Pus-mantia the mag-astro-mancer, or, The magicall-astrologicall-diviner posed, and puzzled by John Gaule ...

CHAP. I.

1. From the Spirit of the Scriptures.

SECT. I.

1. Whether those places of Scripture, which the Astrologers pretend to make for them; make not (according to the mind of the Holy Ghost) altogether against them? As

Gen. 1. 14, 15.

And God sayd, Let there be Lights in the firmament of the heaven, to divide the day from the night, and let them be for signes, and for seasons, and for dayes, and years.

And let them be for lights in the firmament of the heaven, to give light upon the earth.

WHat Signes? Prodigious, and ominous signes? How can that be believed? seeing (now in the Creation) it was not the terrour and astonishment; but the perfection, integrity, beauty, and felicity of the pure and spotlesse Universe, which God intended. What signes? Artificiall, and fantasticall signes? Shall wee dare to obtrude mens chimericall fancies, upon Gods incomprehensible Idaea? Were his thoughts now like to our thoughts; that the starres must be purposely set up for signes, and Significators, of whatsoever prophane men (in a vain art) should after∣wards imagin? Doubtless, it was not mans imaginary art, which he now intended: but his own reall artifice for Natures wholsome and harmless

use. What Signes? Magisteriall, fatall, necessitating Signes? Ah! then wete they not signes only, but Causes. And yet not sole causes, because ne∣cessited to necessitate. Indeed we read of their rule or dominion, (vers. 16. Psal. 136. 8, 9. Jer. 31. 35.) if we may call it theirs, because they were made for it, and it given to them, and that by a superior Ordinance. And there∣fore all their prefecture and power but derivative, subordinate, ministeriall. And not only derived, but limited and determined expresly to be of, by, and over Time, and the distinctions, and vicissitude of time: but not there∣fore over every thing, and act in time, with their distinctions and vicissi∣tudes. What Signes? Indefinite, indeterminate signes? That is, because signes of some things; therefore signes of every thing? Because signes of some things naturall, as in Physick, Navigation, Husbandry: therefore signes of all things rationall, arbitrary, morall, politicall, and religious? Is it not sufficiently here expressed to what ends and uses they are said to be Signes? To divide between the day, and between the night (That by such a signall distinction men might discern what part or division of time is fittest for labour, and what for rest.) And to be for Seasons (The signall opportu∣nitie is to actions Naturall, Morall, Politicall or Religious.) And for dayes and years (Times shorter or longer, as may be fittest for the account and order in the aforesaid actions.) To rule the day, and the night (There's their proper use designed by, or over time, and the vicissitudes thereof.) To be Lights set in the firmament of the heaven (There's their end, as respecting the perfection and beauty of the Universe.) And to give light upon the earth; (There's their main end and use in respect of all inferiours.)

But may we not couch and expound them thus? For signes, and for seasons, and for dayes and years, that is, For signes of seasons, of dayes, and of years. Is it not to be noted in the Text, that the commanding or effe∣ctive word speaks first of the Creation of the Starres of Planets; and after that of their operation, or use for which they were created? When it speaks of their Creation, it speaks singularly; to note, they were all of them (for nature and substance) out of one being. But when it speaks of their Use, it speaks plurally, to note their sundry uses: yet, as it speaks plurally, it speaks conjunctively; to note, that if Signes be abstracted from Seasons, and dayes, and years, then are they either no Signes at all, or else no such signes as are here intended and defined. Again, the commanding, and instituting word, sets forth their perpetuall Law of their ministeriall service to the whole Universe; and how can this agree with their particular and tempo∣rary aspects, together with their magisteriall domineering?

May we not well understand Seasons, not only for appointed and stated; but for solemn and sacred times: as also dayes, and years, for ordinary com∣mon times more or lesse? Certainly, God ordained them for dividing and

distinguishing signes even of his time as well as ours. So then, they serve to be signes for observation of sacred and religious times; and likewise of na∣turall and civill times; but as touching the observation of superstitious and genethliacall times, where's the least word for that in the Text? Why doth the Holy Ghost here omit to express hours and moneths? Is it not be∣cause he would not give the least occasion to Planetary horoscopists, and monethly Prognosticators? Doubtless, though he implies them here within his own distinction, yet he would not have them involved in their calcu∣lation.

How are their imagined influences of the Stars, and their signall Prog∣nostications of them, grounded upon this place? When as themselves say (from their Rabbines, in that profound cabalisticall parable of Malcuth cut off from the Ilon, &c.) that from the Sin and fall of Adam▪ these in∣fluentiall Channels were broken, and their water-course was no more; The divine Light retreated, and the descents were restrained, &c. Did God indeed curse the heavens for mans sake, as well as the earth? How were they created and instituted for signes and for seasons, and for dayes, and years? Seeing they were but created on the fourth day; and all (by their account) was undone on the Sixt day. To whom were they for Signes for a day or two? To Man? He was not yet created. And so soon as he was created (say we) he fell; and so soon as he fell (say they) these Signes failed. What use then, or observation of them could there be to him? Well since they will have these to be the Signes before the curse, we are sure theirs are not only the signs after the curse, but cursed signs; and there∣fore (by their own argument) can have no placing here.

Nay, and moreover, what say the presaging Astrologers to their ma∣gicall Rabbines, who thus translate the place? Let them be, not for Signes; but for Letters. Letters to be read, not Signs to be ghessed at. If there may be such a spelling of their letters, what need or use of their other spelling Signs?

But what should hinder us (who are orthodox) not to rest our selves satisfied with these moderate and safer explications? Signs of division, of distinction; Signs of the seasons of the year; Signs of the seasons of the weather; Naturall Signs, although not artificiall; indefinite Signs, because not precisely of particulars; and yet not so indefinite, as if signs in generall of all things whatsoever. Signs of the alteration and alternation of times and weathers: but not of the mutation and termination of humane Societie and destiny. Signes of signification, and for direction in some ordinary acti∣ons, but not of Prognostication, for prediction of contingent events. In a word, such Signes as God hath here established, but not such as he hath there frustrated. Isa. 44. 25.

Gen. 30. 11.

And Leah said, A troop cometh: and she called his name Gad.

Who but gadding Astrologers, that follow a troop of magicall Rab∣bines could here (by their kind of peepings) spy out a child born under a Constellation? Nay and more, could pretend the same to be taught by the Husband before hand, and here now gloried in by the wife? Alas poor Mother that bare the child! how chance she also is not taught (for some joy in her travell) to rejoyce in such a judiciary constellation? Nay, how chance no such starre is observed at the nativity of the rest of the twelve Patriarks, they (many of them) being not only so obscure, but more no∣ble, and designed by God to more eminent offices, and greater actions a∣mong Gods people? What ill luck was it, that there was not a staire then invented by the name of his next uterine brother (verse 13.) since the signification of the name had been much more suitable to the Starres benig∣nitie? Why doe not Jacob (Gen. 49. 19.) and Moses (Deut. 33. 20, 21.) in their propheticall benedictions, intimate any thing of this New Star? Since the Prophecy is of a troop of Sons, who would not looke for a troop of Stars to attend the rest of the Sons as well as this? but (in saying sooth or sooth-saying) will they have Gad to be the Planet Jupiter, and he (because Lord of the ascendant, and great dominator) turning God-father, and gi∣ving the name of Gad to the babe new born under him? And if it be he, and he so wholly benign, and fortunate (as they would make him) wherefore then is the prediction of any kind of malignity, or adversity? For so Jacob expounds it in his prediction; A troop shall overcome him. Are not they good Hebricians, who say thus upon the place? Ubi Kamets propter ath∣nach, & legendum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tales voces quindecim sunt, quae scribuntur ut una, ac leguuntur ut duae, teste Masora magna; Not only (as themselves translate it) written imperfectly, and yet to be read as perfect, but written as one word, and to be read as two: and therefore drawn out at length, or into two words still in the margin. But again, is Gad Jupiter? And is the Pla∣net Jupiter a troop of Starres himself? Doe not their own divining Rab∣bines refer it likewise to Mars, to the conjunction of the Planets, to the 12. Signes of the Zodiaek, to the whole host of heaven, and so to the troop of Starres?

And what of that place? Isa. 64. 11. Let it (according the Septuagint, the Chaldee Paraphrase, the Fathers, and others) be interpreted of Idolls, or of Devils; of Fortune, or of Fate; or of their Epicurizing, or their sacrificing to the Sarres, in an auspication of the years fertility: Is it not now most fitly applied for the confirmation of a Patriarks constellated nativitie? If after ages (more corrupt and idolatrous) might invent an Idoll, or a Daemon, or a Paganish Planet of that name: must it therefore be

known to, and approved by the Fathers in the Primitive times of their pu∣rer simplicity?

Judg 5 20.

They fought from heaven, the Stars in their courses fought against Sisera.

How the Stars are said to fight for, or against? Why may not the Stars here be metaphorically understood, for Angels? Howbeit, who can deny, but their fighting was metaphoricall? For, how fought they? by a naturall influx? and not rather by a supernaturall direction? By their common po∣sition; and not indeed by their speciall imposition? Ordinarily? nay, but extraordinarily. Formally? nay but rather effectively. Even so far forth as it pleased the Lord of Hosts to use them as his instruments, for the pro∣digious producing of thunder, lightning, wind, hayl, rain, storm, or tempest, &c. So then, the Stars fought externally, by their own proper weapons, in generating and producing of disturbing and distracting meteors: not by their influences, working internally upon the minds, wils, consciences, counsels, and courages of men. In this generall muster, or great conjun∣ction, which of them was the leader in chief, or predominant Lord? All those that perished in this slaughter, did the Stars agree to design that in their births; which they now executed at their deaths? This fighting of theirs (such as it was) who foresaw it? who foretold it? was not the Pro∣phetess her self ignorant of it, save only after the event? And when she understood the manner of it, was she instructed by an arted speculation, or by a divine revelation only? Deborah is now ascribing the victory to the Lord of Hosts (for his praise and worship) and not unto the Stars. For it is a Canticle, and not an incantation. So much is to be collected from them, which way soever we point her words. They fought from heaven, so. The whole Trinity, as efficients; or the holy Angels, as instruments. Take the clause so distinct, and then it is easy to observe, that there were others above them, who fought first; and not the Stars but secondarily at their command. Their Commanders went before in the front: and these (the common Souldiers of Gods Hoste) follow after in the rear. And if we read thus, the Stars from heaven fought: That ntoes not only their place where it is; but their power whence it is. And then those following words, they fought in their courses, or in their orders, paths, degrees, elevations, exaltations, mounts, banks, &c. Doe note both their limitation, and di∣rection in their place, and power. Yet not that power from their natu∣rall place or position; but from a divine disposition, and imposition at that present: In short, was not this case singular and extraordinary betwixt the Isralites, and the Cananites? wherefore then should it be drawn to any common and ordinary (much less vain) observation?

Job. 38. 31, 32, 33.

Canst thou bind the sweet influences of Pleiades? or loose the bands of Orion?

Canst thou bring forth Mazzaroth in his season? or canst thou guide Ar∣cturus with his sons?

Knowest thou the Ordinances of heaven? canst thou set the dominion thereof in the earth?

Whether this portion of Scripture be a proof of the Stars potency; and not rather of the Star-gazers impotency? Is the naming of them a sufficient proof, and approofe of their power and dominion, on the one part: and not rather the comparing of them, or objecting of them, the only scope and argument, to prove the ignorance and inability on the other part? who is it that speaks here? and to whom speaks he? Is it not God to Job? the Holy Spirit to a just man; advising and convincing him of his ignorance and imbecillity, not only as touching celestiall, but also terrestriall mat∣ters. If it had been a Daemon, to a Magician, or a Familiar, to a Sooth-sayer: would he not have soothed him up in a flattering conceit of his art, skill, sufficiency, vertue and power in these things? But the Good Spirit (free from the others fallacie, and ambiguity) expostulates plainly, Canst thou bind the sweet influences of Pleiades? That is, canst thou make the seaven Stars to appear so in a knot together, as if they were all bound in one band? Or, are they beholden to thee for that sweet, delightfull, har∣monious concord, or collection? Or, canst thou bind, restrain, or forbid their sweet influences, their delights, and pleasant vertues of flowers, and fruits, in Gardens and Fields, from the opening of the Spring, all Summer long? Or, canst thou so conjoyn them (or observe any such conjunction in them) as to cause, or discern them to be nearer to one another, at one time, than they are at anorher? On the contrary, canst thou loose the bonds of Or••on? that is, cause, or discern them to be further off one another, at one time, than they are at another? Or canst thou dissipate the contract••ons of those Stars, either by transposing their orders, or inlarging their border: or else dissolve the contractions of the Winter Stars; and so make the earth to o∣pen her self in a flourishing way, when she is now as it were bound up? Canst thou bring forth Mazzaroth in his season? Or make the twelve signs of the Zodiack each one of them to appear in his appointed time? Or the remote Stars to shine at noon day? Or Lucifer sometimes to preceed the Sun-rising; and again to follow the Sun-setting? Or canst thou guide Arcturus with his sons? s••. Instruct or direct the whole generation or congregation of the Northern Stars? Or canst thou lead the great Bear, with all his Whelps, to make them devour, as thou prognosticatest? Or lead him over his sons, the sons of God, yea or the common sons of men, to devast according to the praedictions of vain humane art? Knowest thou

the ordinances of heaven? (thou, by thy naturall reason, as they by their arted skill) either according to what Laws and Statutes they are governed by God, or govern the world? Canst thou set the dominion thereof in the earth? That is, determine what power and vertue those Superiors have over these Inferiors in generall: much less terminate it to particulars? Now let the greatest Proselytes of the East consider well these words spo∣ken to a great son of the East, (which although they were directed to his person, yet they concern those of his kind, I mean our orientall Artists) and tell us, what they can here directly observe in proof of the Stars influen∣ces upon souls, wils, actions and fortunes, and all such singular events as are contingent to humane state, and affairs. Are not the whole words a plain reproof of all such arrogance; and a proof, not so much of the Stars, as of Gods own incomparable and incomprehensible power and provi∣dence; as also of mans wretched ignorance, and ignorant wretchedness, while (in this, and divers other following Chapters) he teaches Job to con∣sider; and that not only as touching the heavens; but the earth, the Sea, and all that in them is.

Psal. 8. 3.

When I consider the heavens, the work of thy fingers; the Moon, and the Stars which thou hast created.

What difference betwixt a divine contemplation, and a Diviners spe∣culation of the Heavens? Are not these the main differences, and most of them to be here observed? 1. One reads them with the pure glass of Gods word? the other by his own false and fallacious perspicils. And must not he be blear eyed and weak sighted that undertakes to read the Heavens, and Heavenly bodyes, not with the eyes of his soul, nor yet with his eyes in his head, but with his eyes in or through a case? 2. One beholds them as Gods Heavens: the other as dame Natures Heavens. 3. One sees, and con∣siders: the other neither sees, nor considers; but gazes only, and so conje∣ctures. 4. One looks upon them as a work, an ordinary work: the other pores upon them as working, and extraordinarily working. 5. One con∣templates them devoutly, and constantly; at any time, or all times, when∣soever: the other speculates them superstitiously, at stated planetary hours, and moments. 6. One considers them, as the work of Gods fingers: the other conceives them as working by his own figures. 7. One doth it, to meditate within himself: the other doth it to presage and predict upon others. 8. One regards them, as Gods ordinance: the other respects them, as giving laws, and ordinances to men. 9. One takes occasion hereby to meditate both of mans frailty and his dignity; as in some respects inferior; yet in some respect superior to the heavenly bodyes: the other feigns, and muses upon the Stars superiority, and domination; and mans inferiority,

and subjection altogether. 10. One admires the mercy of God, in exalting man above the Stars: the other (at most) but vaunts of his judgements, in de∣pressing him under them. 11. One hereupon argues mans state to be little lower than that of Angels: the other hereupon would make mans condition to be far worse than that of beasts. 12. One so directs his meditation, as that it is not without an expresse invocation of the Lord: the other so directs his speculation, as that (very often) it is not without some implicite invocation of the Devill. 13. One magnifies God for so visiting man in mercy as to crown him with the glory, and honour, of a reasonable, and a graci∣ous soul: the other dishonours him even in the visitations of his judgments; in that he would rob man of this his crown, and set it upon the Stars head: making them to be rationall creatures, nay and little less than God; and man to be awed wholly under their irrationall and fatall necessity. 14 One nevertheless concludes that God hath so made man, as to have the dominion over the works of his hands: the other concludes, that the work of his fingers have nevertheless the inevitable and ineluctable domi∣nion over him.

But it would not be unmentioned, why no mention is here made of the Sun, as is of the Moon, and of the Stars? was it because David com∣posed this Psalme in the night time; and is he therefore silent of it, be∣cause it was now set? Surely, spirituall meditations require not the presence or appearance of sensible objects. If he did compose it in the night season, yet undoubtedly it was done in his Chamber, and not on the top of a Tower. This nightly meditation was clean another thing to their nightly speculation. He could, as they cannot, perfect his consideration, without any relation of, or to the Sun. Or therefore speaks he not of the Sun, but of the Moon, and the Stars only because these shine together? Well then, it is evident that he lookt not at such Aspects and Conjunctions, as are fain to refer all chiefly to the Sun. Or calls he the Sun his Heavens inclusively? Why that (in a peculiar manner) is no more his creature, than are all the other obscurer and inferior Stars; they are all but the same work of his fingers. But if he speak of the Sun thus involvedly, it is not to countenance their involutions, but reprove their involved praedictions: who study to be ambiguons, because they prognosticate from such things they plainly perceive not. Or speaks he not of the Sun? Because he speaks of seeing; and thats a thing cannot suffer it self to be over broadly gazed on. Goe to; if it doe indeed dazle the sensible eyes, for whose naturall use it was in∣tended: how then will it dazle those curious eyes, that are prying and searching into it, not only for the supernaturall, but preternaturall abuse of it and of all under it? But (to let pass these levities of conjecture, save only that they have their weight against their lighter conjectures) doth not the

Psalmist in very deed therefore here passes over the Sun in silence? be∣cause he is not now prognosticating, but prophesying of the Sun of righteousness, to whose brightness and glory, the Sun in the firmament is but obscure darkness; prophesying of his Birth, and Death, for which the Prince of the Planets hand no motion, and hath therefore here no men∣tion. What sorcerous prophaness, and wizzardly blasphemy then is that, for Star-gazers to conclude our Saviour Christs Nativity, Passion, Re∣surrection, and consequently the whole mysterie and work of our Redemp∣tion, within the revolutions, positions, conjunctions, aspects, calculations, configurations, and prognostications of the Stars?

Psal. 19. 1.

The heavens declare the glory of God, and the firmament sheweth his handy-work.

How doe the heavens declare the glory of God? Shall we believe the Rabbines, or any magicall Reciter? that the heavens declare the glory of God, not as other inanimate creatures doe; but that they doe it as things that have souls, and prognosticating souls too. Since they have no reason for their assertion but this; because (say they) the word which here signifies to declare, is never attributed (in all the Scripture) to things inanimate. Say it were not so elsewhere; is it not enough that it is so here? Must we for the more common usage of the phrase, change the proper nature of the thing? In Job 12: 7, 8. that very word with others as rationall, is attributed to the irrationall creatures: shall we therefore say they are rationall creatures, and so make a metamorphosis for a metaphors sake? But wee believe the heavens do so declare the glory of God, as the firmament sheweth his handy-work, viz. after their own kind and way, and not after ours. In the sim∣plicity of their nature, not in the curiositie of an Art. In their naturall end and use, not in their preternaturall abuse. In their works, as obedient creatures, not by their words, as if they were intelligent creatures. By clear and dilucide manifestations, not by obscure and aequivocall predictions. By Miracles and prodigies from the wise and powerfull God, not by Oracles and prestigiousnesse, from blind, vain, and prodigious men. By the ministry of Divines, Prophets and Apostles; not by the magistry of Diviners, Spe∣culators, Circulators, Prognosticators, Calculators, &c. By their proper natures, numbers, qualities, quantities, efficacies: not by their Planetarian and genethliacall numbrings, figurings, erectings, themes, schemes, tables and fables, &c. By admonishing the hearts and consciences, not by enfor∣cing the wills and reasons of men. By orderly producing their effects from naturall causes, not by confusedly ominating of future contingencies from arbitrary actions. In a word, all creatures in heaven and earth, are declarations of Gods glory in themselves; yet are they not so to us, but as we are enlightened and sanctified, so to apprehend and use them.

Isa. 34. 4.

The heavens shall be rolled together as a scroul.

What kind of scroul or book are the heavens said to be? Are they a very book because of the comparison? why then are they not also as really a Curtain; Psal. 144. 2. Isa. 40. 22. a Garment; Psal. 101. 26. and Smoak; Isa. 51. 6. And why more really a book, than a leaf. a fig, or a tree: Since all are used here in a joynt comparison? And what kind of book will they have them to be? A book wherein are written all the contingent events that have been, are, or shall be in the world; From the beginning to the end of it? And so written in letters, and legible characters, that a man may fore-spell, and fore-read them, and all mens fates and fortunes in them? Now, in what kind of character or language is all this to be read? In Hebrew, Chaldee, Arabick, Syriack, Aegyptian, Greek or Latin? &c. And how are these coelestial or sydereal letters to be read? backward or for∣ward? from the right hand, or the left? from the East, West, North, or South? If all this Magic-astrologicall reading, be no more (as it appears by the character) but drawing a line or a circle, or a square, or a triangle, from one Star to another: what hindereth, but that the characters of any lan∣guage may be imagined or fancied to any purpose, as they please? Nay, is it not as easie and arbitrary to imagine letters among the starres; as for chil∣dren and fools, to fancie faces, and figures in the clouds?

But (to bring this their arrogated Text a little neerer to their refuta∣tion) Doe we not well and aptly translate it a Scroul? In as much as the antient books were like to extended skinnes or Parchments. And then, may not the comparison well be (from the matter, not from the form) of their shrivelling like a skin or parchment before the fire? How ever, is not this Scroul, or Book here said to be complicated, or rolled up, or together? Whats here then for the magicall or astrologicall Lecturer, to peep, or pore upon, whereby to spell, or spie mens fates, or fortunes? Moreover, are not the heavens here compar'd, or described as passive, and not as active? And what Magician will account of them so, in his way of lection? or Astrolo∣ger, in his way of configuration? Furthermore, if they will adde to this, that place (Revel. 6. 14.) then let them see and say; whether that be to be un∣derstood of the materiall, or of the mysticall starrs and heavens? Lastly, is not the Prophecy here a judgement? Now, though we may grant their judicious vaticinations to be grounded upon such a thing: yet one would think they should not seek to ground them upon such a place.

Gen. 44. 5.

Wot ye not, that such a man as I, can certainly divine?

Whether Joseph was such a Diviner as he seemed? Nay, the second que∣stion is, whether he seemed to be such? If he now pretended to augurising, divination, or soothsaying, for the dissembling or concealing of himself from his Brethren; this was not to be approved in him; Much less can it

countenance the pretenders hereunto, who would dissemble with all the world, so long as they can possibly conceal their jugling and prestigious un∣postures. Yet he sayes not, I can divine: but such a man as I, he can di∣vine. Wherein he discovers the pravity, not of his person, but of those in place. It being (great like) with the Egyptians, as with the Persians; the greater men, the greater Magicians; the greater Personages, the greater Pla∣netarians. And why should he say, Wott ye not; if this very thing were not too notorious? who can imagine that Joseph Would vainly boast himself in such a superstitious faculty: that had so modestly denied himself in a true divine gift? Chap. 4. vers. 16. And therefore, why may wee not accept the word in a good sense; not for a superstitious and sorcerous, but for a prudent and politick conjectation? It is so taken, Chap. 30. vers. 27. and 1 King. 20. 33. and why not so here, rather than there? Admit the same word (from his own mouth) be taken in an ill sense, vers. 5. yet is there not a difference betwixt the persons spoken of; an heathenish Prince, and an holy Patriark? Likewise in the act, and usage of Divination, and an allegation? As also in the thing it self, and the manner of it; a superstitious and sorcerous divining in or by a Cup: and a prudent policy, in making tri∣all, or sifting and searching to find out a Cup lost, or missing? Men of conscience, taking Josephs practice and example here at the best, think it not ordinarily imitable, what conscience then are those men of that would make it worse than it was, and yet make it imitable too?

Dan. 4. 9.

O Belteshazzar! Master of the Magicians, &c.

Whether Daniel was a master in Magick and Astrologie? Is a Name, or appellation heathenishly and superstitiously imposed, any argument of a thing? The King here calls Daniel Belteshazzar, after the name of his God (vers. 8.) was he therefore a God? So the King here calls him a Ma∣gician; was he therefore so? But does he call him simply a Magician? nay, but the Master of the Magicians. Because he had committed to him a ci∣vill power over them (as chap. 2. 48. and 5. 11.) how does that prove, that he was one of the same religious profession? Doe not the King and the Queen (chap. 15. 11, 12.) proclame him to be of a more excellent spirit, than all the other Magicians, Astrologers, Chaldeans, and Sooth-sayers? And (Chap. 1. 17.) was not that the speciall gift of God? And such a gift, as he himself distinguishes, and opposes to all the skill and power of Wise-men, Magicians, Astrologers, and Sooth-sayers whatsoever? Chap. 2. 27, 28. Nay, and the King himself so experiencing, and accounting of it? chap. 1. 20. After all this preferring and distinguishing: who can now be so sensless, as to compare, and conjoyn them? Say that he understood their way; but who can say that he did either own or practise it? Oh! but he pleaded for them, chap. 2. 24. what, did that argue any complyance with them? Seeing

it was but to save their lives, not to excuse their art. And was there not good reason for it? First the Decree was rash, vers. 15. Next unreasonable; menacing an extreme penalty, upon an obligation to an unpossibility. vers. 10, 11, 27. And lastly, it was unjust, involving the innocent and unconcer∣ned. For the slaughter of Daniel and his fellows, together with the rest, was not only intended, but pursued, verse 13, 1••.

Act. 7. 22.

And Moses was learned in all the wisedome of the E∣gyptians, &c.

Whether Moses was an Artist in Magicall and Astrologicall learning? Must the Holy Ghost needs be understood to mean (by the wisedome of the Egyptians) their Magick and Astrologie; which (in truth) was their most superstitious folly? Ought we not rather to interpret it of their politick prudence? in that it followes thereupon, Hee was mighty in words and in deeds; that is, eminent both for counsell and action. And if his words and deeds, be understood his lawes and miracles; and their wisdome their magicall Astrologie; would the Holy Ghost have connexed these inconsi∣stencies in one commendation? Would God have spoken to Moses, as a man speaketh unto his friend (Exod. 33. 11.) if he had been one that had spoken with the Devill, as with his familiar? Does not the Lord distin∣guish, and prefer him, to other kinds of his own Prorophets? Numb. 12. 6, 7. How then presume we to compare, and conjoyn him, to such kind of Prognosticators, and Presagers?

He was learned, or educated & brought up from a child. His Tutors (while he was brought up in Pharaohs Court) might indeed be such: but does it ne∣cessarily follow, that he himself was so? Suppose (as some doe) that hee might be partly tainted with it while a youth, and under their institution: but when he came to be a man, did he make it his profession? Hee that when he was come to years, refused to be called the son of Pharaohs daugh∣ter, (Hebr. 11. 24) would he indure to be called a Son of Art, an Astro∣loger, a Magician? Say rather, that he was instituted in the Theory of it: is it evill to know evill? Might not his understanding be somewhat infor∣med, without the depravation of his will and affections? He might know it, to detect it, to reprove it, to inhibit it: but did he teach, approve, or pra∣ctise it? When, or where made he use of any such kind of Science, in any kind of enterprise or attempt? Nay, did not Moses oppose himself to Pharaohs Magicians? and did not Jannes and Jambres resist Moses? Were they now of one society? Nay, why did they not now upbraid it to him, if ever it had been so? In brief, who would once imagine him to be one of them, whom God himself had selected as his Minister, to promulge his •…•…gainst them; and every kind, and act, and use of them? Levit. 19. 〈…〉〈…〉 and 20. 6. Deut. 3. 1, 2, 3, 5. and 18. 10, 11, 14.

Mat. 2. 1, 2.

Behold, there came Wisemen from the East to Jerusa∣lem,

Saying, Where is he, that is born King of the Jews? for we have seen his Star in the East, &c.

1. Whether the Magi, that came to Christ, were so called in the good or in the bad, or else in a middle sense? Because in this place (and in this place alone) the name of a Magician, hath (with many) the favourable translation, and interpretation, to be accepted as a middle word (and a middle word, not in relation to their common and pro∣fane art but in consideration of their speciall and extraordinary vo∣cation and office) shall therefore the profession and practice of Ma∣gick, be held a thing indifferent? Yea, will they therefore boast it to be not ungratefull, or not distastfull to the Gospell it self? Is it not so to it, when it speaks of Simon Magus, and of Elymas the Sorcerer, or Magician? Doth not the holy Scripture often make mention of the Devill, and Sin? and are these therefore to be collected as not ungratefull to it? And what if a word be not ungratefull, or distaste∣full to it (because therein is properly no turpitude; and because it serves but to discern and discover the evill, and so is not evill) is the same therefore to be concluded as concerning the thing signified? should it once be so much as imagined (by understanding and consciencious men) that the Holy Ghost (having so often reproved and abhomina∣ted the thing) should here approve of it; yea or of the name, with re∣ference to it? Although (among profane Authors) the name of a Ma∣gician was taken sometimes in the good part, and sometimes in the bad; as the art, or practice was presumed to be of things lawfull, or unlaw∣full: yet why should such a thing be admitted in sacred Scripture, where it is wholy condemned? If we look unto the origination of the word, (which is various, and in various languages) we find it commonly no∣ted with an ill notation of the name. But leaving the originall and signification of the word for obscure and uncertain (as the greatest Cri∣ticks are fain to doe) let them (who have a mind to commend this word unto us) shew us what good they can observe in the use and practice of it, or of those that have been named by it. And after they have done all, what can they doe, but beg a fair interpretation by way of some equivalence or resemblance? to conceive that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Persians, was as ••he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Greeks, and the Sa∣pientes among the Latines, Or that the Magi among the Persians, were like to the Chaldeans among the Babylonians, the Hierophants among the Egyptians, the Scribes among the Hebrews, the Gymnoso∣phists and Brachmans among the Indians, the Philosophers among

the Grecians, the Helvonians among the Romans, the Druids among the French, the Bards among the Brittains, &c. Alas (say they were so) yet what have they gained by all this? But if they let goe the name, and will sit down with the definitions or descriptions of Magicians (done by Rabbins, Greeks, Latines, Philosophers, Poets, Historians,) (but I may say nothing of Divines, and Christians) will they not find themselves at a further loss? But (to look again upon the Text) grant they are here called not Magicians barely but Magicians of the East. (though the construction will not well bear it for from the East, has reference to their profection, not their profession) what of all that? were the Magi the honester for comming from that coast or place? And if they were so there, does not that cast a brand upon Magicians in all others coasts and places.? And what though they were still cal∣led the Magi after their comming to Christ, or conversion? was not Saul called Saul after his conversion? and Matthew called the Pub∣lican, and Simon called Zelotes, after their vocation? Is it necessary that all mens names should be changed upon their conversion? or those that were, were they changed because they were of ill signification, or import? or was the name of Magi not so, because not then changed? And what though Simon Magus, and Elymas have some Paraphra∣ses added to the name of Magician (as it is said of the one, that he bewitched the people, Acts 8. 9, and of the other, that he was a false Prophet, Acts 13. 6.) Does that argue that the Holy Ghost approves of the name, without those Paraphrases? Nay, doe not those Para∣phrases or Synonyma's further clear what the Holy Ghost intended by that name? For how did Simon Magus bewitch the people, but by his Magick, or Sorceries? Acts 8. 11. Oh! but Magus is the interpretation of Elymas, Acts 13. 8. And Elymas sounds well both according to the Hebrew, and Arabick derivation. It may sound and signifie well, or ill; as the derivator pleases to fancy, or labours to allude. But is the good or bad signification of a name, sufficient to make the thing signified either good or bad? His name was Barjeu or Bar Jesas; and did that approve him for the Son of God, or of Je∣sus? Magicians were wont to arrogate and usurp unto themselves good names or titles, thereby to colour their wicked mysteries and practices. Simon Magus gave out that himself was some great one 〈◊〉〈◊〉 and thereupon came to be accounted the great power of God, Acts 8. 9. 10. Doe the Scriptures use to interpret an obscure thing, by an obscurer? And therefore why may we not interpret the interpreting, to be no other, but his own arrogating, or others accounting? But (to be brief) may we not rest satisfied with these interpretations of

all his names at once? A false Propphet, ther's the name of his pro∣fession; a Jew, ther's the name of his nation; Barjesus, ther's the name from his Parents; Elymas, ther's the name of his education (for might he not be brought up, and instructed in Elymais, a City in the Country of Persia, where the Magicians were educated?) and Magus, ther's the name of his practice. And thus the knotty interpretation is easily disolved, interpreting Elymas Magus, for an Elymaticall Ma∣gician.

2. Whether the Magi were the first attendants our Saviour met withall in this world? What say they (besides the Angells) to Ma∣ry and Joseph, and the sheapherds of the same Country? Certainly, if they came not (as some think) till about twelve dayes after the Na∣tivity; or (as others) not till about two years after (which they col∣lect from verse 16.) then met Christ with many attendants, ere they came. But what if they had been the first attendants, was it their art Magicall that did dispose, or invite them thereunto? Or did they (as they were Philosophers) acknowledge him in the flesh before that he himself discovered it? Without all doubt, had not he himself first dis∣covered it to them by his Spirit; not only all their art, but even the Star it self had been insignificant, and altogether insufficient to such a purpose. Grant they had been the first Converts, and Confessors; yet was it not in all their Magick, or Philosophie, to praeoccupate his own revelation, nor his promises to his Church, nor yet so much as the sense and experiment of his comming in the flesh; already known and ac∣knowledged by Saints of other natures, much better than themselves. Why may we not take Magi here, not for an artificiall, or a profes∣sionall; but for a nationall and a gentilitiall name, or appellation? There are expresse promises for the calling of the Gentiles; but not of the Magicians. There the Evangelist proposes it as a thing stupendi∣ous; Behold, there came Wisemen from the East to Jerusalem? making as it were a wonder (considering their art) for to see Magicians to come unto Christ. Wherefore we conclude, that nothing (from their call, or conversion) was now praefigured in respect to their professions, but to the Nations; They being thus the first fruits of the Gentiles, not of the Magicians. Having relation to the promised calling, not as Magi not as Wisemen, Isa. 33. 18. 1 Cor. 1. 20. 26. but as from the East, Isa. 41. 2. and 43. 5. Mat. 8. 1.

3. Why God would call the Magi, or Magicians to Christ? Not because they were Wisemen, or men well morrallized; nor because they were Priests, and Prophets, and Theologues and Divines, teaching and serving God aright in their way of Religion; nor because they

were Kings and Princes, and Magistrates, and Lawgivers, and Coun∣sellours, &c. Nor that any their good use of naturall gifts, and stu∣dies, did any whit dispose them to supernaturall grace, and dutie; nor that they were the apter to heavenly contemplation, for their Stars speculation; nor that divining predictors had any affinity with Divine Prophets, nor yet that all such as are worse Magicians than they were, should thereupon presume to come to Christ, as they did: But because God would thus magnifie his good will; and Christ his free grace; and the Holy Ghost his blessed power, to Sinners of all nations, professions, conditions: that as none ought to presume; so none might despair.

4. Wherefore would he call them by a Star? Not that the cele∣stiall creatures set forth God, and Christ, otherwise than as the ter∣restriall doe. For it is spoken of one, as well as another, the invisible things of him, from the creation of the world, are cleerly seen, being un∣derstood by the things that are made, even his eternall power and God∣head. Rom. 1. 2. Not that the mysteries of Grace are more to be read in the book of the Heavens, (but a book of nature, as well as the earth) although (as it were) of a whiter paper, or a fairer character. Not that the heavenly bodies are Gods Image, as some of the earthly are: neither yet bear it before them, as they doe. Not because the Stars have any peculiar attractive vertue in them, to draw men to Christ, or Christian profession. For why then have the greatest A∣strologers been (living, and dying) the arrantest Jews, and greatest Pagans? Much less to commend to them their Star▪ gazing art, or to indulge them in the superstitious errors, or countenance the prestigious practices of it. No; but to captivate them in their own wisedome; and to condescend to their own capacities, and to instruct them (the va∣nity of them being laid aside) from their own studies, and exercises. Namely, that the creatures (celestiall, or terrestriall) may become (in their kind) our tutors to God-ward; if they be rightly used, and not superstitiously or profanely abused. That the Stars are not the Gover∣nours of the world: but only serving as a guide to him, that governs both them, and the world. That they are more than their naturall and common motions, that bend to this end, or can guide in this way. That this new Representative was but the shadow to him, who was the true bright Star, (Num. 24. 17. Revel. 22. 16.) to whom all the rest they found in the Heavens, were not so much: and (as for those they feigned in their schems and tables) nothing at all; nay worse than no∣thing.

5. From what region of the East came these Magi? Because the

originall word is plurall, some thereupon observe severall parts or divi∣sions of it; And are themselves divided in the determination, when they say (upon as good grounds one, as another) from Persia, from Chaldaea, from Arabia, from Aethiopia, from Aegypt, from Mesopotamia, &c. and one of them from one Country, and another from another. And in∣deed no man can certainly say, whether of one or other. This I urge, that since their Country is unknown; must it not be so for their condition? and so for their profession? their Magicall profession (I mean) for the manner of it? In as much as Magicians (of severall Countries were not all al••ke) in Philosophie, Morality, Politie, Religion, Superstition, Divination, Incantation, Prestigiou••ness, Imposture, Sorcery, &c. How then are these Magi to be discerned?

6. In, or at what time came these Magi to Christ? And at what time did this Star appear first unto them? Upon the first part of the question, opinions are not only various, but contrarious, viz. Upon the same day that Christ was born. Item, at the same time; and together with the Sheepheards. Item, not at the same time. Item, not till after the Purification. Item, about thirteen daies after the Nativity. Item, not till a year, or about two years after. Item, that they rode upon swift Dromedaries, and so come thither the sooner. Item, that they were miraculously provected; and as it were carried along in the ayr. Item, that they suffered many adventitiall and ordinary delayes in their jour∣ney. So upon the second, opinions are the like, viz. That the Star ap∣peared long before the day of the Nativity. Item, that it appeared just upon the very day. Item, that it appeared not till after the day. All which opinions, as they are all of them impossible to be reconci∣led: so the most of them are easie to be refuted. But this is the thing to be observed; If they came so soon; how farre distant was the East, from whence they came? If they came so late; how were they the first attendants? If the Starre appeared so long before the day of his Nativity; how was it the signe of him already born? If just upon the day; how could they come thither on that day so farre as from the East? If it appeared after his Nativity (as indeed it did, being the signe of one born already) what influence could it have upon the instant of his na∣tivity? and what could they (in all their art) collect to that purpose? and if they could not thus calculate, from His peculiar Star; what presumption then is it in them, who have attempted, and pretended to doe it, from the common starres, and their ordinary constellation at the instant of his Birth?

7. Whether this starre was one or many? Most certain it is (from each particular in the text) that it was but one single starre. We have

seen (all of us as one, and at once; not one of us one starre, and ano∣ther, another) a starre (singularly, not plurally starres) His starre (peculiarly, and none else but his) and the starre, or that his starre (and that alone, or none but that) in the East (in that coast only.) But who but Mathematicians gave occasion to this question? Did not Albumazar, in feigning Virgo the Sign in the Zodiack, to be com∣pacted of many starres, resembling a Virgin, carrying a Child in her arms, and it holding an eare of starres in its hand? And did not other Mathematicians, and Magicians fancie, or feign the like concerning the apparition of this starre in Bethlehem? And did not this give occasion to some kind of Christians, not onely to embrace this, but to devise other superstitious figments? of which I spare now to speak. Onely I cannot but note thus much to the purpose; that this starre being a starre by it self, did signifie by it self, and not in conjunction with any other starre whatsoever. What ground or colour then is here for con∣junctions, and their kind of significations?

8. Whether this was a new starre, and extraordinary; or one of the old and ordinary starres? Not an old starre, or one of them created from the first Creation. Because, it is called his starre: Now how prove they, that any starre (from the Creation) is affixed, or attributed to any individuall person or action? The Magi made it a marvell to have seen it, which they needed not to have done, had it been a com∣mon starre. It signed a thing past, not future; for it betokened one al∣ready born, and withall invited to come and worship him. It shone as well by day, as by night. It appeared and disappear'd anomalous to ordinary starres. It moved not circularly, but directly. It moved not only from East to West; but from North to South. Its motion was not perpetuall, but interrupted. It moved but slowly (according to the pace of the Magi) not in a rapide motion, as other starres. It was in a lower or inferiour situation, as a guiding minister; which other starres are unapt for, by reason of their elevation. It was as of a brighter qualitie: so of a lesser quantitie, than other Starres. After the end of its office and ministry, it vanished: whereas other have their constant office, and yet remain the same they were from the Crea∣tion. It had no naturall influence upon inferiour bodies. It appeared but to some certain persons; not to all, nor yet to many, within the same Horizon, or Hemisphere. It is thought to have been a starre, not so much in substance, as in similitude. Now being this was neither Pla∣net, fixed Star, nor Comet; but a new starre, extraordinary, singular, and accounted different from all other stars in nature, substance, quantity, quality, site, motion, duration, signification, and effects; Wherefore

then should such a singular apparition be drawn to a generall observa∣tion? as if it did approve such significations in other stars, which it self did not signifie? or countenance such collections in others, and by others: which the Wise-men themselves could in no wise collect from it? Nay, in as much as this Star which signified Christ new born, was new, singular, extraordinary, miraculous; is not this a strong argument against ordinary portents or significations, of ordinary stars, in ordinary births?

9. Whether the Magi were solely, and sufficiently instructed by this starre, concerning the birth of Christ? Some have thought that they took notice of the Star for a long time before; and yet they undertook not their journey, till they were immediatly stirred up by the motion of Gods Spirit, and that all we Christians doe easily believe. Were they brought then, or invited hereunto by their speculation or by reve∣lation? by their art, or by their faith? They confesse they had seen his Starre; and yet neverthelesse they are enquiring, VVhere is he that is born King of the Jewes? Why could they not collect from the Starre one circumstance, as well as another? the place of his birth, as well as the time? especially seeing the place was the chief circumstance that the Starre was intended to portend, vers. 9. But does not this imply, that their art or speculation was not sufficient to inform them: and therefore they are referred to inquire of the Law and Prophets, for their certain, and precise instruction? Doe the Stars use to tell what the state, and conditions of the person newly born already is: and not rather (as they pretend) foretell what it shall be afterwards? yet here they speak of one that is born King of the Jewes. And had they learnt this from the Star only, or their art; had that been a sufficient warrant for them to come and worship him? It must needs be Idolatry, Superstition, and not divine worship, that is taught, or induced to, by meer humane art or science. If they apprehended him a temporall King (as some have supposed, from their inquiring after him in a temporall Court) this was a defect of revelation▪ nay, was it not an error of their speculation? But whereas some speak of a diabolicall suggestion, because they were Magicians: howbeit it is not to be thought that the Devill can suggest any thing directly tending to Divine worship. For my part I charitably believe that Christ had revealed himself unto them, before they ever saw the Star; in as much as they were taught to call it his Star upon the first sight thereof. Yet that they learnt this from the Starre; or either this, or the Starre, from Seths Pillars, or Books; or from Balaams prophecies: the faith of those traditions I leave with the Authors. And proceed further to argue their insufficiency notwithstanding all these. If the Magi could certainly collect from this Star, the time of Christs

Nativity; Why then did they resolve Herod so uncertainly, both for time, place, and person? as appeareth vers. 7. and 16. For his ravening and raging so rudely, and wildly, was doubtless according to their in∣formation upon his inquiry. If you say, they understood all precisely; only (knowing Herods intent to fo barbarous cruelty) they therefore gave him an evasive and delusory answer. And were they indeed thus advised of such his intent, whereof Joseph and Mary were yet ignorant. vers. 13. Nay? 'tis evident, they were unadvised, till they were warned of it in a Dream, vers. 12. And therefore (no doubt) had an intent to have returned, and informed him according to his inquiry, had they not been otherwise inhibited, vers. 12. Indeed it is said, Herod saw himself mocked of the VVise men, vers. 16. But that was not as touching their resolution, but their return. However, touching their latter, not their former resolution. But this is strange! and yet not so strange as true: Theres more certain prognostication from a Dream, than from a starre. For the starre informed them not so much as of the action: but a dream advises them of the very intention. It was his dream (divinely immitted) and not his Star (miraculously exhibited) which did instruct them concerning his so imminent, and extreme perill. What a dream then, and lesse than a dream, is that of the ordinary starres: to make them to presage acts, intents, events, (both arbitrary and contingent) from the first moment of a mans Birth; even to the last of his Death?

Mat. 16. 2, 3.

When it is evening, ye say, it will be fair weather; for the skie is red.

And in the morning, it will be foul weather to day: for the skie is red and louring. O ye Hypocrites! ye can discern the face of the skie; but can ye not discern the signes of the times?

Luk. 12. 54, 55, 56, 57.

When ye see a cloud rise out of the West, straightway ye say, there commeth a showre; and so it is.

And when ye see the South-wind blow, ye say, there will be heat, and it commeth to passe.

Ye Hypocrites, ye can discern the face of the skie, and of the earth: but how is it, that ye doe not discern this time?

Yea, and why even of your selves, judge ye not what is right?

Whether Christ (in these places) reproved all, or approved any kind of judiciall Astrologie? Undeniable it is, that Christs words are not only universally, but totally tending to reprove. As observe, I. The persons reproved (Pharisees, Sadduces, People) for Hypocrites. And why for Hypocrites? Is it not because Star-mongers, and weather-wizzards,

nature-tempters, and fortune spellers; if they pretend to Re∣ligion or Christianity, together with Magick and Astrology, are com∣monly as arrant hypocrites in the one, as impostors in the other pro∣fession. As pretending a search into natures secrets, so far forth as it may fet forth God, and lead unto him: yet so wandring in abstruse speculations, and useless vanities, as doe indeed blind with superstition, and so seduce the farther from him. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; even his eternall power and Godhead. By the things that are really made: not by the things that are fantastical∣ly imagined. And therefore their foolish heart being thus darkned, as to become so vain in their imaginations; professing themselves to be wise (before the men of the world) they are indeed become Fooles, in the account of God, and all good men. Or, does he not therefore call them Hypocrites; because professing themselves to be teachers of the Law, and expounders of the Prophets; they notwithstanding rather addicted themselves to vain observations, unnecessary studies, unpro∣fitable Prognostications? Oh! how hard a thing is it, for a Divine, to turn a Diviner, and not to turn Hypocrite (if not Atheist) withall? 2. The occasion reprooved; In that they came tempting him, and urging him to shew them a sign from Heaven. Tempting him. Who are greater tempters of God, than Magicians and Astrologians; to∣gether with all such as seek unto them, to be resolved by them? As either feigning the creatures, which are not: or applying the creatures that are, to those ends and uses, for which God never ordained them. A sign it is they would have. This fault in them is plainly and sharpe∣ly reprooved, Mat. 12. 39. 1 Cor. 1. 22. And is it not a fault reprove∣able in Christians, and professors of Religion, who ought to be led (both in matters politick, and ecclesiasticall) by ordinary rules, and certain promises: and not to look after extraordinary and uncertain signs and tokens. And it must be a sign from heaven too. Why? were not all Christs signs upon earth (his feeding the hungry healing the diseased raysing the dead) sufficient to convince them of his Messia∣ship? It is well worth the observing upon this occasion; that of all the signs and wonders which our Saviour wrought in, and among the inferior creatures, he not once (in all his life, and acts) medled to make any kind of portent in or among the superior creatures; the Stars, and Planets. And why so? but because he would not have Ma∣gicians and Astrologers to arrogate his Patronage, or obtrude his pat∣tern, Because providence is sufficient to rule and govern the world,

without Prognostication. Because the prophecies and promises are com∣pleat for the ordering and strengthning the Church without predi∣ctions and presages. Because he would teach men to keep themselves within the several spheres of their own serviceable activities: and not to be curious in inquiring, nor superstitious in depending upon such things as properly concern them not. 3. Their Art, or skill (in the generall) reprooved. O ye Hypocrites! ye can discern the face of the skie, and of the earth. O ye Hypocrites! (that are busily prying into the abstruse miracles of nature, and profanely neglect to take notice of the hidden and wonderfull things of God; That flatter and Sooth up others, to a doating presumption of those things, which yee your selves doubt of, and (among your selves) deride; That terrify others in a vain superstition of those things, which you your selves are stu∣pidly secure of) ye can discern (that is, not so much by the judgement of a certain knowledge: as by the opinion of an uncertain conjecture) And what can ye discern? but the Face (the apparition, the shadow) but the heart and body thereof ye cannot; sc. the substance, and truth. All is but the face of the skie; and theres all your Astrologicall: and the face of the earth; and ther's all your Magicall skill. 4. Their Art or profession reproved even in the less unlawfull particulars. When yee see a cloud, &c. the skie red, &c. ye say, it will be fair weather, it will be f••ul; there commeth a shower, it will be heat. We easily grant, it is not so much the occasionall observation of these things, that he re∣proves: as the superstitious, and addicted profession. For these things have their naturall and ordinary causes: and so may be moderatly observed to come to pass; or to have their common effects. But in the asserting, or pronouncing upon these things, he reprooves (and that justly) their arrogation of authority to themselves; ye say: their inde∣liberate rashness; streightway ye say▪ and their peremptory determinate∣nes; ye say, it will be to day. Now if he reproove this manner of Prog∣nosticating in things that have their naturall causes: how much more doth he so in things that have not? And how then shall our Prog∣nosticators goe unreprooved (by Christ and all good Christians) who presume to say (of themselves, unadvisedly and peremptorily) not only, it will be fair weather; it will be foul weather: but it shall be a fair child, it shall be a foul child; and that not only for the face and tem∣per of it; but for the fortune and manners? 5. Their defect of a bet∣ter skill (yea of the best science) is here reprooved. Can ye not discern the Signs of the times? how is it that ye discern not this time, viz. Of the Messiah, of Christ, of the Spirit, of the Gospell, of grace, of the

Church, of the Ordinances, and of the Christian Common-wealth? Away then with all superstitious hearkning to weather-wizzards, Pla∣net Prognosticators, and fortune spellers: for who so ignorant and al∣together unacquainted with the times of Christ, and of Christian pro∣fessions (whether it be for their flourishing, or their tryals) as indeed are they? 6. Their defect or neglect of conscientious judgments reprooved: Why, even of your selves, judge ye not what is right? Can ye judge of an externall event, which may peradventure be? and will ye not judge out of an internall principle, what ye ought necessarily to doe? the judg∣ment of nature, the judgment of Art, they are often in the wrong; it is the judgment of conscience only that is in the right; Why then should we believe, or assent unto the curious; where we find not the conscientious judgment? where is obliquity, but in the judicials of Astrologie? where is arctitude but in a conscience informed by Theo∣logie? Nay, may there not be so much rectitude even in an Astrolo∣gers conscience as to convince him (besides his personall, and morall) even of his artificiall obliquity? Nay and besides, may not a man judge of what is right, just, true, good, possible, probable, necessary, con∣venient (as touching nature, morality, pollicie, Religion) and that even of himself (by reason, prudence, conscience) without the Art, or the Artists, of Magick, or Astrologie?

SECT. II.

2. Whether Magicians and Astrologers (these places being taken from them, which they pretend to make for them) can evade or exempt themselves (their friends, and acts, and arts) from these following pla∣ces of Scripture; that make so expresly and directly against them?

Deut. 18. 10, 11, 12.

There shall not be sound among you any one that useth divination, or an observer of times, or an enchanter, or a witch.

Or a charmer, or a consulter with familiar spirits, or a wizzard, or a necromancer.

For all that doe these things, are an abhomination unto the Lord: and because of these abhominations, the Lord thy God doth drive them out from before thee.

WHether Magicians and Astrologers be to be tolerated among Gods people? I remember what I have elsewhere said upon this place in brief, concerning Witches. The question is, whether it be not

applicable to Magicians and Astrologers also? and if so; then their not being tolerated by God, and among Gods people, is out of questi∣on. 1. Therefore who is such an one, that useth divination? One that divineth divinations. Whose divinations are of his own divi∣ning, of his own head, of his own art. Whose divinations are nothing (nothing in nature, and truth) but as he himself divineth, or deviseth, pretending and presuming not only to foreknow all things knowable, or imaginable, or fecible, or probable; but to foretell any future contingent, arbitrary action secret and particular quality and con∣dition; and what shall happen to such a person or such a State. Now if both name, and thing be not proper to Magicall Astrologers; let them consult (besides their own consciences) the learned Hebricians, and their own R••bbins especially, in the confest use and application of the word. 2. Who is an observer of times? Not he that observeth times and seasons for long or short light or darke hot or cold, dry or wet: but he that observeth dayes, for white or black, fortunate or un∣fortunate, lucky or unlucky, good or bad: as to the enterprizing, or atchieving of naturall politicall and religious actions. And are not these the proper observations, and instructions both made, and taught by Astrologers? If (upon another ground) it be translated, an observer of the clouds: does not that come nearer to them, as touching the matter of their art? And if it be translated from that word, which fignifieth an eye: it yet again serves to note their superstitious specu∣lation, and praestigious inspection. But which of them soever be the aptest Etymologie, they cannot but apprehend themselves both meant, and mentioned; if they observe Authors and Translatours; ours, or yet their own. 3. Who is an Inchanter? A Sooth-singer, by canting numbers: or a Sooth-sayer, by calculating numbers. Or a conjectu∣ring, and experimenting Augur. And is not that such a Prognostica∣ting Sooth-sayer, or Sooth-saying Prognosticator; as doth it only from his own conjecture; and hath nothing to proove it, but meerly the experiment. 4. Who is a Witch? Not only he that acts by a diabo∣licall compact, and power: but he that acts praestigiously and delu∣sively upon any part of nature whatsoever. Such were the Magicians of Egypt, Exod 7. 11. And if they will rest with the Rabbinicall de∣scription of the word and the man that is meant by it; it signifies such an one as professeth the art of the Stars, to deduce a Genius down from heaven, and in••ice it by certain characters, and figures; fabrica∣ted at certain hours, and under certain courses of the Stars: and so u∣sing or imploying it to any mans commodity or discommodity, as he

listeth: yea and for the presagition and praediction, of things hidden, ab∣sent, and future. 5. Who is a Charmer? He that useth spels, figures, chara∣cters, ligatures, suspensions, conjurations, or (as the word it self speaketh) conjoyneth conjunctions. Now if you aske, what kind of conjunctions? I answer, besides that with the Devill (in a compacted confederacy) and that with those of their own society: why not those also among••t the Starrs and Planets? Seeing those also are conjunctions of mens own conjoyning: that is, made to conspire to those significations, and events, to which themselves were never yet agreed. 6. Who is a consulter with familiar spirits? What? he that hath consociation with a wret∣ched Imp? or confariation with a petty Maisterell? or that mutters and mumbles from a Spirit, in a bottle, in a bag, or in his own belly? or he that interrogates such a Familiar, either mediately by consulting, and assenting; or immediatly, by tempting and provoking? Yea, and he too, that can whisper, if not with the Spirits that rule in the ayr; yet with those spirits which (he sayes) not only move, but animate the celestiall bodyes. And then proclame you a pleasing presage; if you will but fill either his bottle, or his belly, or his bag. For, he tells you the Spirit will not speak to your advantage, if these be empty. 7. Who is a Wizzard? A cunning man, a wise-man, a Magician, an Artist, or (in truth) a Sciolist. That is, one whose idle speculation of vain cu∣riosities, makes him arrogantly to presume, or superstitiously to be pre∣sumed, to know, and foreknow that, which (in good earnest) he knows not; neither is well and throughly able to judge of it, after it is now not unknown to all. For (saving the sagac••ty of Satans suggestions) he knows as much by the understanding of a reasonable man, as he doth by the corner of a Chimera-beast. Ask the Rabbinicall Magici∣an, and he has so much understanding as to tell you what is meant by that. I count the Jewish wizzardly fable not here worth the relating; no though the wizzard himself be translated from it. 8. who is a Ne∣cromancer? He that takes upon him to Presage or Divine to the living from the dead, idest, Dead corps, dead sacrifices, dead idols, dead pi∣ctures, dead figures; yea, and dead or liveless Signes and Planets too The Holy Ghost uses other words, plain enough expressing both their votes and feats; or arts and acts. (Exod. 7. 11. Isay 47. 13. Ezek. 21. 21, 22. Hos. 4. 12. Dan. 5 11.) to let them understand, it is not in all their evasion, to escape his comprehension; yea, and that in some such words, as were otherwise of honest signification, and laudable use. To let them know again, that it is not the arrogation, or attribution of a good name, or tearm, that can make it a good art, or lawfull professi∣on.

And therefore they have small cause to glory in usurping to themselves such an appellation, as the Scripture sometimes retains in a middle acception. But have I not said enough, both to include them, according to the scope of the place: as also to exclude them, accor∣ding to the tenour of the case, I have here handled?

Isa. 41. 21, 22, 23, 24.

Produce your cause, saith the Lord, bring forth your strong reasons, saith the King of Jacob.

Let them bring them forth, and shew us what shall happen; Let them shew the former things, what they be; that we may consider them, and know the latter end of them; or declare us things for to come.

Shew the things that are to come hereafter, that we may know that ye are Gods: yea, doe good, or doe evill, that we may be dismayed, and be∣hold it together.

Behold, ye are of nothing, and you work of nought: an abominati∣on is he that chooseth you.

Whether the Devill, and his prognosticating Divines, be able to in∣dure the disquisition and examination of God, and of his divine Pro∣phets? Produce your cause; make manifest (if you can) your whole art, and profession. Wherefore doe ye adjure one another to Sorcerie in your half-hinted mysteries? are neither God, nor good men capable of them nor worthy to receive them? Come produce your causes; let us hear what naturall causes there can be for your so peremptory predictions, upon arbitrary notions and fortuitous events? Bring forth your strong men, your Artists: and your strong reasons, the true De∣monstrations of your Art. Let them, (the Idols, their Oracles, Augurs, and all the aruspicate Presagers) bring forth (into reall art, or effect) and shew us (by true propositions) what shall happen (by way of contingent, or meer accident.) Let them shew the former things, what they be: For if they be ignorant of things past heretofore, how can they be intelligent of things future, or that shall be hereafter? And if things past be not yet present to them: doubtless things to come are farre absent from them. But let them shew the former things, that we may consider them. How? recollect them, as if out of our mind and memory? Nay, that we may see whether their recollection of them be worth our consideration. Or set our heart upon them: to give credit, or assent unto them. And know the latter end of them. For if they can recall things from the first; they are the better able to inform us what shall become of them to the very last. And if things be present

to them from the beginning; we may the rather believe them, that things are not absent or hidden from them, as touching their latter end. Or declare us things for to come. If they be blind behind, so that they cannot look back; but have only their eyes in their foreheads, to see before them: then let them (even as concerning those things) make us to hear (sc. both infuse a faith, and bind a conscience, to believe them, as touching the futures which they take upon them to foretell.) What talk ye of some immediate and imminent probables (such as even sense may ghesse at; or present hopes, or fears, easily suggest?) Shew the things that are to come hereafter. Manifest your prescience of things a••ar off: as well as your present sense of things neer at hand. But alas! ye are not able certainly to foresee what may come to passe within an hour: how much lesse are ye able to foretell what shall come to passe after an age? Doe either this, or that infallibly; That we may know that yee are Gods. Not Devills, not Idols, not Diviners, not Sooth-sayers, not Prognosticators; N••y, not Angels, not Prophets, nor Apo∣stles; no, but very Gods. For to foreknow, and foretell things to come, this is the sole property of a true God, and of none else but one wor∣thy to be so known, confessed, honoured, and adored. Yea, doe good, or doe evill. Not Morally; for so, evill indeed ye may do, so farre as ye are permitted: yet good ye cannot doe, because not thereunto endowed. But Remuneratively; let your Starres and Planets not onely signe, but cause good fortune, or reward to good men: and bad fortune, or pu∣nishment to evill men. That we may be dismayed. This benignity, and severity of theirs would indeed strike us with some astonishment; either of terrours, or admiration. But tell's not of their indiscriminate and confused benefices, or malefices (to our vain hopes, or fears,) unless you can order them so, as that we may behold them together, sc. God, as well as man, to approve them: and we, as well as you, to prove and experiment them. Otherwise, why should wee believe you can foresee see such things, as none can see but your selves? But since you are not able to let us behold your Art together with you: this we can behold without you; and so can all that are wise, beside you, Behold ye are of nothing. Is not there the vanity of your persons? And your works of nought: is not there the invalidity of your Art? An abo∣mination is he that chooseth you. Is not there the guilt and plague of every proselyte and client of yours? And now, think not easily to evade; it is God that thus discepts with you, sayth the Lord. Yea, sayth the King of Jacob; It is God▪ that not only disputes against your cause, but pleads the cause of his Church against you.

Isa. 44. 25.

That frustrateth the tokens of the lyars, and maketh Diviners mad, that turneth wise men backward, and maketh their knowledge foolish.

How God dealeth not only with Astrologers, but with their Art? He frustrateth (depriving that of a due end, to which he never vouch∣safed a true cause,) the tokens (fancied and feigned signes, from calcula∣ted, and prognosticating Aspects, and Conjunctions) of the lyars; (commonly expounded of feigning and falsifying Astrologers, that Predict, and presage neither from the truth of nature, reason, nor saith.) And maketh Diviners mad; Mad, in giving them over to break their own brains about needless curiosities, and abstruse vanities. Mad, in a proud and insolent conceit, and boasting of their own art and learning; above all other mad in their phrenetick suggestions, sublime investigations, confused apprehensions, obscure expressions, ambiguous presagitions, superstitious Ceremonies, and prestigious practices. Mad, at the frustration of their own bold Predictions. Mad, at wise mens discovery of them; and consequently at the worlds derision and con∣tempt. Mad, with envy at the truth of God, Church and Ministry. And mad, in the horrour and distractions of their own hellish hearts and consciences. And turneth wise men backward; Such as account themselves the onely wisemen; and yet while they pretend to make progresse in knowledge and vertue, are themselves become retrograde, and turned backward into Idolatry, Superstition, Atheism, Propha∣nesse, Sorcery, &c. Turned backward; while they read the Stars now backward, now forward; now for a fortune, now for an infortune; now for this side, now for that. Turned backward; when they find re∣buke, and reprehension: where they lookt for praise and promotion And maketh their knowledge foolish; From their own conviction, confession, retractation; by the infallible judgement of Gods word and truth; in the clear discerning of all wise-hearted Christians, and to the palpable ex∣periment of all rationall men. What? not only the Artists fools, but the Art it self folly? Away then with that excuse, from the folly, errour, and ungroundedness of the Artsmen: since there is so little ground (be∣sides errour and folly) for the Art it self.

Isa. 57, 12, 13, 14.

Stand now with thine inchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayst prevail.

Thou art wearied in the multitude of thy counsells: Let now the

Astrologers, the Starre-gazers, the monethly Prognosticators stand up, and save thee from these things that shall come upon thee.

Behold, they shall be as stubble, the fire shall burn them; they shall not deliver themselves from the power of the flame; there shall not be a coal to warm at, nor fire to sit before.

What use, and end of Astrologers, in times of extreme and immi∣nent dangers? Can there be any help, or hope in that Art or power, which the Holy Ghost thus rebukingly derides? Stand now (he speaks to Babylon, the mother of Magick, Astrologie, and Witchcraft; and that in an admonition to all Nations:) Now, that divine vengeance, and common calamity is at hand. Now indeed is the usuall time for these Arts and Artists to be boldly and busily standing up, or starting out: but can they (upon such exigents.) stand up with Faith, and Fortitude, and Patience? Alas! the wretched Magicians were not able to stand before the plague of a boyle: how then can they stand up in a greater judgement? And if not stand up themselves, how should they now stand others in stead? why then should others stand with them? Oh! let all take heed how they stand with such (by crediting, confiding, countenancing, or conniving) lest God give them all over to fall to∣gether. What more dreadfull token of judgement inevitable, and ineluctable, than whan God desists from his gracious and serious dehor∣ting: and ironically invites to persist (one with another) in evill and unlawfull wayes? Stand now with thine inchantments, or conjunctions. Lo! there may be Inchantments in Conjunctions. And lo! malefi∣call and sorcerous sinnes are not only appopriated to the actors only: but to them also that consult, assent, credit, confide, countenance, con∣nive, excuse, justifie, or (in any way) stand with them. And with the multitude of thy sorceries. Lo again! how one kind of malefice in∣duces to another: and how they all agree to multiply, through counte∣nance or connivance. Wherein thou hast laboured from thy youth. O tedious labour! in an abstruse art. O vile labour! in a vitious art. O impious labour! in a prophane art. O fruitless labour! in an un∣profitable art. O horrid labour! in execrable immolation. O sordid labour! in loathsome inspection. O ridiculous labour! in vain observa∣tion. O servile labour! in superstitious attendance. O toylsome labour! in prestigious fabrefaction. O lost labour and time! to be instituted, and educated to such a practice or profession. O endless labour! to be∣gin it in youth, and not to desist from it in old age. But were all they of Babylon solely and wholly trained up to this sortilegious trade?

Great like not. What then would the Holy Ghost here teach us? but that the educationall, and professionall, are to be imputed, and accoun∣ted for Nationall sinnes. If so be, thou shalt be able to profit, if so bee thou mayst prevail; sc. profit thy self; or prevail against thine Adver∣saries. Oh wretched art! that can neither doe good, nor defend from evill. Would it not be folly, and madnesse then, to think that a Prog∣nostication, or Astrologicall Prediction, should any whit advantage or avail, either for the fortifying of our own, or the infringing of our ene∣mies power? But the repeated (if so be) is not to be neglected, for Per∣adventure intimates something of a supposition, but more of a dubita∣tion. And therefore though magicall practices and predictions may sometimes prevail, or (through Gods permission) be sometimes suffe∣ted to take effect; yet are they not to be trusted to; because the utmost of them is but in a peradventure. Thou art wearied in the multitude of thy counsells. What fruit? what issue? what end should there be of humane consultations; if they should be either regulated by or respe∣ctive to the consultations of the Starres and Planets? How would one counsell beget another? and how would they so weary out all at last? Let now the Astrologers (or inspectors of the heavens, that can only look and talk;) The Star-gazers (that pretend to pry into them, to spy out more than they portend;) The monethly Prognosticators (that under∣take to predict what shall befall every month, not only as touching the ordinary disposition of the weather; but the extraordinary inclination, yea, & necessitation of free actions & meer contingencies, or contingent emergencies in humane affairs.) Let them stand up, and save thee, from these things that shall come upon thee. When did God oppose, or menace, or challenge his own ordinances and means of ignorance, or impotence? Whose institution (I pray) must this art of theirs be then? O misera∣ble counsellers, and comforters! have ye an Art, and a light, to foresee and foretell? and have ye neither promise, nor office, to prepare or pre∣vent? How uncomfortably doe ye foreshew good, that know no means to procure it? How desperatly doe ye foretell evill, that have no power or vertue to prevent it? But how should they indeed save others, that cannot save themselves? Behold, they shall be as stubble; They, with their strawy science, and chaffie conscience; the fire (of indigna∣tion and wrath) shall burn them (them as well as the rest, nay and be∣fore them.) They shall not (by all their charming and enchanting) deliver themselves from the flame (of externall judgement, internall horrours, eternall confusion.) Their own Planets are all combust: yea, and peregrine too. For albeit they now fare well, and keep them∣selves

warm by their own fires (and mean-while study here to set others on fire) yet (an event which Gods Spirit prophesies, though their own stars and spirits presage it not unto them) the time is comming, when there shall not be a coal (of their own left unto them) to warm at, nor a fine (in their own houses) to sit before.

Jer. 10. 2.

Learn not the way of the Heathen, and be not dismayed at the Signs of Heaven; for the Heathens are dismayed at them.

Was Astrology then an art, or science? because he saith, Learn not. No; but it was a trade or way; and that was enough to teach it. And yet it was but an Heathenish way; and that was enough to in∣hibit it. And a way that wrought an Heathenish, faithless fear; and that was enough to deterre it. No such fear at the Signs of Heaven, but in learning of such a way. Therefore he saith, and be not dismayed at the Signs of Heaven. At what kind of signs? Those of the divine ordination? nay, but those of the Diviners machination. As is express to be observed; 1. From the Occasion, or Induction, Learn not the way of the Heathen. He saith not wayes (plurally) as if he spake now of all their abhominations in generall: but the way (singularly) to note, that he more specially now intended it of some certain particular. Say it was Idolatry; yet it was such, as precisely tended to divination, or divining Prognostication. And therefore he inhibits to learn such an Heathenish way as might induce to a superstitious construction, through their soothsaying interpretation of the celestiall prodigies. 2. From the nature and kind both of the Signs and Fear; And be not dismayed at the Signs of Heaven. Of the signs. What? the naturall and ordi∣nary signs? what terror and consternation can there be at such, as are intended for beauty, and comfort? when Signs are said to be of, in, or from Heaven; then are they to be understood not of the naturall: but if not of the mysterous, then altogether of the porteuntous, and prodi∣gious. And those not so prodigious in themselves; but made more o∣minous by mens superstitious observations and predictions: which he therefore elsewhere calls the Signs of the Lyars. As for the Fear, what other means he, but the superstitiously ominating? Would he animate, or hearten any, against a due reverence of his own Ordinances or judgements? what should Gods signs simply teach but Gods fear? and that he himself would never forbid. 3. From the Subject, or ex∣ample; For the Heathen are dismayed at them. And are heathenish passions and affections imitable to Gods chosen people? And what was it that made them so dismayed? but their corrupt natures, blind minds,

faithless hearts, guilty consciences, superstitious opinions, and inordi∣nate affections: and all these aggravated by their ominating prognosti∣cators. Now seeing such heathenish fears are forbidden, as concerning extraordinary and prodigious signes: what kind of Christians then are they; whom the ordinary signes put either into such fears, or hopes?

Act. 19. 19. 20.

Many also of them which used curious arts, brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.

So mightily grew the word of God, and prevailed.

Which is the right way presently to reform Magick and Astrology? Is it not according to this example, first to reform the Artists, and then the Art? Must not they be well beaten, and wounded, by the evill spi∣rits, of their own guilty consciences? Especially, for taking upon them, to call over (by adjuring, imprecating, and deprecating) them that had evill spirits (whether of obsession, temptation, superstition, curio∣sity) adding thereunto (in a presumption of more vertue and vigour to their charming, and inchanting) the name of the Lord Jesus. As if they thus indeavoured to reconcile Astrologie, and Theologie, Geo∣mancy, or Goetie and the Gospell, Divination and Divinity. Again, must they not flee out of their houses (their Zodiacall houses) and that naked, or quite stript of all their superstitious phantasies, and vain observations? And again, must they not fear, and believe, and confesse, and shew their deeds, and magnifie the name of the Lord Jesus? Fear, in a deep apprehension of Gods just displeasure; believe, through a lively faith in his gracious promises; confesse their sins in generall; shew their deeds, declare their magicall and sorcerous practises in speci∣all: and magnifie the name of the Lord Jesus; admire and adore the wisedome, power and goodness of God, in that excellent mysterie of mans redemption. Now the persons thus converted; whats to be done for the reformation of the Art, but after their example? Many of them which used curious arts, brought their books together, and burned them before all men. Many of them; for all the converts now, were not exorcists, or Magicians. And therefore, what starting hole is here to surmise that some of them did not so? They brought their books together, one as well as another, with a common consent, that none of them might escape, of what kind authority, or edition soever. And burned them before all men; voluntarily, and not by compulsion of the

Law; evidently, and not under a pretext; and that to the testi∣mony and satisfaction, as well of the world, as of the Church. And what books were they, that were thus served? Books of curi∣ous arts; Unheard-of curiosities, and well-worthy to be unseen. But what? would the Holy Ghost thus exrenuate the malefice and malignity of their contents? or would he thus, if not elevate, yet alieniate their fludies, or rather Practices? Oh no; but to inform us that the books were worthy to be burnt, not only for the ab∣struse curiosity; but for the triviall impertinency that was in them. And so much the originall word imports properly; and so instructs further: that magicall astrologicall and chymicall books; and all such works upon which a man bestowes superfluous pains (as be∣ing unnecessary, useless, unprofitable, impertinent, besides a mans own calling, and to no edification of others) are good for nothing else, but to be burned. But herein is the example the more admira∣ble; in that the•• accounted the price of them, and found it fifty pieces of silver. Belike they counted all dung now that they had wonne Christ: and determined hence forward not to know any thing, save Jesus Christ, and him crucified. Ah! who shall per∣swade our Magicians, Astrologers, and Chymists to doe so? Prize they not their old misty fragments, and fresh two penny Pamphlets more than so? Nay, will they not hazzard the burning of their souls, rather than the burning of their books? And if they will not bestow the burning of them; who will save them the labour, and doe it for them? Ah shame, and woe of superstition and propha∣nesse! what books (now of late are grown into request with many) more than these? Is not the Book, the book of books layd aside; while these are taken up? Here is Divinity set after Divination, and Prophecies undervalued to presages; and promises, to Promisers, and the Gospell to their Goetie. How are the Planetarian elections preferred to the election of grace? and men more inquisitive now after their fatall destiny; than eternall predestination? If this be not a just complaining let the Time speak; If this be not a right arguing let the Text speak. They burnt their books, so mightily grew the word of God, and prevailed. The growth and prevalency of Gods word was the cause of burning their books: and so was this a signe of that. Now God grant that his word may grow in mens hearts and consciences, and prevail against mens errours, and opinions: and then we may easily ghesse what will soon become of all these ghessing books; and the like.

SECT. III.

3. Whether ever any depravations, corruptions, adulterations, or wresting applications of Scripture-places, and passages, was more hereticall, blasphemous, superstitious, impious, prophane, imperti∣nent, grosse, absurd, and ridiculous; than those that are so notori∣ous in Magicall and Astrologicall Authors, old and new? And whether the bare recitall of them be not a sufficient refutati∣on, in the judgement, not only of speciall faith, but common reason?

ADam that gave the first names to things, knowing the influ∣ences of the heavens, and properties of all things, gave them names according to their natures, as it is written in Genesis, Gen. 2. 20.

According to the properties of the influences, proper names re∣sult to things; and are put upon them by Him, who numbers the multitude of the Stars calling them all by their names; of which names Christ speaks in another place, saying, Your names are writ∣ten in heaven, Luk. 10. 20.

There is nothing more effectuall to drive away evill Spirits, than musicall harmony (for they being fallen from that coelestiall har∣mony, cannot indure any true consort, as being an enemy to them, but fly from it.) As David by his Harp appeased Saul, being trou∣bled by an evill Spirit, 1 Sam. 16. 23.

As the Sun doth by its light drive away all the darkness of the night, so also all power of darknesse; which we read of in Job; As soon as the morning appears, they think of the shadow of death, Job 24. 17. And the Psalmist speaking of the Lions whelps seeking leave of God to devour, sayth, The Sun is risen, and they are ga∣thered together, and shall be placed in their dens; which being put to flight, it follows, man shall goe forth to his labour.

Christ himself while he lived on earth, spoke after that manner and fashion, that only the more intimate Disciples should under∣stand the mystery of the word of God; but the other should per∣ceive the Parables only. Commanding moreover, that holy things should not be given to doggs, nor Pearls cast to Swine. Therefore the Prophet saith, I have hid thy words in my heart, that I might not sin against thee. Therefore it is not fit that these secrets which

are among a few wise men, and are communicated by mouth only, should be publickly written. Wherefore you will pardon me, if I passe over in silence many, and the chiefest secret mysteries of cere∣moniall magick.

Hence (for the naturall dignifying of a person fit to be a true perfect Magician) so great care is taken in the Law of Moses con∣cerning the Priest, that he be not polluted by a dead carcasse, or by a woman, a widow, or menstruous; that he be free from leprosie, flux of blood, burstnes, and be perfect in all his members; not blind, not lame, not crook-backt, or with an ill-favoured nose.

Not only the knees of earthly, heavenly, and hellish creatures are bowed, but also insensible things doe reverence it, and all tremble at his beck; when from a faithfull heart, and true mouth, the name Je••us is pronounced; and pure hands imprint the salutiferous signe of the Crosse. Neither truly doth Christ say in vain unto his Dis∣ciples, In my name they shall cast out Devills, &c. unlesse there were a certain vertue expressed in that name over devills, and sick folk, serpents and poisons, and tongues, &c. Seeing the power which this name hath, is both from the vertue of God the institu∣tor; and also from the vertue of him who is expressed by this name; and from a power implanted in the very word.

Of this sort were the Gods of the Nations, which did rule and govern them, which Moses himself in Deuteronomie calleth Gods of the earth. To the which all Nations were attributed, not signi∣fying others, than the heavenly starrs, and their souls.

That the heavens, and the heavenly bodies are animated with certain divine souls, is not only the opinion of Poets and Philoso∣phers; but also the assertion of the Sacred Scriptures, and of the Catholicks For Ecclesiastes also describeth the soul of heaven. Coelestiall bodies are animated, because they are said to receive commands from God; which is only agreeable to a reasonable nature; for it is written, I have injoyned a command on all the stars. Moreover, Job seemeth to have fully granted, that the star••s are not free from the stain of sin; for there we read, The stars also are not clean in his sight. Which cannot verily be referred to the brightnesse of their bodyes.

The Masters of the Hebrews think, that the names of Angells were imposed on them by Adam; according to that which is writ∣ten, he Lord brought all things which he had made unto Adam, that he should name them: and as he called any thing, so the name

of it was. Hence the Hebrew Meculiabs think, together with the Ma∣gicians, that it is in the power of man, to impose names upon Spirits.

Many prophecying Spirits were wont to shew themselves, and be associats with the souls of them that were purified; examples whereof there are many in sacred writ. As in Abraham, and his bond-mayd Hagar, in Jacob, Ged••on, Elias, Tobias, Daniel, and many more. So Adam had familiarity with the Angell Raziel; Shem the Son of Noah with Tophiel; Abraham with Zadkiel; Isaac, and Iacob with Peliel; Ioseph, Joshua and Daniel, with Ga∣br••el; Moses with Metattron; Elias with Malhiel; Tobias the younger with Raphael; David with Cerniel; Mannoah with Pha∣da••l; Cenez with Cerrel; Ezekiel with Hasmael; Esaras with U∣riel; Solomon with Michael.

There is a kind of frenzy which proceeds from the mind of the world. This doth by certain sacred mysteries, vows, sacrifices, a∣dorations, innovations, and certain sacred arts, or certain secret confections, by which the Spirit of their God did infuse vertue, make the soul rise above the mind, by joyning it with deities and Daemons. So we read concerning the Ephod, which being applyed, they did presently prophesy.

Rabbi Levi affirmeth that no propheticall dream can be kept back from his effect, longer than twenty two years. So Joseph dreamed in the seventeenth year of his age, and it was accompli∣shed in the 39. year of his age.

A humane soul when it shall be rightly purged, and expiated, doth then, being loosed from all impurity, break forth with a liberall motion, ascends upwards, receives divine things, instructs it self, when happily it seems to be instructed elsewhere; neither doth it then need any remembrance or demonstration▪ by reason of the industry of it self: as by its mind (which is the head and Pilot of the Soul) it doth (imitating by its own nature the Angels) attain to what it desires; not by succession or time, but in a moment. For David, when he had not learning, was of a Sheepheard made a Prophet, and most expert of divine things. Salomon in the dream of one night, was filled with the knowledge of all things above and below. So Isaiah, Ezekiel, Daniel, and the other Prophets, and Apostles, were taught.

If there be a deprecation (a magicall deprecation) made for the destruction of enemies; let it be commemorated, that God de∣stroyed the Gyants in the Deluge of waters; and the builders of

Babel, in the confusion of tongues: Sodome and Gomorah in the rayning of fire; the hoste of Pharaoh in the Red Sea; and the like: adding to these, some maledictions out of the Psalms; or such as may be gathered out of other places of Scripture. In like manner, when we are to deprecate (still magically deprecate) against dan∣gers of waters; let us commemorate the saving of Noah in the flood; the passing of the children of Israel thorough the Red Sea; and Christ walking dry shod upon the waters, and saving a Ship from shipwrack, commanding the winds, and waves, and lifting up Peter sinking in the waters of the Sea, and such like. But if a prayer be necessary for obtaining oracles, or dreams, whether it be to God, Angels, or Hero's; there are many places offer themselves out of the old Testament, where God is said to talk with men; promising (in very many places) presages, and revelations; besides the propheticall dreams of Jacob, Joseph, Pharoah, Daniel, Ne∣buchadnezzar, in the old Testament, and the Revelation of John, and Paul, in the new.

In consecrations (magicall consecrations) of Fire, Water, Oyl, Books, Swords, &c. Read holy Writ, and thence apply such at∣tributes, names, words, phrases examples, as are suitable, &c.

We call Daemon•• holy because in them God dwels; whose name they are often said to bear: whence it is read in Exodus, I will send my Angell, who shall goe before thee, observe him, neither think that he is to be despised; for my name is in him.

In like manner, certain confections (magicall confections) are called holy, into which God hath put the speciall beam of his ver∣tue: as we read in Exodus, of the sweet perfume, and Oyl of annoin∣ting.

We reverence the image of a Lamb, because it representeth Christ; and the picture of a Dove, because it signifieth the Holy Ghost; and the forms of a Lynn, Oxe, Eagle, and a Man, signifying the Evangelists: and such things, which we find expressed in the Revelations of the Prophets, and in divers places of the holy Scrip∣ture. Moreover these things confer to the like Revelations and dreams, and therefore are called sacred pictures.

Amongst the Jews black dayes are the 17. day of June; because on that day, Moses brake the ••ables; Manasses erected an Idoll in the Sanctum Sanctorum; and the walls of Jerusalem are suppo∣sed to have been pulled down by their enemies. Likewise the 9. of July is a black day with them; because on that day the destru∣ction

of both the Temples happened. And every nation by this way, may easily make the like calculation of dayes fortunate, or unfor∣tunate to them. And the Magicians command that these holy and religious dayes be observed, no less than the Planetary dayes, and the celestiall dispositions, &c.

Whosoever rhou art who desirest to operate in this facul••y, in the first place implore God the Father, being one; that thou mayst be one worthy of his favour: be clean within, and without, in a clean place; because it is written in Leviticus, Every man which shall approach those things which are consecrated, in whom there is uncleanness, shall perish before the Lord.

God accepteth for a most sweet odour▪ those things which are offered to him by a man purified, and well disposed: and together with that perfume condescendeth to your prayer and oblation; as the Psalmist singeth, Let my prayer, O Lord be directed to thee, as incense in thy sight. Moreover, the soul being the off-spring and image of God himself, is delighted in these perfumes and odours, re∣ceiving them by those nostrils, by the which it self also entred into this corporeall man. And by the which (as Job testifieth) the most lively spirits are sometimes sent forth, which cannot be retained in mans heart.

A fortunate place conduceth much to favour. Neither without cause did the Lord speak to Abraham, that he should come into the land which he would shew him; and Abraham arose and jour∣nyed towards the South. In like manner, Isaac went to Gerarah, where he sowed, and gathered an hundred fold, and waxed very rich.

Make elections also of hours, and dayes for thy operations (ma∣gicall operations) for not without cause our Saviour spake, are there not twelve hours in the day?

Concerning that Phiolsophie which you require to know, I would have you know, that it is to know God himself, the worker of all things; and to passe into him by a whole image of likeness (as by an essentiall contract and bond) whereby thou mayst bee transformed, and made as God: as the Lord spake concerning Moses, saying▪ Behold I have made thee the God of Pharaoh. This is that true, high, occult Philosophie of wonderfull vertues.

We must dye, I say, dye to the world, and to the flesh, and all senses, and to the whole man animal, who would enter into these closets of secrets (occult Philosophicall Magicall secrets) not be∣cause

the body is separated from the soul, but because the soul leaves the body. Of which death Paul wrote to the Colossians, Ye are dead, and your life is hid with Christ, And elsewhere he speaks more clearly of himself, I knew a man, whether in the body, or out of the body, I cannot tell, God knows, caught up into the third Heaven.

By this (their theomancy) they suppose, that Moses did shew so many Signs, and turned the rod into a Serpent, and the waters into blood; and that he sent Frogs, Flys, Lice, Locusts, Caterpillers, fire with Hail, botches and boyles on the Egyptians, &c. By this art of miracles Joshua commanded the Sun to stand still; Elisah called down fire from Heaven upon his enemies; restored a dead child to life; Daniel stopt the mouths of the Lyons; the three children sang songs in the fiery furnace. Moreover, by this art, the incredulous Jews affirm, that even Christ did so many miracles. Salomon also very well knew this art, and delivered charms against Devils, and their bonds, and the manner of conjurations, and against diseases.

This is that Alphabetary, and Arithmeticall Theologie which Christ in private manifested to his Apostles: and which Paul spea∣keth to the perfect only, 1 Cor. 2. 6, 7.

John 37. 7. He sealeth up the hand of every man, that all men may know his work. This place the Chirosophers, or C••iromancers abuse, to proove their Palmistry; and their jugling Prognostica∣tions, by the fictitious lines, and mounts in the hand.

Isa. 1. 16. Wash ye, make you clean all: this they apply to the ceremoniall emundations, or purifactions which they prescribe, as requisite to the operations of Theurgicall Magick.

1 Kings 4. 33. Hereupon they believe that King Salomon excee∣ded in Magicall skill▪ and that all those things here spoken of, doe bear before them certain powers of naturall Magick.

Dan 4. 33. Nebuchadnezzar being driven from among men, and eating grasse as Oxen, &c. This they urge as a proof of the possibillity of veneficall, and metamorphosing or transforming Magick.

That the Brazen Serpent set up by Moses in the wildernesse, was but a meer Talisman; which drove away Serpents, and hea∣led the bitings of them. And that the Iews made the Golden Calf to no other end than to serve as a ••alisman; as their Astrologers think, to aucupate the favour of Venus and the Moon, against the

influences of Scorpio and Mars, which are adverse unto them.

I know not whether or no, by the very same vertue of Resem∣blance, which is found betwixt God and man (Let us make man in our image, after our likenesse) it hath not rightly been affirmed by some Divines; that the Son of God would nevertheless have become man (yet without suffering death) though Adam had not fallen.

The art of Divination of Dreams is grounded upon resem∣blance; as may appear out of the holy Bible, where Joseph foretold the Cup-bearer, that within three dayes he should be restored to his office; because he had dreamed, that he pressed three clusters of Grapes into Pharaohs Cup, &c. So at the seven years of plenty, and dearth; by the seven fat, and lean kine.

Eccles. 1. 16, 17. & 7. 25. By the words spoken in the good sense (sayes R. Salomon) we understand Sciences divine▪ under which he comprehends Astrologie: and by the other words in the bad sense, those that are unlawfull; in which number he reckons the Magick of the Aegyptians; to which some will also intitle Moses.

They (the later Rabines) say, that Moses, who was a learned Astrologer, making use of his knowledge in these secrets, gave the Jewes those Lawes; which he grounded upon the harmony of the Planetary Zepheros. As for example, he instituted the fourth Com∣mandement, Remember to keep holy the Sabbath day; because this day was governed by Saturn, who might cause those works that were undertaken on this day, to be unprosperous: and that Moses therefore thought it fit, that the people should rest on this day. The fifth Commandement (Honour thy father and thy mo∣ther) hath reference to the Sphere of Jupiter, which is benign. The sixth (thou halt not kill) to Mars, who hath the government of Wars, and Murders. The seventh (thou shalt not commit adul∣tery) to Venus; who rules over concupiscentiall motions; and so of all the rest.

That our Saviour Christ (Saturn having part in his Nativity, and so rendring him sad and pensive) seemed to be older than he was. Whereupon the Jewes took occasion to say unto him, Thou art not yet fifty years old &c.

Abarbanel saith that Sol was the chiefest from whom they (the Rabbinicall Astrologers) took their Omens of good: and this was the reason (saith the same Authour) that when God caused

King Hezekiah to be born again, as it were the second time; hee made choyse of the Sun to be the sign by which this miracle should be wrought.

Psal. 19. 4. Their line is gone out through all the earth. We may understand it spoken of the starrs, which are ranged in the heavens, after the manner of letters in a book, or upon a sheet of Parchment.

Ier. 1. 14. Out of the North an evill shall break forth, &c. or shall be opened. We may render this Prophecie in these words, all evills shall be described, or written from the northward. And if written, then certainly to be read from this side. Most properly therefore doe wee in this coelestiall writing, begin to read disasters, and misfortunes, from the Northern part.

Iesus Christ when he was on earth, with the dust of that earth he made the blind to see; and of meer water he made w••ne. These were the visible elemenrs of his Physick or rather (so the notion offend you not) of his Magick. But shall I shew you his library, and that in this threefold Philosophie? Observe then first, and cen∣sure afterwards. Have salt in your selves; and again, you are the salt of the earth; and in a third place▪ salt is good. This is his mi∣nerall doctrine Will you know his vegetable? It is in two little books, a Mustard-seed and a Lilly. Lastly, he hath his animal Ma∣gick; and truly, that is a scrowl sealed up. I know not who may open it. Hee needed not that any should bear witnesse of man, for he knew what was in man. And what of all this blasphemy, sayes some splenatick Soph••ster? No more but this, its easie to observe, and censure at once.

I have ever admired that discipline of Eliezer, the steward of Abraham, who when he prayed at the well in Mesopotamia, could make his Camels also kneel. I must not believe there was any Hocas in this; or that the spirit of Banks, may be the spirit of prayer. Why believe you any Magick to be in it then?

Jacob makes a Covenant with •…•…n, that all the spotted, and brown cattell in his flocks should be assigned to him for wages. The bargain is no sooner made, but he finds an art to multiply his own colours; and sends his Father-in law almost a wooll gathering. And Iacob took him rods of green poplar, &c. As for this practice of Iacob, namely the propagation of his speckled flocks it is an effect so purely magicall, that our most obstinate Ad∣versaries dare not question it. Good words here pray; threatned

men live; and may bee permitted to speak truth.

Ioseph being 17 years old an age of some discretion, propounds a vision to his Father; not loosely and to no purpose (as we tell one another of our dreams) but expecting (I believe) an interpre∣tation; as knowing that his Father had skill to expound it. The wise Patriark, being not ignorant of the secrets of the two Lumina∣ries, attributes Males to the Sun, and Females to the Moon, then allows a third signification to the mi••or Stars; and lastly, answers his Son with a question: What is this that thou hast dreamed? &c. Now (I think) no man will deny but the interpretation of dreams belongs to Magick, &c. I speak of a Physicall exposition, as this was, &c.

I have said ye are Gods; a name communicated to them, be∣cause they had the power to doe wonders. For in this Magical sense, the true God speaks to Moses; See, I have made thee a God to Pharaoh, &c.

Lest any man should deny that which we take for granted, namely the Philosophie of Moses; I shall demonstrate out of his own books, both by reason, as also by his pract••ce that he was a naturall Magician. In Genesis, he hath discovered many particu∣lars, and especially those secrets, which have most Relation to this Art. For instance, he hath discovered the Mi••er•• of man or that substance out of which man and all his fellow creatures was made. This is the first matter of the Philosophers stone. Moses calls it sometimes water, sometimes earth, Gen. 1. 20. and 2 19 &c. But this is not all that Moses hath written to this purpose, I could cite many more magicall and mysticall places: but in so doing I shall be too open. Wherefore I must forbear. I shall now speak of his practice. And Moses took the Calf which they had made; and burnt it in the fire, and grinded it to powder, and strewed it upon the water, and made the children of Israel drink of it. Certainly, here was a strange kind of Spice, and an Art, as strange &c.

Gen. 28. 12. As for the Angels, of whom it is said, that they as∣cended and descended by the ladder; their motion prooves that they were not of the superiour Hierarchie, but some other secret essen∣ces; for they ascended first and descended afterwards: but if they had been from above they had descended fi••st; which is contrary to the text. And here Reader. I would have thee studie; upon what? upon a frivolous ob••ervation from the bare order or position of the words? which (without other grounds and helps, either in the same

place, or other plainer places) is alone insufficient for any genuine, and orthodox deduction: and hath been, is, and may be the occa∣sion of infinite incongruous, erronious, false and hereticall collecti∣ons. Such as this.

Not that I would interpret, but request the sense of the Illumi∣nated; I desire to know what my Saviour means by the Key of Knowledge? Luke 11. 52. Who can forbear to reply being so in∣solently and scornfully provoked? What ever it be that you desire to know; it is not that which you desire to teach. Not the Key of doctorall, and Magisteriall Rabbinismes and Cablalismes. Not the Key, or rather pick-lock of nature, Magicall Chymistry, where∣by you think to unlock the Chaos. Not the Key of death, for Ne∣cromancers to goe in and consult with the dead. Not the Key of the bottomless pit, to bind, or loose, Spirits and Daemons, and De∣vils. These are no Keys of knowledge; neither would Christ have reprooved the taki••g away of these nay it is a woe, that they are not taken away. But the Key of the house of David, the Key of the Kingdom of Heaven: understand either of Grace or Glory. Had your desire been sincere, it had been but conside••ing the rest of the verse, and comparing it with Mat. 2••. 3. and ye might soon have been satisfied. The door is open others are going in before you: who forbids you to be entring? but you are stumbling at the threshold their taking it away. Why, know ye not, that the Lawi∣ers, Scribes, and Pharisees, Hypocrites, had usurped a power, authority, jurisdiction; an office, calling▪ ministry to expound and teach the Law, and the Prophets? and this was a taking it to them∣selves And now they taught Rabbinismes, Caballismes, traditi∣ons doctrines of men; and thus they took it away from others.

What should I speak of those many books cited in the old Te∣stament, but no where to be found: which if they were extant no doubt but they would proove so many reverend invincible Pa∣trons of Magick. Every Christian man doubts of that, saving your self And so of the 27. books mentioned by your Kim Cim: since you dare to reject, those your self is convicted to num∣ber up.

This fine virgin water, or Chaos, was the second nature from God himself; and if I may so say, the child of the blessed Trinity. What Doctor then is he, whose hands are fit to touch that subject; upon which God himself when he works, lays his own Spirit? for namely so we read, The Spirit of God moved upon the face of the

water. And can it be expected that I should prostitute this my∣stery to all hands whatsoever, that I should proclame it, and cry it, as they cry Oysters? What doe you else? when you cry, the egge of nature, Sperme, spermatick moysture, salt, slimy, unclean viscu∣ous humidity; virgin water, milk, Mercury; Hyanthes tears, water of the Moon, water, and no water; water of silver, Mercury of the Sun, secret water, water of the Sea, of life; miraculous white water, permanent water, the spirit of the body, the unctuous vapour, the blessed water, the vertuous water, the water of the wisemen, the Philosophers vinacre, the minerall water, the dew of heavenly grace, the seed of divine benediction, heaven of earth, earth of heaven, stone, salt, fire, caement, balsome, venerable nature, our Philosophicall Chaos, first matter, matrix, mother, mother of the Chaos, quintes∣sence, Nothing. And yet the waters upon whose face the spirit of God moved, must needs be understood of this chymicall, chimeri∣call, fancy, and foppery.

This earth to earth, is just the doctrine of the Magi. Metals (say they) and all things may be reduced into that whereof they are made. They speak the very truth; it is Gods own principle, and he first taught it Adam: Dust thou art, and to dust shalt thou return. And so let all vain arts, and vile adulteratings of holy Scripture.

But I am weary with writing, and have nauseated the Christian Reader, yet had I not troubled my self, or them, with these collecti∣ons, had I not found them dispersed in English, to the great disho∣nour of our Church▪ and danger of our people. Nor would I have added a word of reply to the confidence of asserting (there's enough in that to overthrow it self) but for the impudence of challenging. And for that cause I could willingly have said more▪ but that I had an eye to the question, and that part of it, whether the reci∣tation be not refutation enough? I am not altogether ignorant or unaware▪ that these are but the scatterings and sprinklings, in comparison of those wherewith the Rabbinizing and Christia∣nizing Magicians, and Astrologers, yea and Chymists too, seek to stuff out their portentous volumes; yea to fraight their very frag∣ments, and paint their very Pamphlets: glad to snatch at, and crowd in any place of Scripture, upon any occasion; that so they might pretend some consistency, nay and convenience of their im∣posturous Arts, and Artifices, with the pure word of God. But let all those depravations perish in their own dung; for any fur∣ther

raving of mine; who am loath to rake further into them, unforced.