever hath compacted with them for body, soul, and works, such they are at unity with, and unto such they appear for the advancement of their Kingdom in the destruction of others; for they are grafted into them and incorporated into their very heart and soul, which unavoidably becomes their wages when the body falls away.
15. Yet many wayes there be by Images, Telesms, and Amulets, which have little or no dependance upon Conjuration, or the strength thereof, being rather effectual from sympathetical Causes, as many natural conclusions prove. And Paracelsus speaks of a way by the Image of any Bird or Beast to destroy that Animal, though at a distance; so by hair, fat, blood, excrements, excrescences, &c. of any Animal or Vegetable, the ruin or cure of that thing may be effected.