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

10. Of the inveterate malice, and envy of Magicall ope∣rators, and Astrologicall diviners, in maligning, defa∣ming, opposing and persecuting the Church; and more especially the Ministers of Christ.

BEsides the canonicall history of Jannes and Iambres resist∣ing Moses; and of Simon Magus, and Elymas withstanding St. Peter and St. Paul: Ecclesiasticall story makes this relation betwixt St. Peter and Simon Magus. Ner•• being captivated with the effascinating allurements of Simon Magus, who had gotten his heart, by promising him (through his wicked arts) victory, dominion, health, long life, safety, &c. all which he believed, that knew not how to prove the truth of things: so that he held the chiefe place in his friendship; for he took him to be the overseer, and guardian of his life, and health. But after that Peter had detected his flagitious vanities; and had demon∣strated how that he onely belyed the species and appearances of things; and that he effected no true solid thing at all: then was he had in scorn, and therefore consumed himselfe with griefe and envy. And although he had experience of Peters power in other parts (for under Claudius Caesar he was stricken with madnesse, after that he was found to have dealt so mali∣ciously against the Apostle Peter in Iudaea, he wandred from East to West) and comming to Rome first, he boasted that he could raise the dead. It so fell out, that a Noble young man, a kinsman of Caesars, died about that time, to the griefe of all. Most of them advised that an experiment should be made, whe∣ther he could be raised again from the dead. Now Peter was accounted very famous for such mighty works: but as yet the Gentiles had no faith, as touching any such fact of his. Yet their griefe requiring remedy, to Peter they went: and some of them thought it meet that Simon Magus should be called also. Both of them being present, Peter bad Simon begin first to raise the dead if he could: and if he could not, then he himselfe would not be wanting to the raising of the dead by the help of Christ. Simon supposing that his art would avayle much in a

City of the Gentiles, proposed this condition: that if he rai∣sed the dead, then Peter should be slaine, who injuriously pro∣voked so great a power (for so he was called) but if Peter pre∣vailed in the fact, he should in like manner be avenged of Simon. Peter is content and Simon begins: and drawing to the dead mans bed, so soon as he began to inchant, and murmurre his charms, the dead corps seemed to move the head, thereupon great was the cry of the Gentiles, that he was alive already, and spake with Simon: and a greater indignation against Peter, that he durst offer to compare himselfe to such a power. The holy Apostle desiring silence, said, if the dead be raised indeed, and live, let him rise, walke, speake: all this is but a phan∣tasme, and no reality: call but Simon away from the bed side, and then shall ye see not so much as the least shew of it. Well, Simon was brought from the bed, and there remained not so much as a signe of any motion in the dead man. Then Peter intent on prayer a while within himselfe, and standing aloofe off from the corps, cryed with a loud voyce, Young man arise, the Lord Jesus healeth thee: and straight way he arose, and spake, and walked, and received meat, and he delivered him to his mother, who desired him, that he would not depart from him: to whom he said, he shall not be forsaken of him who hath made him to rise again, whose servants we are: and thou mother, be secure of thy sonne, and feare not, for he hath his keeper. Then the people arising up to stone Simon, Peter said, let this suffice for his punishment now, that he understand his arts are nothing available; let him live yet, and see the Kingdome of Christ increase even against his will. The Magician was much tormented in himselfe at this glory of the Apostle; and collecting himselfe, and summoning up all the force of his charmes, he gathers the people together, and complaines, that he had been greatly offended by the Galilaeans, and therefore would now leave the City, which he was wont so to defend. And appoints a day, on which he would goe flie, and so would ascend into those supernall seats; for the heavens was open to him when he pleased: upon the said day he gets up the Capitoline Mount, and so casting himself from the top of a Rock, began to flye. Thereat began the people to wonder and worship; many of them saying, it was the

power of God, and not of men, to flye with a body; and that Christ himself did no such thing. Whereupon, Peter praying Christ to magnifie his own power, by detecting the vanity of such tempting arts, and so to undeceive the people: Simons wings were forthwith clipt, and he fell down head∣long, and died either in the place, or soon after. Now Nero indigne in the fall and losse of so necessary a friend and fa∣miliar, took occasion against Peter, and persecuted him to his martyrdome.

Cynops a great Magician, and adversary to St. Iohn, inveighed against his doctrine, detracted from the miracles which he wrought in the name of Christ, and defamed his person, through the false criminations of Apollos Priests. And pro∣voking him to behold and admire his power, in raising the dead out of the sea (which was no other then divels appearing in forms of men) where he himselfe diving (to fetch up more dead men) with a great noyse of the Sea, and acclamation of the superstitious bewitched people; at the prayers of St. Iohn the sea roared indeed, and swallowed up Cynops among the dead, so that he never appeared above water any more. Then commanded he those divels to depart that place, and get them againe to their cave. Yea, he made the divels to confesse the mutuall compact or covenant that was betwixt them and Cy∣nops. And likewise expelled devils out of divers places: for which Domitian commanded that he should be banished into the Isle of Pathmos.

Wardacheus King of Babylon, being foretold by his Diviners, of the great danger and losse, which he should suffer in his warre against the Indians; at which he being dejected, the Apostles Simon and Jude (then present) smiling said, they had brought peace with them into his kingdome, and therefore bad him not feare, for the Indians should be glad to make peace with him on the morrow. But the Magicians derided both this and them, and bad him not believe those vaine men, for it should so be as they had said. But they proved the vain men; for the event fell out contrary to theirs, and according to the Apostles prediction. Those two Apostles also were mocked and derided by Zaroes and Arphaxat, two Magicians: but at the very houre of the martyrdome of the two Apostles, the two

Magicians were stricken dead with Thunder and Lightning.

Maruthas Bishop of Mesopotamia, being sent in embassage to Isdigerdes King of Persia; he much honoured the man for his ••ingular piety, and began to attend unto his doctrine. Now the Persian Magicians, fearing lest he might perswade the King to receive the Christian faith; and envying the man, be cause he had (by his prayers) cured the King of that paine in his head; whereunto all their spels and charms were nothing available: they began (whereby to despite this Religious man) to play this imposture, namely, they caused one to be hidden under the ground, and to presage, or proclaime in this wise, as the King was at his devotions; that the King should be cast out of his Kingdome for giving heed to a Christian Priest. Hearing this voyce, though he much reverenced Maruthas, yet was he minded to remove him, rather then runne so great a hazzard. But Maruthas (by his wisdome and diligence) de∣tecting the circulatory and praestigious fallacy: the King caused every tenth Magician to be beheaded. Maruthas after this de∣parted Persia: and yet returning thither again after a while, then began the Magicians to play their imposturous prankes afresh. For they caused a noysome and poysonous stinke in the place still when the King and Maruthas met together: and this they ••oysted upon the Christians; and presaged how peri∣lous it was to the Kings health. But they being formerly sus∣pected, were the more easily discovered, and punished accor∣dingly. After the death of Isdigerdes, his sonne Baratanes was stirred up by the Magicians to bitter persecution against the Christians; Sapores also bitterly persecuted the Christians, and especially Simeon the Bishop and the Ministers, because they re∣fused to worship (the Planetarian god) the Sun, in which per∣secution, the Magicians were the onely instigators and actors.

The persecution under Decius, was not begun by any impe∣riall edict; but first set on foot by an imposterous Diviner: who stirred up the multitude of the Heathens, to promote their own superstition, and oppresse the Christian profession.

Olerian was very clement and favourable to the Christians, till the Magicians put him upon the persecution; as the grea∣test enemies to and impediments of their acts and opera∣tions.

All the Philosophers, Sophisters, Magicians, Aruspices, Au∣gurs, Negromancers, gathered themselves together against Athanasius, alledging nothing could succeed in their art, or to them by their Art, till Athanasius was first taken out of the way. Therefore they greatly excited Iulian against him. Ano∣ther time they most calumniously accused him of the same devillish art, that they themselves were guilty of.

Iulian, Maxentius, and Maximinus, were great divining Ma∣gicians, and great favourers and promoters of divining Magi∣cians; and as such, and by such, great tyrants, and persecutors; and such as especially laboured to destroy not onely the Priests, but the Priesthood.

Henry the third purposing to ayde his brother against Lewis the French King, was disswaded therefrom by the dis∣astrous predictions of William de Perepond, a great Astrologer, and his counsellour. But the main intent of the divination was from the Popes Oracle; ••est Lewis might so be interrupted in his persecuting enterprize against the Albigenses.

The Magicians (as the Ecclesiasticall historians relate it) pursued Daniel with envy, calumny, and treachery, before Cam∣byses, or Cyaxares, till they brought him to the Lyons denne▪ till the Prince repented that he was led so farre by the Magi∣cians, and delivered Daniel from the denne, and cast them into it.

The Magicians of Persia by false calumny, and barbarous cruelty, raised and maintained thirty yeeres persecution against the Christians: devising and inflicting horrid tortures upon Abdas or Audas, a Bishop; upon Benjamin a Deacon; and also upon Hormisda, a Nobleman.

Theoteclinus a Magician of Antioch, under Maximinus, by magicall force caused an Image of Iupiter to poure forth Ora∣cles; and such they were as served to whet on the Emperours persecution, and to exasperate the hatred of the Citizens against the Christians.