ing extinguisht they could come in and possess them, and inable them to Prophesy. And that the Imps of Witches do sometimes enter their own Bodies as well as theirs to whom they send them, is plain in the story of the Witches of Warbois. It is also the opinion of Trismegist, that these Spirits get into the Veins and Arteries both of men and beasts.
Wherefore concerning the Dreams and Visions of this holy man that so freely imparted himself to Bodinus, it may be conceived reasonable that the good Genius insinuated himself into his very Body, as well as the bad into the bodies of the wicked; and that residing in his Brain and figuring of it, by thinking of this or that Object, as we our selves figure it when we think, the external Senses being laid asleep, those figurations would easily be represented to the Common sense; and that Memory recovering them when he awaked, they could not but seem to him as other Dreams did, saving that they were better, they ever signifying something of importance unto him.
But those Raptures of Devotion by day might be by the Spirit's kindling a purer kinde of Love-flame in his Heart, as well as by fortifying and raising his Imagination, And how far a man shall be carried beyond himself by this redoubled Soul in him, none, I think, can well conceive, unless they had the experience of it.
6. And if this be their manner of communion, it may well be enquired into, in the sixth place, Whether all men be capable of consociation with these good Genii. Cardan somewhere intimates that their approaches are deprehensible by certain sweet smells they cast. From whence it may seem not improbable, that those Bodies that smell sweet themselves, where the Minde does not stink with Pride and Hypocrisie, have some natural advantage for the gaining their society. But if there be any peculiar complexion or natural condition required, it will prove less hopeful for every one to obtain their acquaintance. Yet Regeneration come to its due pitch, though it cannot be without much pain and anguish, may well rectifie all uncleanness of nature, so that no singularly-good and sincere man can reasonably despair of their familiarity. For he that is so highly in favour with the Prince, it is no wonder he is taken notice of by his Courtiers.
7. But the last and most considerable question is, Whether it be lawful to pray to God for such a good Genius or Angel. For the Example in the foregoing Story seems a sufficient warrant. But I conceive Faith and Desire ought to be full-sail to make such Voiages prosperous, and our end and purpose pure and sincere. But if Pride, Conceitedness,or Affectation of some peculiar privilege above other Mortals, spur a man up to so bold an Enterprise, his Devotions will no more move either God or the good Genii, then the whining voice of a Counterfeit will stir the affection of the discreetly Charitable. Nay, this high Presumption may invite some real Fiends to put a worse jest upon him then was put upon that tattered Rogue Guzman by those Mock-Spirits, for his so impudently pretending Kindred, and so boldly intruding himself into the knowledge and acquaintance of the Gentry and Nobility of Genoa.
