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

Πῦς-μαντία. THE MAG-ASTRO-MANCER, OR THE Magicall-Astrologicall-Diviner posed, and puzzled.

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.

CHAP. II.

2. From the truth of Faith.

1. WHether it be not the sole property of the prime verity to require simply a Faith, or belief unto himself; and to the Doctrine of his divine authority and revelation? and ther∣fore not belonging to any humane art, sci∣ence, discipline, or institution whatsoever; much lesse to be arro∣gated to any, that is diabolicall and prestigious▪ yea vain un∣necessary and unprofitable. Wherefore then should Faith (pure Faith) be so precisely required and severely exacted (above all o∣ther helps and means) to the study and profession, proficiency and successe of Magick, and magicall operations.

2. Whether Magick and Astrologie (as indeed all ascititious, and commentitious errours, and heresies, of any art, study, or pro∣fession whatsoever) have not proceeded from a false and supersti∣tious Faith: and such as is no whit analogall either to the object; or to the end of true religious Faith; and not only so, but altoge∣ther excessive, and repugnant thereunto?

3. For as much as Almighty God requires not a Faith in those things which he hath not revealed: Why then should Magici∣ans exact it to their mysteries; which they so often check at them∣selves and one another, for revealing; nay professe, or pretend themselves (whether through envy, or ignorance) as adjured not to reveal?

4. All Faith is not only in the Intellect, but also in the Will. And therefore (ere it be believed) how prove they that Magick ought either to be assented to▪ as true, and demonstrable: or yet to be affected as good and lawfull?

5. Whether all that can be supposed to those they call the Ma∣thematicall arts and sciences, be sufficient to acquire unto them an assent of Faith properly so called? suppose some probable truth;

is not an assent of opinion enough to that? Suppose some necessary truth, is not an assent of reason sufficient for that? Suppose some reall effect, will not assent of experiment now serve the turn? Is nothing answerable to all, or the best of these but only a Faith, which properly is either in God, or of the things of God, or at least to those things which are directly in order to God? But sup∣pose there be none of those; must now this prime assent be allow∣ed, where all the other are justly to be denied?

6. Right and pure Faith is neither of a bare proposition, al∣though true; nor yet of a meer prediction, although probable: but of a divine promise only; and that not only because certain and infal∣lible, but because good and beneficiall: neither is there in either of the other the substance or evidence of things hoped for; but in this last alone. And therefore if Magicians and Astrologers cannot afford us such a promise; ought we not justly to disclaim an adhe∣rence, acquiescence, affiance or confidence, in any of their proposi∣tions, or predictions whatsoever?

7. Faith is properly in the heavenly mysteries of divine revela∣tion such as cannot be otherwise attained, unless they be infused; nor otherwise comprehended but by faith alone. Now, as for the Secrets of Philosop•…•…e are they not acquisite? and such as may be attained by industrie, study, discourse, reading, observation, art, sci∣ence, experience? yea▪ and sufficiently assented to by the light of nature, lense, reason, opinion, perswasion? And though peradven∣ture some Secrets of Philosophie (such as are true and usefull) may be divinely revealed or infused yet for as much as that is but to the common light of Nature Sense or Reason; which (for as∣sent) considers not the authority of God revealing▪ but the evi∣dence of the thing revealed▪ How then can this be of Faith, which is speciall and supernaturall altogether?

8. A divine supernaturall, infused, theologicall Faith is given, not because of the appearance or ev••dence of the thing propounded: but because of the authority and infallibility of the proposer. And da••e they arrogate thus much to their Art? or excuse their defect of evidence, through a presumption of infallibility? But if it be a na∣turall, acquisite, humane, or civill faith, or assent, which they ex∣pect; then we ask, where the evidence proof demonstration, rea∣son? For though reason follows the first, yet it precedes the second kind of faith.

9. Whether a miraculous faith, or the faith of Miracles (such

as must needs be the faith of Magicall miracles, and Astrologicall Predictions abovt su••u••e contingents) as it is defective in Theolo∣gie; so it be not excessive to Philosophie? That is, although it be very incompleat in relation to divine doctrine: yet whether it be not too transcendent for any humane discipline to exact?

10 Whether it may be verily called a faith of Miracles, to give credit unto Magick or Astrologie, because of some mirandous or stupendious things, either effected or foretold; in as much as we are taught to believe that such things may be done▪ both by false arts, and to false ends? Deut. 13. 1, 2, 3. Mat. 24. 24. 2 Th••s. 2. 9, 10.

11. If Magick or Astrologie be (in accurate speaking) a Science, as they contend; then let them see (with the Schoolmen) how the same thing can be at once the object of Science, and of Faith; And if they agree (with some of them) to say; that the clearer part may be of Science, and the obscurer of faith. Then, as the clear part must both be true and revealed by God: so the ob∣scure must be answerable to the first, and not repugnant to the last. But how prove they that?

12. Whether a thing Contingent can be the object of Faith, save only so farre forth as something necessary is included, and sup∣posed in it? For a thing meerly contingent is indifferent to either part, and not only so but uncertain to both; it may be▪ and it may not be. And what faith can there be? Indeed an Hypothesis of the divine ordination▪ may make it to be necessary immutable, inev••••a∣ble: and in that relation only it pertains to Faith And therefore that remains to be proved ere it ought to be believed.

13. Contingents (especially singular contingents) are directly known to the senses; and but indirectly to the understanding but how fall they under faith?

14. Is not this Faiths order in apprehending and assenting to the truth of things future and fortuitous 1 To believe that it is God, sole property to know all things simply in himself▪ whether past, present or to come. 2. That the blessed Angels (which al∣wayes behold his face) notwithstanding have not a perfect pre∣science even of naturall things (whether in the heavens or in the earth) much lesse of singular accidents and effects; but so as God is pleased (at the instant) to reveal it to them. 3 That the reve∣velation of things future, to the Prophets and men of God was extraordinary, temporary, singular. 4. Though the Devils (by their experimental•• sagacity, and busie curiosity) may presume to

ghesse at many things, altogether hidden to us; yet they are (for the most part) deceived as well as deceiving in their presaging, or pre∣dictory suggestions. Because God (many times) does many things besides the ordinary way of his providence; and contrary to the common order of Nature. And much more disposes things con∣trarily, in his speciall conversions of men to Grace. Neither yet doth he permit the Devill a power over men free-wills, to act ne∣cessarily, or produce effects according to the Devils predictions. 6. That God hath taught Men to look after things future, no otherwise than temporally by a solid providence: and eternally, though a sound faith 7. That the Creatures (in heaven or earth) may be signes, either naturall or prodigious; and so tokens either of his mercies or judgements: which although they may be parti∣cularly intended; yet are not to be (before-hand) but universally apprehended. 8. That no such. Art is of Gods institution, which teaches men to pry into his Secrets, and to pronounce upon them, otherwise than he hath revealed in his Word.

15. How can a Faith in astrologicall Predictions be true and right; when as, by how much they are propounded, or attended, with more peremptoriness or confidence; by so much they are the more superstitious and unlawfull? For an indifferent opinion and a moderate suspicion in these things is nothing so inordinate as an anxious fear or vehemently affected expectation.

16. With what faith or conscience can we believe their Astro∣logicall predictions? In as much as God hath resumed the fore-knowledge, and fore-shewing of things future to himself; and hath discharged Angels, Devills and Men, from all such curiosities and presumptions: and hath expresly forbidden us so often both the consulting with, and assenting to them, Levit. 26. 31. Isa. 41. 22, 23. Jer. 27. 9. Dan. 2. 27, 28. Prov. 27. 1. Eccles. 8. 7. Mat. 24. 23, 24. Act. 1. 7.

17. How can we be perswaded that Divining Magicians, or Astrologians, are either profitable to the Church, or tolerable in a Christian Common-wealth? In that God himself hath not only given the expresse Law or Precept for their non admission; but made it a peculiar promise to his Church, for their utter exclusion, even in all the kinds of them Numb 23. 23. Deut. 18. 10. 2 King. 23. 24 Ezek 1••. 24. Mich. 5. 12. Yea, and hath made that to be the mark of separation, and note of distinction, betwixt his own people, and other Nations, Deut. 18. 14. Jer. 10. 2. Isa. 2. 6.

18. Should we once but admit of Astrologicall Predictions to come into our Creed; would they not infinitely prejudice the Pro∣phecies, and promises of the Word? Would they not seduce us from destiny, to predestination by the starres? And from naturall incli∣nations, to propensions to Grace; as depending upon Constellations? Would they not perswade us, that the Miracles of Christ, his Mysteries and Ordinances, have (all of them) a reference to the Starres? And the infusions of the Spirit, to respect the influxes of the Planets? Would they not make our Wills servile, while their decrees are taught to inforce a necessitation to Good or Evill? And then, what praise; what punishment, either for one or other? Yea, how careless should we be in the one; and how excusing in the other? Nay, would they not make us believe our very Souls to be mortall (because thus acted by materialls, and made passive under them) and so, what should Conscience of Religion be thought, but a meer imagination; or hope of slavation eternall, but a vain dream?

19. Whether it be lawfull for a Christian man, to study for the attainment of that, which his faith dares not pray for? And how can he there pray with faith, where he hath not a promise? And if it be a tempting of God, to invoke or desire the revelation of future accidents: what is it then, to seek to wrest the same from him, by a conjuring, at least, by an over-inquisitive Art, and over-daring practice thereupon?

20. Whether God may not work by a speciall grace of illumi∣nation, and sanctification, even in the forming of Nature (as in John the Baptist) and then, what have the qualitative influxes of the Planets, or their dominion, there to doe? But ordinarily, whe∣ther the forming of the new Creature, be not alwayes wrought by speciall inspirations, and immediate infusions? How shall it then be believed, that a mans religion, or religious qualities, may be ge∣nethliacally prognosticated from the Starres, and their influentiall Constellations?

21. Is the observation of the Sarres, because of their force: or their force, because of their observation? Is mens faith, because of their vertue; or their vertue, because of mens faith? For it hath antiently been doubted, whether any such power as is ascribed to them; or any such effects as are pretended from them, would ever have followed, but for mens superstitious observations, affectati∣ons, perswasions, and expectations?

22. For what cause are Magicians and Astrologers so earnest to require Faith (as principall) both in the Agent and Patient? Is it not to help out the validitie of their art, by the vertue of a vehement, and strong imagination? For will not a strong imagina∣tion, and a superstitious faith, work as well without a magicall fibrication, or Astrologicall configuration; as with them? Nay, are they not in themselves such a kind of art, and can they not in∣vent, or erect to themselves such a kind of operation; and that eve∣ry whit as effectuall as those already invented, and erected?

23. Is it not one and the same kind of Faith, in a magicall Ope∣rator, and Astrologicall or genethliacall Calculator, a maleficall Sorcerer, a prestigious Juggler, and a superstitious Consulter, or Assentor? If not, its their part (who would discriminate them∣selves) to shew us the differences that are between them.

24. Whether Astrologers (as touching their way of Predicting and Presaging) ought to be believed, although they speak true, and it come to passe accordingly? In regard that truth is spoken igno∣rantly, unwittingly, conjecturally, out of uncertain grounds, out of multiplicity of words, out of ambiguous equivocation, by ac∣cident; and not only by a divine permission, but by a Satanicall suggestion: and all this with purpose to delude with greater un∣truths. Doe we not use to mistrust many truths in others, for the telling of one lye? why then should we believe many lyes in These, for the telling of one truth?

25. If this be a thing credible, that there is an ordinary, and perpetuall sufficiency, and efficiency (whereby to foretell of future events (generall and particular) in Starrs and Planets: where∣fore then did God still raise up his own Prophets, to foretell what should befall; and them extraordinary called, and but temporally inlightened to that purpose?

26. How can Christians have a faith in Magick or Astrologie; which (since the time of Christ) have occasioned so many idola∣trous, superstitious, sacrilegious, atheisticall prophane and dissolute Heresies: and all of them so utterly repugnant to the faith?

27. Whether the magisteriall Dictates of a Jewish Rabbine, or a Pagan Philosopher, or a Christianizer compact of them both, be sufficient, either to ground, or move a rationall credence, much lesse a religious Creed, or belief?

28. Whether a faith in the contrary, hath not prevailed to eva∣cuate the vertue, and annihilate the efficacy of a magicall operation,

and Astrologicall Prediction? And what reason else is there,. why their arts and abilities have so often failed them, and they failed in them, before the face and presence of faithfull and pious men.

29. What faithfull Christian professor sometimes peradventure addicted to the study and practice of Magick and Astrologie; whose very Faith (upon his conversion) moved him not to repent, re∣cant, reprove, reject both his presaging arts, books, and Societie?

30. Whether Magicians and Astrologers have (verely and in∣deed) a faith in their own arts, and artifices? If so, wherefore then use they so manifold ambiguities, amphibologies, equivocations, ob∣scurities, insignificancies, reticencies, restrictions, cautions, fallacies, and evasions?

CHAP. III.

3. From the temptings of Curiosity.

1. HAth not the Scripture sufficiently forbidden to tempt God, by a curious scrutinie after all such things as pertain to his secret Will? Deut. 29. 29. Prov. 25. 27. Eccles. 3. 22. Psal. 131. 1. Eccles. 7. 16. Job 21. 21, 22. Act. 1. 7. & 19. 19. Coloss. 1. 18. 1 Thess. 5. 1. 2 Tim. 1. 4. Deut. 6. 16. Psal. 78. 8. 19. Mat 16. 1. Luk. 1••. 16.

2. Are there not many naturall things imperscrutable to hu∣mane curiosity; and therefore not to be attempted, without a tempting of God? Psal. 139. 6. Eccles. 11. 6. Prov. 304. Job. 38. per tot. & ••9. per tot. & 41. 1, 2, &c. Joh. 3. 8.

3. If it behoves a Christian man to be wise according to sobrie∣tie, even in divine things; how much more then in things humane, Exod. 19. 21 Exod. 33. 23. Job 11. 7, 8, 9. Iob 26. 13 14. Psal. 131. 1. Eccles. 7. 16. 23, 24, 25. Rom. 12. 3.

4. Whether a curious indagation of things hidden, absent, fu∣ture, be not a strong argument of an ignorant mind, an impatient spirit, and a discontented heart, a guilty conscience a sensuall con∣cupiscence, and an idle life? As not capable of what he inquires; not submitting to his own condition; not satisfied with the present; not pacified as concerning his own deserts and feares; not leaving

his own soul, but his body only, and not occupyed in any true vo∣cation.

5. Whether all such curious inquisitions and supervacaneous in∣vestigations (as are above tearmed toyes, obstruse vanities, difficult follies, studious impertinencies, unquiet sloaths, or lazy businesses) pertain any whit to the perfection of the understanding; and be not rather the distemper, and disease of the fansie, and the very phren∣zy, and madness of the mind?

6. To what end is a curious prying into, or interrogating after future accidents? Of whose ignorance there's no unhappinesse, pu∣nishment, reproach; and of whose knowledge there's no glory, re∣ward, comfort. That makes a man neglect the present certain, in looking after the uncertain future; and so lose the substance in gaping after the shadow▪ Whose Prediction, or precognition (if of good and true) forestalls a man so in his expectation, that it wholly takes off the edge of the fruition: if of good, and false, it nouri∣shes only with vain hopes, and makes but more unhappy in their frustration: if of bad, and true, it makes a man miserable in his own apprehension, before he be so in the event: if of bad, and false, it makes him make himself miserable, whereas otherwise he nee∣ded not.

7. What arguments are these (so old, so oft repeated) to urge or invite men to a curious investigation of things future, and for∣tuitous? Because it likens men to the Gods; it argues the diviness of the Soul; it prefers men to Beasts. And doth it so indeed? Nay rather, hath not his curiosity brought men to be like the Devill? What was the first depravation of the divine Image in the soul, but that? And have not beasts (by their own confession) a more per∣fect presagition by their senses; than men with all their reason can attain unto?

8. Wherefore are Astrologers, and especially the Genethliacks, so curious in inquiring into others fates and fortunes: and yet (of all men) most incurious in looking into their own?

9. Whether the speculation, and whole practice of Magick and Astrologie (besides the superstition and sorcery) be not a very tempting of God; at least through vain curiosity?

10. Whether the curious Artists doe not indeed tempt God in his present power, perfection, truth, wisedome, goodnesse, holi∣nesse, mercy, justice, prescience, and providence; and that according to one or other, or many, or most, if not all of these ensuing par∣ticulars?

1. In presuming of, or pretending to Gods knowledge, approbation, power, and assistance; without, nay and against his word, and will. 2. In prescribing, and circumscribing him to cir∣cumstances; and especially such as are their own superstitious cere∣monies. 3. In labouring to allure God unto their own wils, rather than submitting theirs, to his. 4. In searching not only besides the Scriptures; but besides all that God hath been pleased to reveal. 5, In deserting of Gods known way; to invent or prescribe their own way for the cognition, acquisition, or effection of any thing. 6. In tempting the Devill, to tempt God. 7. In consulting dia∣bolically; yea and compacting with the Devill; either explicitly, or implicitly. 8. Interrogating Angels, Devils, Daemons, Spirits, Geniuses, Souls, Dead men, Planets, Prodigies, Sacrifices, Carcas∣ses, Entrayls, Beasts, Birds, Fishes, Serpents, Idols, Images, Figures, Characters, &c. and so making them their tutours, and instructers as concerning these things; to which they themselves were never insti∣tuted by God. 9. In assimilating, and comparing men to God so mainly, for such things, as belong to no part of the image and si∣militude of God in man; or else have but the least, and most im∣perfect foot-steps thereof. 10. In pretending those arts, and acts, to manifest and make known God; yea, and (in peculiar manner) to conduce, and direct to him: which (in truth) serve but to ob∣scure him, alien him, and utterly seduce from him. 11. In pre∣tending to religion, devotion, conscience; even in matters of more impiety, and profanesse. 12. In being irreverent in the exercise of a true, and superstitious in that of a false religion. 13. In asser∣ting a true, and due religion, or adoration, as well among Jews, and Pagans: as among Christian professors. 14. In acting without faith; or out of a presumption, by placing faith upon a wrong ob∣ject, or to a wrong end. 15. In having a faith in such things, as God hath neither proposed, nor revealed. 16. In trusting to, and being more affected with humane predictions and presages; than divine promises, and providence. 17. In wavering in a truth, and doubting of a thing most certain: and yet being peremptory in a falsehood, and making themselves most certain in things very doubtfull. 18. In presuming to have such a knowledge extraordina∣rily infused; which is ordinarily acquisite. 19. In placing, the dee∣pest knowledge, and boasting the highest learning to be in the lowest, and meanest matters. 20. In neglecting the acquisition of the greater truth, and gift; through a studious inquisition after a

lesse. 21. In prying or diving into profound, sublime, abstruse, oc∣cult speculations; without due application, or true relation unto life, practice, state calling, manners, vertue, conscience, religion, the Gospell, or God himself. 22. In seeking only that they may know, to know: or else for pride ambition, vain glory, faction, contention, policy, covetousnesse or other sinister ends. 23. In not referring the knowledge of the Creatures to their due and necessa∣ry ends. 24. In referring the information of the intellect, chiefly to the indulging and promoting of the sense. 25. In being busily inquisitive after thing improper and impertinent; and such as di∣rectly concern not Gods glory, their own sanctification, and the edification of others. 26. In making professions of such arts, and artifices, as are neither necessary, nor usefull, either to Church, or Common-wealth. 27. In making it their main studies, to know those things, whereof a man may be innocently ignorant, and can hardly be profitably instructed. 28. In attributing much (or all) to those kind of sciences, disciplines, arts, occupations, which good men are little acquainted with: and in which they that are most versed, and occupyed, are not good. 29. In arrogating to them∣selves a knowledge, above their proper ingenie, capacitie, facultie, education, office: and so easily putting truth for error, and error for truth. Insetting up and admiring their own inventions, and fancies; for the secret gifts, and peculiar inspirations of Gods spi∣rit. 31. In proclaming themselves for admitted unto Gods coun∣sels; ere they can endeavour themselves to be entred into his Court. 32. In setting after the book of the Scriptures, to the book of na∣ture, and of the Heavens. 32. In thinking to imitate God, and nature in those things, for which they have neither precept, nor liberty 34. In pretending a search, and examination of nature; where nature hath really neither being, cause, effect, signes, means nor end. 35. In elevating and extolling nature as a soveraign deity: or else in pressing and torturing her, as a servile slave. 36. In a∣busing the creatures to such end and uses, as God never ordained them, their own nature never inclined them, neither is a power extraordinary working or consenting to apply them. 37. In as∣king or requiring a singular sign, without any singular inspiration, or instinct; or any just cause, reason, or necessity. 38. In setting up their own signes, and making them to signifie according to their own imaginations. 39 In attempting to proove, approove, purge, clear, ratify, conform, find, and find out, by inordinate and un∣due

explorations and tryals. 40. In labouring long and much, to make an experiment of those things, whose utmost use and profit ends in the experiment. 41. In still nothing but making experi∣ment, of what they have had already vain experiment enough. 42. In making experiment a proof; where experiment serves for no use. In wasting, or hazzarding the losse of time, health sub∣stance, credit, conscience; for the gaining an experiment of that, which is no way reparable, or proportionable. 44. In expecting answerable effects, from unapt, and unlikely causes. 45. In being sloathfull, and impatient of Gods time, and means. 46. In pre∣suming to attain to the end; without the use of ordinary, and law∣full means. 47. In using inordinate, and undue means. 48. In loo∣king for extraordinary and miraculous satisfaction; where the or∣dinary means are sufficiently afforded. 49. In applying grave and serious means, to light trifling intents and purposes. 50. In admit∣ting and approving of such means, and wayes; as they cannot but be convinced, must needs be of a diabolicall introduction. 51. In acting out of their proper and laudable callings. 52 In exposing themselves to Satans temptations. 53. In not avoyding the oc∣casion, nay urging, and exposing to it; and neverthelesse presu∣ming to escape the danger, temptation, infection, participation. 54. In being superstitiously affected with vulgar and vain obser∣vations. 55. In attributing vertue and efficacy (corporeall or spi∣rituall) to bare ceremonies, circumstances, forms, figures, words, characters, ligations, suspensions, circumgestations, &c. 56. In imagining, discoursing, practising against the light of nature, sense, reason conscience and the Scriptures. 57. In an impiety, or (at least) temerity of invoking provoking voting, devoting, impre∣cating deprecating execrating consecrating, adjuring, conjuring, perjuring, &c. 58. In prying into what peradventure may befall others: and never looking into what may worthily happen unto themselves. 59. In making long discursations, to learn strange tongues strange characters strange doctrines, strange manners, strange habits: and then returning home, to make long and strange discourses of them. 60. In publishing studies, and works of a light subject unprofitable use, and dangerous consequence; and that especially in times of publike calamity, and judgments, to take up mens minds with vanities, when they ought every day to me∣ditate upon, and expect their deaths. Now let them (or any one else, that can but read what hath lately been compiled, or transla∣slated

into the English tongue) consider all these, and therewithall compare those circulatory, and joculatory Pamphlets, and volumns: and they may plainly perceive how much of them may easily be brought in, by way of instance, upon these severall particulars; of tempting God, through vain curiosity.

CHAP. IIII.

4. From the testimony of Authority.

1. WHether (besides the Divine) the testimony of all hu∣mane Authority, hath not agreed wisely to con∣demn Magick, and Astrologie: and so the power of it, justly to punish Magicians, and Astrolo∣gers?

2. Whether the Artists themselves are so unread, as not to ob∣serve, that any cursory Reader might (with no great business) make a voluminous collection of testimonies and authorities, profesly against their Arts?

3. How many generall free Councils, and Ecclesiasticall Synods, have devoutly and severely anathematized, not only those that pro∣fess or practise such kind of arts and sciences; but all those like-wise that consult with them or give credence to them?

4. How many antient Orthodox Fathers have given their u∣nanimous judgment against the judiciary Astrologie? And which of them (Greek, or Latine) if sometimes addicted but to the study, or curiosity of it, hath not retracted it? Or which of them, that peradventure hath erred, in admitting some slender part of it; not∣withstanding hath not vehemently inveighed against it in the main; and zealously maintained the truth, to the utter exploding of the whole errour?

5. How many Sects of Philosophers (Stoicall, Epicurean, Aca∣demicall, Platonicall, Peripateticall) have rejected it; especially in the sortilegious and soothsaying way of it?

6. How many Historians (of all nations, and ages) have infa∣mously branded both their persons and their practices?

7. How many Poets have been smartly satyrizing; and faceti∣ously deriding both their vice, and vanity?

8. How many School-men, Casuists, and other Christian Wri∣ters (Papists, and Protestants) have sufficiently refuted, and re∣proved it?

9. How many wholsome Lawes (of Christians, and Heathens) Imperiall, Ecclesiasticall, Civill, Municipall, O••conomicall, have been enacted against Magicians, Mathematicians, Chaldaeans, Astrolo∣gers, Diviners, Ariolists, Necromancers, Sortiaries, Soothsayers, Prophesiers, Predictors, Circulatours, Joculators, or Iugglers? And although it may be in the fate, or fortune of some of them, to escape the penalty of those Lawes; yet whether it be in all their Art to elude them, as concerning the obnoxiousness of guilt, crime, offence or malefacture?

10. How many Emperours, Kings, Princes, States, Magi∣strates, have decreed to banish, or otherwise punish them in all their kinds, as the very pest of the Common-wealth?

11. Whether all those arts, and artifices, ought not justly to be adjudged as evill, unlawfull, incommodious, pernicious, intolera∣ble; which all kinds and degrees of authority have agreed to re∣prove, condemn, and punish?

12. Why doe not only the Divine, but all humane Authours (ecclesiasticall and prophane) use to speak of divining arts, offices, and operations so indiscriminatly, and promiscuously (yea, although they touch upon them but briefly and occasionally) Is it not be∣cause there is much of the vileness and vanity of any one kind, in every kind: and of every kind, in any one kind? And so, is it not to refell, or prevent the evasions of any one kind of Divination, that it should not presume to set up it self in an absolute distinction, and perfect exemption from the superstitious errours and enormities of all the rest?

13. Whether their Aegyptian, Arabian, Aethiopian, Chal∣dean, Jewish, or Heathenish Authors, have any jot adorned good learning: and not rather conspurcated and depraved (besides all other learning) even their own art?

14. How many are the spurious Authors of these Arts; that have usurped to themselves the names and titles of holy men, and of men more famous in their own way; on purpose to vend their nugacious fables, and prestigious impostures with more esteem?

15. How many Magicall books have been devoted to the fire, and burnt, not only by Christians, but Pagans also?

16. Of what account are the Mathematicall Masters among

themselves: when they are either swearing upon one anothers words, or else prejudicating one anothers opinions? And which of these two extremes does most disparage a true Authority?

17. Whether the saying, or sentence (if not hallucination and errour) of any Egyptian, Chaldaean, Arabian, Aethiopian, Syrian, Phoenician, Judean, Persian, Barbarian, Graecian, Roman, Jewish Rabine, or Heathenish Philosopher (for such they account of as their Authors) be authentique, or of sufficient authority, to be received, and cited as an universall, well known, and undeniable principle?

18. How many ridiculous Fables, absurd Paradoxes, sleight con∣tradictions, fanatick opinions, and detestable heresies, have been temerariously broached and pertinaciously maintained by Astro-magicall Authors, old and new?

19. Whether it be the vain pride, and arrogance of the Author; or the naturall defect, and obliquity of the Art; that (among Magicians and Astrologians) scarce ever stept forth, or crept up a Writer, or yet a Translator, but held it to be his part, to refell, and reject some former; and to broach, and boast some new fancie, or opinion of his own?

20. Whether Magicall and Astrologicall Authors need any more confuting and confounding, than is to be observed among them∣selves, by him that hath their books by him, and time to read and compare them each with other?

CHAP. V.

5. From the vanity of Science.

1. HAth not the Word of God concluded both the Artists and their Arts, for vain and false? Isa. 44. 25. Ier. 14. 14. and 27. 9, 10. Mich. 3. 7. Zach 1. 2. Ezek. 3. 6, 7, 8. & 21. 21, 22, 23. Eccles. 34. 5.

2. Is not the Word of God sufficient to instruct as touching any thing future (necessary to be known, for this, or the life to come) without any other predicting arts? Deut. 8. 14, 15. 2 King. 23. 24. Isa. 8. 19, 20. and 44. 25, 26. Jer. 23. 28. Act. 19. 19. 20.

3. Whether the distinction, or difference (used by so many Au∣thors,

and partly conceded by some of themselves) ought not to be strictly observed, betwixt Astronomie and Astrologie? The one being a speculative Science; the other a practicall art. The one signifying the Rule and Law of the Starres among themselves: the other a wording or talking of the Stars, what Lawes they give, and rule they have over others. The one soberly considering the natu∣rall motions of the Stars: the other curiously inquiring, and pe∣remptorily pronouncing upon their supernaturall, preternaturall, unnaturall effects.

4. Whether those principles that may be true in Astronomie, be of a right applicature in Astrologie? Or why should this bor∣row the Canons, or so much as the Tearms of that; since it abuses them to another end?

5. Whether Astrologie doth not more disgrace Astronomie, than Astronomie is able to countenance Astrologie? And who but the Mathematicall practitioner, is he that hath dishonoured the Pro∣fessour?

6. Whether Astrologie (the magicall divining Astrologer) be a liberall Science: and not rather a servile Art or Artifice? If it were a liberall Science, how chance not well founded, and flourishing Common-wealths (Christian or Pagan) ever allowed the publick profession of it, as of other Sciences; but that it did still muscitate in dark corners, and durst never proclame it self, but in darkened, distracted times? But doe not true Artists themselves call it Me∣chanicall? And is not the highest speculation of it percepted and perfected by manuall instruments, and those fallacious too, as themselves complain? So that it is a question, whether is likeliest to be the greatest proficient, the Student, or the Apprentice in Astro∣logie?

7. Can that indeed be a true laudable art, or profession, Many of those principles, and most of whose practices abuse and over∣throw the very principles, and practices of other laudable and libe∣rall arts and Sciences?

8. What certainty or credit of such an art, whose principles are Hypotheses, or meer suppositions; the conclusions but conjecturall, and hardly probable at best, the Authours obscure, and of dubious saith; the opinions contrary, and oft-times contradictory; and the practices imposturous, nay prestigious?

9. How can Astrologie be accounted as a liberall, distinct, and usefull art; When as take away from it what it begs, or rather

steals to cover, and colour it self withall) from Physicks, Opticks, Geometry, Arithmetick, Astronomie, and nothing is left of its own, or peculiar to it self, but a bare goeticall Genethliacism, a fantasticall figure-flinging, and a collusive calculating, or casting of Nativities?

10. Whether it be a clear and receptable distinction of Ma∣gick, Theurgicall, and Goeticall; divine, and Diabolicall; white, and black Magick; and Astrologie good, and evill?

11. Seeing all the kinds of Magicall and Astrologicall Divi∣nation tend to one undue end (the inordinate precognition, and pre∣diction of things future) whether the object matter, or signall means of Divining (by things in heaven, or on earth) be sufficient to distinguish the art or act, unto lawfull or unlawfull, good and bad?

12. Whether those Magicall and Astrologicall Writers, that would seem so nicely busie in distinguishing, doe not confound themselves ere they are aware? and while they would pretend to sift from their art, and reject so many opinions, and practices (as vain, fabulous, superstitions, idolatrous, imposturous, prestigious, dia∣bolicall) doe not themselves nevertheless retain, and seek to esta∣blish too many of the same branne?

13. Whether the Divination of things future (especially such as concern the Soul, mind, will, affections) be a Science naturall, spirituall, artificiall, or diabolicall? If naturall, where are the in∣nate principles, primely seminated, common to all men, perspicuous to perceive, and profitable to life and actions? If spirituall, where's the extraordinary revelation, speciall illumination, universall edifi∣cation? If artificiall, where are the true and certain rules, rea∣sons, demonstrations; all opposite to vanity, chance, delusion?

14. May not an art be justly suspected, nay censured for dia∣bolicall, not only because of a compact, either explicite or implicite, or of an invocation, adjuration, imprecation, &c. but also because of a superstitious assent, proud curiosity, presumptuous temptati∣on, inordinate means, and incommodious, nay pernicious end and use?

15. If Magicall divining, or Astrologicall predicting had any thing of a lawfull and laudable Art or Science, would God have forbidden it? Nay, would he not have taught it his own People? If it had been usefull to his Church, why suffred he none of his Servants to professe, or practise it? why permitted he it to begin,

and proceed amongst Pagans, Idolaters, Atheists, but that the Devill had a hand in it, and mens corruptions led them to it?

16. Whether Magick, and meer Astrologie, was more simple and innocent of old, than of late? If so; what glory of Pagans? what shame of Christians? Wherefore vaunts one, of the Arts growing to perfection? and complains another, of its falling into degene∣rateness? Alas! what perfection, of a thing not proved to be good? and what degeneratness, of a thing too evidently evill from the very first?

17. How can such an art or science be true and certain, which teaches no right end; for the most part reaches not its own end; and uses means ordained to no such end?

18. Wherefore have the Artists pickt, or rather patcht their words of art, out of all languages (orientall, and occidentall.) Is it on purpose to impose upon mens admiration; and upbraid ig∣norance to those that understand them not, as they would them∣selves? I cannot think, as they doe themselves. For then, why are they so various in accepting, translating, paraphrasing and explai∣ning a many of them? Why conclude they the most barbarous, in∣significant words to be most efficacious in operating? Is not this strange, that words, which operate, nay signify nothing to the ap∣prehension, should be made the great significators, and operators of things both in heaven, and earth? while their words, or tearms are (worse than secoud notions) exotick, barbarous, non-significant, non sensuall; is not there the vanity of their art? but when they once grow to be blasphemous, execrable, profane, diabolicall; what vileness and abhomination must that of necessity be?

19. For as much as every true science abhors equivocall tearms, and voyces: what may we call that art, that (besides them) uses equivocall sentences, and conclusions? And indeed, knows not well how to use any else; and therefore wholly rejoyces in them. Of the two, which is more ambiguous, the Oracles of A∣pollo; or the divining predictions of Magicall Astrologers? But what marvell is it, that the Scholars should speak altogether af∣ter their own Schools dialect? only on would think, they should hate themselves in their own precocity.

20. Whether the very principles and rules of Astrologie, or any proposition, or prognostication (as well touching weatherly events, as arbitrary contingents) may not be directly proved among them both pro and con?

21. Whether Astrologers (old, and new) have alwaies used the same names, figures, characters, instruments, calculations, computations, hieroglyphicks, houses, suppositions, significations, distinctions, order, &c. And wherefore were they altered? and with what concent yet remaining between them?

22. How many new inventions, and devices in Astrologie? so that almost every later writer accounts it his only glory in the art, to have found out that himself, which he confidently avers, the learned before him never once observed?

23. Whether the sundry ways of calculating, computing, in∣venting or finding out of altitudes, longitudes, latitudes, ampli∣tudes, magnitudes, multitudes, &c. be all demonstrable; and doe not rather enervate, and impede the certainty, and facility of one another?

24. Who of them is able to reconcile, and salve all the ano∣malies, irregularities, obliquities, epicicles, fictitious circles, retro∣gradations, intercalations, intervals, contrary motions, inequali∣ties of appearance, peregrinations, corrections, suppositions, op∣positions, &c. that they usually talk of in their art?

25. When will the Genethliacks compose the differences among themselves, about the best way of calculating, about the constitu∣ting of the natalitiall theame, about some significations of the Stars, about the choice of significators? which they say are so hard to be judged of because of the equall reasons, and authorities on both parts. Now must not such variousness of their science, beget erroneousness of their prescience?

26. Whether all kind of starry conjunctions have been hereto∣fore? or whether some of them are not yet come? or whether some of them that have already been, shall ever be again? And how can so long an art (as their mathematicall is pretended) be attained to, in so short a life? seeing (as themselves say) the same revolution, position, constellation, happens not in so many ages; nor in so many thousands, and scores of thousand years. Where's then the observation, memory, comparison, experiment?

27. Whether the new Astrologers may ground their predicti∣ons upon the old: or the domestick upon the forrain? seeing all Stars (their conjunctions, aspects, appearances) are not for the same horizon, meridian, latitude, region: And therefore not sembla∣bly corresponding in every part, how then serve they for the same, or the like observation, and collection?

28. Wether there can be any universall rules, principles, de∣monstrations of this presaging or prognosticating art: seeing the same Stars signifie not the same things to severall places; especially the remoter regions?

29. What certainty of presaging can there be by observation of the Stars: when as there are infinite Stars altogether unknown▪ and not only so, but sundry motions of certain Planets not suffi∣ciently known (as they confess) to the Star-gazers themselves?

30. Whether the Stars (in their constitutions, constellations, conjunctions, aspects, configurations, progressions, radiations, in∣fluences, significations, portents) respect not universalls, rather then particulars? And thereupon, whether the skilfullest Astro∣mantick (even in his precisest observations) be not convinced with∣in himself, of more causes of errour, and doubting; than ground of truth, and certainty, for peremptory, and particular pro∣nouncing?

31. As there are infinite Stars whose names, natures, numbers, motions, vertues, are yet altogether unknown: so, may not all those they know not, to be opposite (in all) to those they know? what certain judgement then can there be▪ where although it were known, what might incline or dispose; yet it is unknown, what may alter, and impede?

32. May not the positions of the Stars be such, as may signifie some health, some sickness; some wealth, some poverty; some ho∣nour, some disgrace; some prosperity, some adversity? And then, how can the Judiciall Astrologer certainly say, which shall be more, which less; which first, which last?

33. Which of all the Artists is able to inform us directly, what defluxions, or effects the severall Stars have at this present, in the divers, and distant regions of the world? And what influentiall vertues have they all (jointly, and severally) upon all things, ei∣ther animate, or inanimate?

34. What convinc't and confest uncertainty of Astrologie, and ignorance of Astrologers, as concerning the substance, quality, magnitude, multitude of the Stars; the nature and quantity of the heavens, the number of the celestiall orbes, all their order, their difference of dignity, their variety of motion; their comparison a∣mong themselves, in greatness, light, power, and effect their pro∣per vertues upon elements, living creatures, Plants, Herbs, Stones, metals, and things artificiall? Besides the new Stars, and the un∣known;

is not all their observation (even of those they account to be more notorious and familiar) tyed onely to one sense; and that often deceived, through the undiscoverable distance, the im∣perceptible velocity of the heavenly bodies motion, the indisposi∣tion and pravity of the mean, the imbecillity of the eye, the fault or defect of the Astrolabe, and of other their Tables, and tools or instruments? Is not there (in all this) ignorance enough, both argued and acknowledged? and must there not then needs be errour accordingly?

35. Whether not only the Planets may change their houses; but the parts, and Signes of the Zodiack (in time) change their places; and so the severall Regions and coasts of the world may be now assigned under one of them, and now under another; and accordingly alter both their natures, manners, and religions? As for our selves, among the rest, was it not judiciously and profoundly delivered by one, that (from the time of Ptolomie, to his own) the Spaniards, the Normans, and also we Britains, were under the Scorpions heart; and so were both crafty and covetous; who be∣fore were both faithful and honest, while we were under Sag••ttarius. But belike Aries is now gotten over us, or we gotten under the Ramme: nay, and one part of us (about London) under one Signe; and another part of us (about York) under another. I now doe but ask of them, what shall be our natures, manners, fortunes, and religions, when we come under the next?

36. What are all those influences, they talk so much of? whe∣ther palpable, or occult vertues? If palpable, why not plain to sense? if occult, how known perfectly to the understanding? And how far penetrate they? whether to the surface of the earth, and moving things there? or else to the immoveable Center? If to the surface, by what property? if to the center, to what purpose?

37. How prove they some Stars (their conjunctions, aspects, influences, operations) to be benign, and fortunate; others Ma∣lignant, and unfortunate? If they talk of the inequalities of the first qualities (heat, cold, moysture, dryness) may we not speak to such a purpose of a minerall, or of an Herb, as well as a Star? But grant they be indeed so as they say; yet, when is the benignity of the one, or malignity of the other verily predominant? and upon what certain particulars? and by what naturall causes? and to what ordinate ends?

38. Whether a Planet, or a Comet, be more significant and pre∣saging

future events? Or say (at the same time) the Planet signi∣fies one way; and the Comet another; which of them shall pre∣vail; Or what need the extraordinary portents of Comets; if the ordinary significations of Planets be sufficient?

39. Can an Astrologer as easily foresee, and foretell a Comet: as an Astronomer can an Eclips? If so; how chance it hath not been hitherto done? if not; then are they not ignorant of Prog∣nosticating, and presaging, of, and by those things that portend the greatest mutations?

40. Whether Comets naturally portend effects, or consequences good, or bad? If good; how stands their own conclusion; That there is no Comet, but brings evill with it? If bad; how stands that story of Sybilla Tiburtina; who (they say) shewed Augustus Cae∣sar of Christs nativity, from a stupendious Comet?

41. Whether those they call the new Stars betoken not greater mutations; than the old Stars? and in that regard argue not a grea∣ter defect in the old Stars designs: and especially in the old, and new Star-mongers art?

42. Whether those letters or characters composed of Stars (by whose reading, presagition may be made of all things future) be Hebrew, Arabick, Samaritan, Egyptian, Ethiopick, &c? And why not the letters or characters of other languages, as well as these, seeing the Stars signify to one Nation, as well as to another? But (in truth) if there be any such art, as reading or spelling by letters and characters: what need now of any such art, as reading and spelling by aspects, and conjunctions?

43. Whether there be one way of calculating? or whether it be free for every one to invent and follow his own way? and which of them is most direct and certain to be credited?

44. Is not this one profest way of Calculators, or Nativity Casters? First (to know the ingenie, and fortune of him that is borne) have respect to the Sign of the Zodiack; then in the Sign observe the Degrees; then in the degrees distinguish sixty parts; and in them the scruples, and sections, and moments of scruples, &c. But who can so diligently and exactly observe all those moments of time, in which one is born; and all the particles of those mo∣ments; and not some way hallucinate in the horoscope? Which of the skilfullest and most exact mathematicians, is able at once to observe the very minute of ones birth; and withall note all the Stars (both fixed, and erratile) under which one is born; and

that without any errour, or erratile apprehension in himself? But could he mark all these never so accurately in a fixed observation: yet how can he know the moment of the conception? And is not a mans conception of as much moment, to his life and manners, as his Birth? And doe not the Stars confer as much (if not much more) to that; as to this? Now if these moments of times (in one or other) cannot be observed, nor conferred with the aspects of the Stars, without some, (and no small) errour: how then can it pos∣sibly be, that the genethlicacall profession, or practice, should either be certain, or true, or probable, or credible? Yea grant the Ge∣nethliack did not erre in the moments either of a mans birth, or his conception; nor yet were any whit deceived in noting all the Stars and Constellations under which he is conceived, or born: yet what certainty, or yet probability, is thereupon to be collected and concluded, as concerning either the good, or bad manners, and fortune of a man? Since God hath so created our souls, as that they depend not upon the qualities of the Stars; nor yet upon the condition of the body: nay seeing (in the very mutations of bodies) God uses the Stars but as his instruments, and according to his own free will and pleasute. I say (Bodies) for where did he make use of them so much as to incline; much lesse to constrain the mind?

45. How can a Genethliack calculate a Nativity 20. or 40 years past: that is not able to doe it exactly, although he were present at the Birth? Suppose a child born, not in the day time, but in the night; and that not cloudy, but Starry bright; and the In∣fant not staying in the birth, but springing out in an instant; and the Star-gazers already composed to the speculation; nay and a Post immediatly dispatchd to convey the news of the bringing forth; from the childs bed-chamber, to the Star-gazers turret: yet what betwixt the Mother, the Infant, the Mid-wife, the Mes∣senger, and the Star-gazer, how many delaies of moment must of necessity intervene, and elapse, to make all at a losse, as touching the very point of the birth; and the very point of the Stars posi∣ture, and aspect? For, take their own concession of the rapid ce∣lerity of the Stars motion, and how many conjunctions may passe over even in the very instant of the birth: seeing every minute and moment is enough to alter the aspect, or the aspection? Especially, before the Genethliack can possibly have made the least part of his necessary observations. For (if he goe the old way to work)

how can he distinguish or divide his orb, or Signifier into twelve parts; and every one of those twelve parts, inro thirty portions; and every one of these portions, into sixty minutes; and every one of those sixty minutes, into sixty I know not what, and when they say into sixty seconds, thirds, fourths, &c. doe they know what they say themselves? I say, how can all this division be done, in an indivisible point and moment of time? How impossible is it for him to comprehend, in which sixty, of the sixty parts or mi∣nutes, the very moment of the Nativity doth consist? And if every moment render a new face of the heavens, a new positure of the Stars, a new constellation, and those of contrary significations (fortunate, unfortunate) which of them now will be assign to the birth?

46. What can they distinctly and precisely collect from any mans Nativity; when as the shortest, and most imperceptible a∣toms, points, minutes, and moments of time, and motions, are enough to make a difference betwixt long-liv'd, and short-liv'd; health∣full and sickly; rich and poor; wise and foolish; honourable and base; famous and obscure; just and unjust; good and bad? And is not that difference enough to make a confusion in the ap∣prehension; and that confusion, to cause a falsehood in the pro∣nuntiation, prenuntiation, or prediction?

47. Whether the influences of the Stars, or their impressions of qualities, be not of the conception, rather than the birth, or bring∣ing forth? And whether that ought not chiefly to be regarded by calculating manner-spellers, and fortune-tellers? And how can the precise moment thereof be known to them, since the Mother her self is ignorant of it?

48. Whether one and the same Constellation be upon every part of the Nativity? If so, how concurre the swift motions of the Starres, with the slow motion of the birth? If not, then to which of the Constellations (for the grounding of judgement) shall the Nativity be ascribed? To that at the first beginning, or in the mid∣dle, or at the last moment or end?

49. Whether the Genethliack (for the hour and minute of ge∣niture) may collect more certainty of pronouncing from the light and height, and sight of the Sunne; and of the Stars: or else from the going of the Clock, the Diall, or yet the relation of the Mid-wife? I can assure you, this is made a great question among them∣selves, and these latter are of no slight account in the work of the art.

50. Whether it be a wiser mans part, to judge of the event, by the geniture; or of the geniture, by the event? To resolve this, they shall need no more, but only ask some of their own.

51. Whether those numbers and minutes, yea numbers of numbers, and minutes of minutes (which Astrologicall Ma∣thematicians pretend to work by) are possible to be observed in the starres; whose numbers are numberless, and motions minuteless?

52. In as much as the main way of operating in the predicting and presaging art is by numbers and numberings; and numbers are but quantities, & therefore not efficacious, & numbers differ nothing re∣ally from the things numbred; and the things numbred are (a many of them) not reall, but imaginary only; and those that are reall, are not to be numbred: Now, what naturall vertue or efficacie can there be in all such numbers? Nay, is it not superstition, to put vertue in bare numbers; in certain set numbers; in a parity, or imparity of numbers; in the one more than the other? Hath not the temerity of calculating numbers given boldness to the impiety of canting, or enchanting numbers: by which they have pretended, and boa∣sted of force and power even over the Starres themselves? And what a frivolous distinction is it (in ascribing efficacy) to distinguish be∣twixt sensible, and rationall numbers? Can sense judge of numbers? or any thing else but reason only? And so betwixt materiall and formall numbers. What's a formall, but a meer••aery notion, if there be no materiall, or thing numbred? neither is there more than one simple formality of all numbers; and thats a recess from unity, or rather excesse of it. And if one formality, why therefore not one efficacy?

53. VVhether the Jewish and Paganish Astrologers have been exact in the computations of times? And if time be not exactly computed; where will the Planetarian Prognosticator, and the Genethliacall Presager begin his Calculation? But indeed, hath not God therefore concealed the exact computation of time (from the beginning of the Creation) and reserved it solely to himself; that so he may put all audacious Calculators, and Prognosticators, to silence, and confusion?

54. VVhether the motions, mensurations, computations, espe∣cially the mutations of time, and things in time; and yet more especially their significations and Predictions, are to be disputed, and discoursed Astrologically; and not rather Theologically; since

Thelogie teaches the right use, and Astrologie but the vile abuse of them all?

55. VVhether Astrologie (so much of it as may be lawfull, or usefull, viz. in the observing of times and seasons, for Navigation, Medicine, Husbandry, and such like occupations and actions) be not really a part of Physicks, or naturall Philosophie, rather than Astronomie? And therefore why doe they not rather seek to inform our understanding, and confirm our judgement by sound and plain Physicall reasons: than only impose upon our faiths, and con∣jure and charm it by strange and not pure Astronomicall termes?

56. Whether all their signall Prognostications, even in Physick and Husbandry (as blood-letting in such a Sign, gelding cattell in such, sowing and planting, the Moon being so, and so) be true, necessary, and advantagious?

57. If their Prognosticks so often fail them, and abuse the world, about the changes of weathers and seasons (hot, cold, dry, rainy, windy, &c.) for which there may be some naturall cause, and probable conjecture: who will believe them in Divining and Pre∣dicting such accidents and events, as belong not to their art?

58. Whether the proper matter, subject, or object of divining Astrologie, be the celestiall Spheres and orbs, yea or no? In as much as the Soothsaying artifice is presuming to act upon Angells, Spirits, Souls, Religions, States, rationalls animalls, vegetables, ina∣nimates, mineralls, artificialls: yea, and busies it self with supersti∣tious, and supercilious observations, and conclusions, about actions, and accidents, from the most excellent, to the most ignoble of them. Is not an Artist then a John of all trades? For surely the art must either be all arts, or else no art at all.

59. Whether a Rabinicall tradition, Cabbalisticall fancy, a Platonicall idea, a Paganish superstition, a Phreneticall Enthusiasm, a presumptuous faith; a legendary authority, a prentices Arithme∣tick, an illogicall Rethorick, a vain speculation, a paradoxall asserti∣on, a depraving adulteration, a sacrilegious detorsion, a catachresti∣call, hyperbolicall ratiocination, ambiguous equivocation, affected decurtation, or sophistication of expression, a prophane asseveration, an arrogant boasting of their own learning, and an odious under∣valuing of all others; be powerfull and sufficient to make Ma∣gick and Astrologie (arted, and arrant magick and astrologie) not only of prime-materiall non-entities, aenigmaticall oracles, obstruse hieroglyphicks, chimicall and chimericall sperm and chaos,

preternaturall mirables, occult antipathies, impertinent curiosities, diabolicall injections, prestigious impostures, and sorcerous practi∣ces: but also of Divine operations, Angelicall offices, coelestiall in∣fluences, naturall instincts, intellectuall notions, rationall faculties, artificiall experiments, casuall accidents, extraordinary revelations, sacred inspirations, spirituall illuminations, propheticall predictions, parabolicall significations, dogmaticall sentences, gracious promises, legall types, evangelicall mysteries, religious services, morall man∣ners, politick affaires, arbitrary actions, heroick motions, common conversations; and indeed what not?

60. Whether all the presaging Science (let them make never so much of it) be any more than a meer conjecturall imagination? And such an imagination of a Diviner, whose efficacy oft-times de∣pends more upon anothers imagination, than upon his own? For what can he (out of all his art) inquire of concerning thee; un∣lesse thou (out of thy curiosity) inquirest of him first? And what is he able to effect for thee, unless thou believest. If thou propo∣sest it not, can he tell for what particular cause thou commest to him? which way can our secret intentions be made known to others; but either by our own information, Gods revelation, or the Devills suggestion?

61. Whether an humane prudence (that I may say nothing of an illuminated discretion) I say, an humane prudence, studying men, expert in affaires, observant of times, and manners, mindfull of providence in the gubernation of the world, and fearfull of im∣pending judgements, and just deserts; may not make a more pro∣bable conjecture, and utter a more likely omination, of mutations, and future events, both publike and private; than the Sciolist, or the Artist, with all his Magick and Astrologie?

62. What difference betwixt some of the Artists Almanacks, and Ephimerides; and an Erra Pater, or the Sheepheards Kalen∣der? and in which of them is more superstition and futility to be found?

93. Whether the Mathematicall masters, Proselytes, and Para∣sites, so immoderatly and immodestly, idolatrously and blasphe∣mously, extolling, preferring, admiring, and adoring their own art, have not the rather betrayed it to censure, infamy, derision, and con∣tempt; not only in the judgement of all good and wise, but of all moderate and indifferent men? Wherefore then doe they so ••insolent∣ly inveigh against the ignorance and stupidity of all such, as (they

say) detract from it; when it is confest among themselves, that he is (of all) most ignorant of it, that attributes most to it; and that indeed their own arrogance and temerity, have exposed it to more contumely and detestation; than all others envy and detraction?

64. How many Arch-magicians and Astrologers have (either ingeniously or anxiously) confessed, and condemned their own art or Science, for worse than the Vanity thereof?

CHAP. VI.

6. From the obscurity of Originall.

1. WHether the vertue or viciousness, profit or pernici∣ousness, dignity or obscurity, lawfulness or unlaw∣fulness of an Art or Science, may not well be ar∣gued from the primordiall cause, Infuser, Suggester, Inventer, Institutor, and Author of it?

2. Whence ariseth the very name of a Magician? whether from these, or those Nations, Cities, Towns, Countries, Languages, Professours, Sects, Religions, Derivations, interpretations? Who (of the Magicians themselves) is able precisely to define?

3. Whether the name of a Magician be derived from Latine, Greek, Hebrew, Syriack, Arabick, Chaldaean, Aegyptian, Per∣sian? &c. and whether those derivations that seem to be accepted in the good part, and to import any dignity; be not contorted▪ je∣june, frigid, absurd, ridiculous: and those accepted in the bad sense, and signifying malefice, be not more proper, apt, orthodox, genuine, and generally received among knowing Christians; and the other left to Pagans, and Parasites alone?

4. Whether Divination simply was ever taken in the good part, or approved by any good and approved Author? However, is it not (in sacred Scripture) taken in the bad part altogether?

5. Whether it be not a Jewish blasphemy, although an heathe∣nish glory, to father the Magicall art of Starre-divining upon Adam, Seth, Enoch, Noah, Abraham, Jacob, Joseph, Moses, Job, Salomon, Daniel: And not only so, but upon Christ himself?

6. Whether it be not (of all other) the most probable opini∣on, that the black art of Astrologicall Magick or Magicall

Astrologie, had its first Professours and Practisers in Cain, and in his posterity before the Flood: and after that in Cham and his posteri∣ty? And that those Pillars (if indeed there were any such, as they traditionally talk of) were of Chams setting up, rather than Seths?

7. Whether the Astro-magicall divining was not antiquely founded and grounded upon the idolatrous Oracles of the Pagans (for they pretended to make their answers, or predictions from the Starres) And these once silenced, after it ceased to be a religion; was it not then wholly taken up as an art?

8. With what execrable blasphemy do they affirm their Pri∣mitive magick to be in God, eternall, a notion of the divine wise∣dome, an operation of the divine Spirit, &c? How much more evident is it to be from the Devill from his fall, a notion of his prevaricating knowledge, since the depravation of his will; and an operation of that same Spirit, working now in the children of darknesse and disobedience?

9. From whence else, but from the Devill, can the Magicall arts and operations come originally; who (the first of creatures that abused himself) seeks ever since to abuse the creatures (caelesti∣all, terrestriall, infernall) against their own nature and institution? Did not he himself first excogitate and invent this metamorpho∣sing, and prestigious Magick, in first turning himself into an An∣gell of darkness, and again into an Angell of light? Did he not first teach it in the deception, and prevarication of our first Parents? Gen. 3. First practice it in abusing the Serpent to his purpose? First communicate it, in telling them they should bee as Gods, knowing good and evill? For what was that ambition of knowledge, which he then suggested to them, but a vain curiosity, tempting God, by being inquisitive after things, and measures, altogether beyond the creatures naturall inclination, proper condition, and present per∣fection?

10. Whether the Devill did not institute, and ordain Augurs, vaticinators, Diviners, Presagers, Predictors, Sooth sayers. Progno∣sticators, Fortune-tellers, &c. in an apish emulation, and prestigious, imitation of Gods Prophets, and Christs Apostles?

11. Whether those Angells (to which they impose names of their own inventions) Spirits, good Daemons, and Souls of the Blessed, &c. (which the Magicians make to flye in the ayr, and to be the Authors of their arts) be not very Devils? Else, why talk they

of their veneration, as the Tutors of their arts; and sometimes again of their coaction, as the ministers thereunto?

12. Whether many professors and practitioners of Magicall arts (in all kinds) although (while they have flourished and been favoured) they have pretended, and vaunted them to be innocent, lawfull, commodious, nay divine; yet when they have been brought to severe examination, and execution by Magistrates, have they not then been Convicted, and confessed, all was proceeding from the Devill, and tending to them.

13. Whether such an art may not (without injustice) be imputed to, and from the Devill; where (at least) an occult, secret, tacite, impli∣cit compact or covenant is more than to be suspected from a curio∣sity, temerity, superstition, of believing, assenting, hoping, expecting, inquiring, requiring, conjuring, adjuring, pretending, promising, en∣devouring, and attempting: and all this concerning such events or effects, as can neither religiously, nor reasonably be expected from God, or Nature, nor yet from orderly and sober Art it self?

14. Whether judiciary Astrologie was first founded upon di∣ligent observation, or palpable event: and not rather upon diaboli∣call suggestion, and superstitious imagination? For how can they say, it was grounded upon observation, or experiment? When as (by their own rules) the very same face of the heavens, and posi∣ture of the starres, seldome or never happens. Because innumera∣ble starres shall not have absolved their circuit, and return to the same habit; if the world should last more than six times six thou∣sand years?

15. Was ever heard a more sensless shameless fable? That the Chaldaeans have had the Monuments of Astrologicall observation, for four hundred and seventy thousand years? How long is it then (according to that account) since the world began? Nay, how long before the starres began, was Astrologie on foot? The next lye is not altogether so lowd, but a great deal too big for truth, and credibility; That the Aegyptians have profest Astrologie for this hundred thousand years.

16. Whether the Magicians and Astrologers (after all their search among Jewes, Aegyptians, Chaldaeans, Phoenicians, Persians, Syrians, Graecians, Romans, &c.) are able to find out exactly the true originall of their own art: or precisely set it forth as touching the first professors of it? Doth it not require a brighter and safer Spirit of divining, than ever was in Astromagicall Diviners, to

divine when Astrologicall Magick had its first profession among men, and by whom?

17. Whether Magick and Astrologie was invented by o••e per∣son, or many; one Nation, or many; in one place, or many; one Age, or many? And whether those many Authors (so uncertain, so obscure) are worth the reciting, or the asking after? Nay, whether the sundry names, numbers, and operations of the Starres them∣selves were not invented and divulged some by one man, some by another; some at one time, and some at another? and whether wee have not new inventions still broached and vented: and those con∣demning and despising the former for fictitious, and ridiculous?

18. Whether the first Inventors and professors of Magick and Astrologie were not men Heathenish, Idolatrous, superstitious, im∣pious, profane, hereticall, hypocriticall? And how far their follow∣ers came short of them in all, or most of these?

19. If Magick was at first (as some say) no more but a morall kind of divinity, or disciplinary institution: how grew it then into an Idolatrous Religion, superstitious speculation, and prestigious operation?

20. Whether Star-gazing, Sooth saying, prognosticating, pre∣saging, &c. began first within the Church, or without it? If with∣in; why are Gods people admonished against it, as the way, and custome of other nations? If without, then was it not a doctrine of Gods gracious instituting, neither yet necessary, nor usefull to his Church. Let them tell us, who brought it first into the Church? of what note he, or they were? by what warrant they did so? and to what fruit, or edification? Nay, can they deny? they that brought in Star-divining; did they not also bring in Star-worshipping to∣gether with it?

21. Whether the obscurity and baseness of Originall in Ma∣gick, and Astrologie, argue not sufficiently the vileness, and abho∣mination thereof; as well touching the doctrine, as the practice: in as much as the heavenly, and holy truths, either of nature, in her integrity; or of the Law, in its morallity; or of the Gospell, in its spirituality; are all of them of so eminent, and evident origi∣nall, or descent?

CHAP. VII.

7. From the Law of Nature.

1. WHether there be (by nature) imprest in the Soul of man, a faculty proper for the presa∣ging of things future; or a naturall incli∣nation tending to Divination? Is not the prescience or praevision of future things con∣vertible to the nature and essence of God: and therefore incom∣patible to the nature of any creature, in heaven or earth▪ Can there be the species of things future comprehended in, or by a mind, that is not divine, and infinite? Since therefore the Soul is not of such infinite vertue; but that nature hath limited her to her own Law, of apprehending things, either by speciall revelation, common illumination of reason, or sensible collection: how then hath the Ideaes, species, or Images, of all things (especially things future) lodg'd in her? Those imperfect Ideaes, species, or images that are in the mind; are they there properly? and not rather accidentally; sc. from the apprehension either of some things present, or else past? we know there are in men senses, to observe things present; and memory, to recollect many things past; and understanding, to pre∣conceive some things that may come of certain causes, or may per∣adventure fall out according to probable conjectures: yea and Faith likewise, to believe what shall be by divine revelation and promise. But what naturall abstract faculty call they that, that can foresee, and foretell things future, from imprest Ideaes, species, i∣mages, &c. What though there be in the Soul a naturall faculty (called memory) to record, or recall things past, is there therefore an opposite faculty (called who can tell what?) whereby to divine of things to come? If there were such a faculty or power, oppo∣site to memory; why should it presage or predict one future thing, and not another: since the memory is able to recollect one past thing, as well as another? What tell they us of the naturall pre∣tensions of Beasts; and frequent predictions of Fools, mad men, Infants, of men sleeping, dreaming, distracted, dying? will they make ordinaries, of extraordinaries; and universals, of singulars;

and common motions, of heroicall: or else, subtilties, of phren∣zies; sagacities, of imbecillities; and direct presages, of occult and confused instincts? What if brutes have a naturall instinct, or pre∣tension of some future effects, whose causes notwithstanding they understand not: must a reasonable Soul therefore naturally divine of those things, whose naturall causes it knows not? But admit there were such a naturall imprest faculty of the Soul or mind, as species abstracted, or collected within it self, to divine, predict, or prognosticate by: we then urge their own argument against themselves; what need it to look out to the Stars, or to any other creature (in heaven or earth) to that end and purpose? One thing indeed both we, and they are convinced of; that there is in all our Souls a naturall faculty (called Conscience) greatly addicted to pre∣saging: which (if it be justly judging, and not erroneously opining) will presage more directly, and certainly of effects, and consequents (temporall, spirituall, eternall, good, bad, happy, unhappy, of hopes, and fears) than can all the Planets, although they conspired to prognosticate in one conjunction. Let our Planetarians there∣fore (both actors, and consulters) see to it, that they suppress not within themselves, nor slight that true presaging power.

2. Whether that humane Art can be lawfull and laudable (as having the least part of Gods gift in it) whose principles, practices, and profitable uses are not according to the Law, and orders of nature? For all things in nature, as they are from a certain be∣ginning so are they destinated by proper means, to a profitable end. Now though some such things may be yeelded to simple A∣stronomie: yet who can make any of all these plainly appear in sophisticated Astrologie? As nature in it self intends the conser∣vation of every creature: so all that it can intend in any Art, is the usefulness and benefit to humane Society. (For it askes more than natures aym, to make it advantagious to Christian comm••∣nion.) But let them prove the first; otherwise, why may we not conclude the Art, to be as well unnaturall, as irreligious?

3. If (from natures first beginning) they of the least life (among the lower creatures) had their perfect being, and flourishing, with∣out any influence of the Stars: why then are they of the nobler life, made so mightily (both for their substance, and quality) to depend upon them? Now, who (that is Christian, or but read in Gods book of nature) dares deny, but that all the vegetables (Grasse, Herbs, Plants, Gen. 1.) were, and flourished in their na∣turall

vigor, and vicacity, ere that the Sun, Moon, or Stars, was created? Now must the most excellent creature upon earth be made to consist by the Stars; and his body to thrive, or dwindle away, according to the benefice, or malefice of their influences? Nay, must his very will and affections thence take their incli∣nation?

4. Whether it be not according to natures law and order, that the inanimate, and irrationall creatures be subject, and subservient to the animate, and rationall? and whether the contrary be not contrary thereunto? Now if they had not been put to this plunge of natures irregularity; peradventure we had never heard of those erronious, nay and hereticall devices, of the Stars being animate, rationall, divine. But if they think to elude us, with urging the naturall subjection or subordination of the Inferior creatures, to the Superior; we doe them to wit, that the superiority and infe∣riority of the creature (as pertaining to this point) is to be recko∣ned not from the externall place, or positure, but from the inter∣nall gift or endowment. The creature of Gods Image, although walking here below, upon the foot-stool, is superiour to all those works of his singers, although fixt in the firmament, or wandring above. Neither doth nature prefer any creature for its adventi∣tials, or accidentals; but for its substantials or essentials. By the Law of nature, the lesse noble creatures are intended for subordi∣nate to the more noble. How came the Stars then to usurpe a ju∣risdiction over Man; over the Soul of that Man; nay over the arbitrary, yea and religious actions of that Soul? Who but a blind man would make the Master of the family to be subservient to the lights of his house? Seeing the Law of nature is the dictate of rea∣son; how came the Stars (that have no reason) to give magiste∣riall, and fatall dictates, even to reason it self?

5. Whether Nature be not as much abused, in her occult mi∣rables, by men diabolicall: as she is in her obvious sensibles, by men bestiall? Nay is she not doubly profaned by such, who are themselves, as over-curious in the first: so over-grosse in the last?

6. Whether the naturall efficacies of the Stars can extend be∣yond their naturall properties? which are to make hot, or cold; dry, or moyst; more, or lesse: and so to make second qualities, conse∣quent only to these first.

7. If this be not all the influentiall motion of the Stars (at least the main thereof) not so much to infer or adde any quality of

sympathy, or antipathy (which doe follow naturally the specifick, or differentiall forms) but rather to agitate them only as it finds them, in the matter it works upon?

8. Whether there be any thing in Nature, whereby to deter∣mine of things by accident? Since the operation of nature, as it pro∣ceeds from one principle (the form of the thing naturall) so it also terminates upon some one thing. Now things by accident, are not simply one, but many: and therefore cannot be precisely of natures intent, or design.

9. Whether it be not quite contradictory to the nature of fu∣ture contingents, to be fore-comprehended by any created intellect (without a speciall divine revelation, o•• permitted diabolicall sug∣gestion) either in their universall causes, or particular effects?

10. Whether Astrologicall divinations be not only against the course and order of nature in the inferior world: but against the order of nature among the Stars themselves? For God hath not (in the order of nature) instituted them to be signs, where they are not naturall causes; nor yet conjunct signs, where they are not con∣junct causes. And who can possibly proove them to be such, as concerning arbitrary actions, and fortuitous events?

11. Whether prognosticating Astrologers have not made to themselves more effects, than ever were Signs; more Signs, than ever were Stars; more Stars than ever were in heaven; and more heavens, than ever were in nature?

12. Whether all the naturall motions of the Stars are prog∣nosticall, yea, or no? If so; then doe they one contradict another. If no, them let them them shew us the reason, why one, and not another?

13. Whether not only the benignity of the Planets, but also the malignity be naturall to them? If so; how can that be, without some reflexion of prejudice, upon their nature, nay upon their Au∣thor? If not▪ then work they not so and so of themselves; but as they find the matter it self so and so disposed. Are we then to respect (either in congratulating or deploring) the Planets efficacies, or our own dispositions? But are the Stars now of another nature, than they were from the first creation? For then they were wholy benign, and naturally intended for the beauty, and felicity of the universe. And doe they now naturally promise good? (and good morall, as well as naturall?) and naturally threaten evill? (and e∣••ill of infection, as well as infliction?) How can this chuse but di∣minish

the due respect, both to Gods free grace; and sins just de∣sert?

14. Whether the prodigious aspects in the heavens (Planetary, as well as Cometary) be not besides the course and order of nature: as well as the monstrous are upon the earth? And whether, a•• these be seldome significative of things to come, but for the most part of things past: they be not so too?

15. If the efficacies of the Stars be from nature, and naturall causes; why then have they not the like effects, upon Godly, and upon wicked men? For natures law, order, operation, is common to both alike. If they have so; wherefore is this old, and late as∣sertion of theirs? That the Stars have not the dominion over those that be godly. And if this holds, wherefore are their Astrologicall predictions, and genethliacall calculations, more malignant, and unfortunate (as is frequent to be observed) to good men, than to bad?

16. Whether the influences of the Stars be powerfull over the lives and deaths of all other living creatures (Beasts, Birds, Fishes, Worms, Flys, Herbs, Trees) as well as of men? If on men only; why should men be made more subject to the Stars, than all other living creatures? If otherwise; why have some of them said the contrary? Nay, why goe they not about to calculate all other creatures nativities? Think they it an abasement of their art, to calculate the Nativity of a Frog, or a Flye? nay, would it not much amplify the perfection of it. But say, both are subject; men, and Beasts; Why then should not men (as the rest of the creatures) rest satisfied with a sensible prognostication within themselves: and never trouble themselves to seek after a senseless Prognostication from any other?

17. Whether the Stars have their influences, as upon all na∣turall things: so likewise upon all artificiall? If not upon all arti∣ficiall things (besides their own gain-saying) then man hath many of his ordinary actions, without any influence of the Stars. If upon all artificiall things; (as Cities, Houses, Garments, Instruments, Utensils, &c.) then, must not their influences depend upon mens arbitrary actions; as all these doe? nay must they not have new influences daily, according to the new inventions of art, or devices of artifice?

18. Whether the formative power of nature concurs most, with the influences of the Stars: or with the ••eed of generation? And

whether the first and greatest cause of tempers, should not be ob∣served first and most; as the first and greatest cause of manners?

19. Whether the influences of the Planets be more powerfull over mens nature, before the Birth, or after it, or just upon it? If just upon it; how can those swift syderiall motions make so inti∣mate, and totall impression an once? How can such an efficacy either be done, or suffered, in so short, externall, and accidentall an art? If not just upon it; why then is all the observation upon those points, minutes, or moments only? If before it, why goe they not about to calculate the conception, as well as the Nativity? If not before it, why should the Planets have such influences upon externalls, and accidentalls; that had none upon the intervalls, and essentialls? If after it, how can they beget humours, and qua∣lities, (answerable to their Constellations) in a creature already compleated, and furnished before-hand? Yea, why consider they not what constellations upon nutrition, education, and erudition? If not after it, then have nutrition, education, and erudition a power to change or alter both tempers and manners; without, be∣yond, and against all influences of the Stars: yea, and religion, more than all the rest.

20. Whether the nativity of an Infant be under one, or ma∣ny; the like, or different constellations? Seeing Nature ordinarily brings not forrh at once, but by delayes and degrees. First, the head comes forth, and so one part and member after another, even unto the feet. Now then seeing the parts of the body move not so swiftly out of the womb; as the heavenly bodyes doe in their orbs: why should there not be one Constellation upon the head of the child that is born, another upon the neck, and so of the shoul∣ders, the breast, the belly, the thighs, the legs, the feet: and they all as different in themselves; so also in their significations?

21. How comes it to pass that Twins (as Jacob and Esau, Proclus and Euristhenes) are of different natures, or constitutions, conditions, fortunes, fates or ends; although born under one con∣stellation or conjunction? If they have got Nigidius Figulus his device, and so can allege, that the swift motion of the heavenly bo∣bies, may alter the constellation, and cause the variation. May not the birth of one oft-times be as slow, as the birth of twain? and why not then the like variation also. If it be from the delay that is between the birth of the Twins; then, whether is that delay alwayes alike: and the difference accordingly? or if it be some∣times

in their birth; whether is it likewise in their conception? Nay, how can there be any exact observation (although it be but in the birth of one) if the swiftnesse on the one part, and the slow∣ness on the other be well examined? If they say, the difference be∣twixt the Twins, may be by reason of the difference in their con∣ception; why then doe they never bring that into their calculation? Is not the moment of the conception more considerable (for natu∣rall impressions) than the birth? But how shall they know that, since she that bears, knows it not? Or how pretend they to ghesse at it from the Nativity: since that may fall out (from the concep∣tion) seven, eight, nine moneths; more or less?

22: Whether Astrologie be of any naturall use, so much as to Physick? especially, according to the Magicall application of it, by Periapts, Amulets, Charms, Characters, Words, Figures, Alliga∣tions, suspensions, &c? Likewise (to cure the diseases of old, or young) by choosing a Planet convenient to their age. As for the old men Saturn; for young men Mercurie, &c. Likewise in choo∣sing Signs convenient to the part affected. As for the diseases in the head, Aries: for those in the feet, Pisces, &c. As also in the super∣stitious observation of Criticall dayes, in which such a Planet go∣verns, as may be most apt to repell the disease, &c. Concerning all which, let them see to the refutations of learned Physicians.

CHAP. VIII.

8. From the order of Causes.

1. VVHether, because Astronomicall observations, and Predictions may be true, and lawfull; being Phy∣sicall, and having their naturall causes: therefore the Astrologicall must be so too? Being (as is their own word) anaitiologicall; or not having any naturall cause at all.

2. Of all the causes of humane actions, and accidents (God, Angells, Devills the will of mans mind, the temperature of his body, externall violences, accidentall occurrences, and the starres influences) whether these last (of all the rest) be not the most remote, and feeble in their operation?

3. Whether the Artists, in their Predictions ought not to mode∣rate themselves (if the Art may admit of moderation) according to this known order, and received distinction of causes? 1. Some Causes produce their effects necessarily, and alwayes: and those Causes being understood and discerned, the effect may certainly be pronounced and prenuntiated; as in Eclipses. 2. Some Causes a∣gain produce their effects, though not necessarily, and alwayes; yet for the most part, and seldome faill: and such may be Prognostica∣ted only conjecturally, but not peremptorily; as the changes, or alterations of Weather, 3. Some Causes are only generall remote, indefinite, indeterminate, partiall, accidentall; whose effects fol∣low neither necessarily, nor alwayes nor for the most part, nor in∣deed scare at all (as in tempers and manners) and such, as they cannot be foreknown; so they are not to be foretold. But as for more rationall, and arbitrary actions, and future contingents meer∣ly fortuitous; these can have no Causes all, but in the secret and hidden will of God; or else in the indiscernable will of man: and therefore are in Gods power alone; and not in mans art, either to forknow, or foresee.

4. Whether the starres be not only Signes, but Causes? or whe∣ther Signes, where they are ordinarily no Causes? or Causes, where they are no Signes? or (as they ask of Comets) whether they be either causing or signing from their matter, or from their form? Especially to our purpose; whethrr they be both Causes and Signes of things future and fortuitous? Causes they cannot be but of na∣turall things; and they generall only, and indefinite. And there∣fore cannot be Signes of determinate and particular effects. For if they signe not the causes in particular; how can they sign the effects in particular? Again, Signes naturall they cannot be, but either as Causes, or effects, or else as proceeding from the same common cause and superiour to both. And that common cause cannot bee corporeall: because there is no bodily thing superiour to the hea∣venly bodyes. That superiour Cause therefore (upon which they both depend) must needs be incorporeall; even God; not Angells, because Angels have no such transient action common to them both. If therefore they be so much as Signes, they are only so ac∣cording to divine ordinance and institution; and not according to any humane art, or invention.

5. How the Stars can signifie such an effect, whereof they are not the cause? And especially whose speciall causes they signifie not

at all? And for as much as such astrall effects, as have their natu∣rall causes, can be forecold but conjecturally, and indefinitely; up∣on what grounds then doe they particularly define and determine upon casualties, and voluntaries, whose events are not so much as probable; as not having any such causes as aforesaid?

6. Whether the Causes (namely the second and particular causes) of meer accidents and contingents, are to be foreseen and foreknown by mortall men? For how can things by accident, be foreseen in their naturall causes? when (as Philosophie concludes) there can be no naturall causes of things by accident.

7. Whether the Starres are the causes, or signes of any kind of Contingent; as well those that follow from arbitrarious actions; as those that depend upon more stated matters? Nay, whether those that have their ordinate cau••es, and revealed signes, can properly be called Contingents?

8. Upon what grounds doe the Astrologers undertake to pre∣dict, or foretell of future Contingents, since they can no way fore-see them, neither in themselves, nor yet in their causes? Not in themselves, because they yet are not. Nor in their causes, for they are either God, or the heavens, or mans free will. And first, how are they able to foreknow those things that depend upon the prime cause Gods secret will, and absolute pleasure, without his speciall revelation? Next, how can they see any such things in the heavens? which are but generall and remote causes; and so nei••her cause, nor signe any thing determinatly and particularly? Yea are but mate∣riall causes at most, and therefore betoken, or effect nothing of the actions of the mind or Soul. Then, for the will of Man (which is the proximate cause in all arbitrary actions) how can they pre∣judge of that? Unless they take upon them to know the heart, with its intentions and affections. And if they could know it for the present▪ yet how can they doe so for the future? And indeed, how is it possible for them to determine upon that; which is indif∣ferent, and indeterminate in it self?

9. Whether the causes of meer accidents and contingents be internall, or externall? If internall, then either in a mans rationall will; or in his naturall temper. If in his will, how come the Stars to necessitate that free faculty? If in his temper, such a disposition is easie to be foreseen, without a Planetary Prognostication. If ex∣ternall, it is either God, or the Creature. If God he is free to work both without the starres, and against them. If the creature, how

comes it to be comprehended in a particular constellation: and so as prognostication may be made thereby?

10. Whether the Stars work upon mans body mediatly or im∣mediatly? If immediatly; how doe they that, without a divine, and infinite power? If mediatly, or by means, sc. of the ayr, &c. then whether the affections of the Stars be not varyed, through the various affection of the ayr, or means? and whether the dis-affecti∣on, or indisposition of the ayr, or means, may not hinder, and pre∣vent both the operation of the Stars, and the discerning thereof?

11. Whether the Planets be imperiall, or ministeriall operators, and effectors? If they command, necessitate, enforce us (abso∣lutely, universally) what is become of our naturall liberty, and free-will in all humane actions? what praise have we for our well∣doing, and deserving among men? what excuses have we not for our errors and offences, both against God and men? If they serve us; why go they about to proclame us destinated to their fatall slavery?

12. Whether there be any kind of necessity, as touching the a∣strologicall predictions of sydereall effects? If an absolute ne∣cessity; how can a divine power prevent them? If a Physicall ne∣cessity; how are they so the naturall and ordinate causes of volun∣tary, and free actions? If a necessity of consequence? By what cer∣tain causes, and reasons, doe they argue, demonstrate, and conclude it to follow?

13. Whether the Planetary influences doe cause, and rule na∣ture, and temper: or else doe they only work upon it, as they find it, and so follow it? If the first; how can they be exempted, or excused from being the Authors of their spoken-of Malefices, and malignities? Or, how can they put off these to the disposition of the matter they work upon?

14. Whether any thing can be determinatly prognosticated or predicted from the Stars: being but universall causes at most; the particular causes not considered? Nay, may not a truer and safer prediction be made, from the particular causes, the uni∣versall not considered? Doe not severall creatures, and severall seeds bring forth severall things, for all the same conjunction, or con∣stellation?

15. Whether the remote causes (the most that the celestiall bo∣dies can be) may not (in naturall generation, constitutions, com∣plexions, tempers, humours) both be directed, and succoured; and also corrected and prevented, by the proximate causes? yea and (in

other matters) by externall, and adventitiall causes; by rationall, and voluntary causes; how much more by the prime cause of all?

16. Whether the Planets have (either actually, and formally in themselves; or virtually and effectively upon others) those prime elementary qualities, of hot, cold, dry, moyst: especially in such different measures, and unequall degrees; as to make some of them benign, others of them malign in their influences, and o∣perations? For all the Planets are but of one kind of substance, and one kind of light (all of them, as they say themselves▪ bor∣rowing their light from the Sun) why therefore should they not all be of one kind of influence, and one kind of operation? Since they have the same light (in which is their main efficacy) albeit in se∣verall degrees: why should they not have the same effects, albeit in severall degrees?

17. What are those influences of the Stars? motion, light, or elementary qualities? or else some occult, insensible vertues, sym∣pathies, antipathies, &c. And how operate they upon these in∣ferior bodyes? Generally, or particularly; simply, or mixtly; so∣litarily▪ or conjunctly; actually, or potentially; formally, or vir∣tually; mediatly or immediatly; instantly or successively; partial∣ly, or totally, who can directly tell?

18. Whether such Influences, as Astrologers ascribe to the Stars; be not contrary to the nature and understanding of causes, viz. Such influences as proceed not from their naturall substance, nor inherent quality: but from their imagined aspects, and supposed (if not feigned) conjunctions. Such virtuall influences, as must be made to operate clean contrary to their formall qualities. Such influences, as they make to be efficacious from the fictitious figure of the Planets. Such influences, as the antient, pure Philsophers, and Astronomers once dream't not of: but are the dreams of later Planetarians, or Magicall Astrologians. Such influences as wher∣by they would pretend to deep insight, and profound learning: but (in truth) make no other advantage of them, than as a pain∣ted plea of blind and lazy ignorance. I say ignorance; as indeed inhibiting the strict inquiry of all proper causes. For aske them; how come the Stars to work thus and thus, upon inferiour bodies? why (say they) by their influences. And what are these influen∣ces? Nay, if you cannot conceive them in the grosse, they cannot precisely discover them. Unlesse you will be contented to have an obscure thing described, by a thing more obscure. Are not the true

causes in occult qualities, and in natures mirables, all put off to more occult influences? Why doth the load-stone draw the Iron? why, by reason of some Starry influence. Why doth the little Remora stay the massy Ship? Why, by reason of some Starry influence. Why are there such antipathies betwixt crea∣tures▪ such vertues of minerals, and herbs, plants, stones; such colours, figures, resemblances, &c? Why all is by reason of some Starry influence. And if you aske after any other cause or reason, for these and many the like; you may (for them) go seek it out your self.

19. Whether the Magicall Astrologer make not himself to be the chief cause of the Stars influencies, and their efficacies? For if he hath not a power to compose them so, as they may bee most suitable to his own purpose; why then both practises, and teaches he, to make such a Sign, or Image, under such a Constellation, to such intents? To make choice of such a Star, Sign, Ascendant, Aspect, &c. and then (the Figure thus disposed) the Stars impress streight-way, and operate (by resemblance) to the desired end. How shall we beleive it now, that the Stars have a power over our wils: when thus they make their own wils to have a power over the Stars?

20. What certain effects, or Prognosticks of those effects, are to be made from the Stars: in as much as their strengths, and vali∣dities▪ depend upon so many, and contrary causes, and considera∣tions? Namely, of Stars erratick, and fixt (and they more effi∣cacious than these) of rayes manifest, and occult; of influxes sim∣ple, and mixt; of light cognate and mutuatitious; of motions proper, and common (and the proper more active▪ than the common) of Planets amicall, b••nevolous, auspicious, fortunate; and ••nimicall, maleficall, unfortunate, exitiall; as also ancipitous, and indifferent to both (and all these sometimes roborated, and holpen; sometimes infirmed, and hindred one by another) of Planets masculine, fe∣minine, androgynous (and these again now strengthning, now weak∣ning one another) of Stars auc't, and dimi••ute; diurnall, noctur∣nall, and ambiguous; ascending, and descending; slow, swift, and ••ean; direct, Stationary, and retrograde; Of the Signs of the Zodiack, their Quadrants, and Trigons; and how they are mas∣culine, or feminine; imperant, or obedient; right, or crooked; hu∣mane, brute, reptile; vocall, and without voyce; fruitfull, or bar∣ren; beautifull, or deformed; happy-witted, or unhappy; conjunct, or distinct; of the essentiall dignities of the Planets, or increments,

with their contrary dejections or detriments; their houses, exalta∣tions, triplicities, tearms, thrones, decurions, faces, joys; of the accidentall dignities of Planets, in respect of motion, positure, as∣pect; sc. combust, peregrine, captive, afflicted, oppressed, &c. sextile, quadrate, triangular, &c. partile, platick; solitary, ferall; appli∣cate, defluent, &c. of the celestiall houses; their number, opposition, representation; and in every house, the order, nomenclature, signi∣fication, joy, consignificator, colour, condition, and temperament; of the severall wayes of erecting Theams, Scheams, Figures, &c. All these generals considered, besides infinite more particulars to be added, what a wild wood, or imaginary mist is here, to find out a future contingent, or fortuitous event? For so clearly doe even the exactest of them make their grounds, and means, whereby to passe (with great peremptoriness) their prognosticating judge∣ments upon all accidents? Nay, for as much as some of them say, there are 120. divers conjunctions of the 7. Planets, and moreover of them generally 13092. Considerations, besides innumerable my∣riads of them in particular: are not these direct (to use their own word) directions not only to ghesse at, but conclude upon things future, and fortuitous.

21. Whether this order of arguing be with probability: much lesse infer any causall necessity? viz. From the constellation of the Nativity of a child, to the naturall constitution; from the natu∣rall temperament, to the humours of vegetation and growth; from the humours of the body, to the manners of the mind; from the manners, or naturall dispositions, to the politick, morall, yea and religious actions; and from the manners, and actions, to such and such determinate fortunes, and events. Seeing all these may bee quite otherwise altered, by the constitution of the Parents, by na∣tures work, different to both their constitutions; by the complexion of the Nurse; by adventitious nutriments; by education; by Art; by Discipline; by freewill, and reason; by grace, and conscience; by the wisdome, power, and goodness of Gods providence; yea and by externall accidents, or occurrents.

22. If this way of argument were admitted in some part, and probability, that the Starres may have their vertue, and efficacy upon this sublunary orb; and so upon the inferior Elements; and so upon Bodyes compounded of those elements; and so upon the humours in those bodyes, and so upon certain passions, and affections of the mind, that follow those humours or tempers: would it there∣fore

follow, that they have the like (though not as efficients, yet but as instruments) upon the Soul, Spirit, Understanding, Will, Conscience: not only not to compell, or enforce, but so much as to incline or dispose them to actions rationall, voluntary, politick, morall, or religious: and so bring them to reach the end, or runne into the events of all those actions good or evill? What rationall man can be perswaded that it is in the influences of the Starres to beget in a propension either to vertues, or to vices? and that it is in those vertues or vices (as so begotten) to hasten, or prevent the hoped, or feared effect? However, what Christian man will be brought to believe, that wicked men, and godly men, their tempo∣rall prosperity, or adversity, is from their auspicious, or their unfor∣tunate starres? how much lesse then, their spirituall endowments, or defects; together with their eternall rewards or punishments?

23. Whether in all Planetary Constellations, Aspects, Cojun∣ctions, there be a necessary conjunction betwixt all causes, and all effects? Though we may grant much of these in the Eclipses them∣selves: yet what necessity (of all these) may move us to admit so much, as touching the portents of those Eclipses? And therefore I demand further of Eclipses (as I doe of Comets also) if they have no more but naturall causes, and common apparitions: whether have they then, more than naturall significations, and common ef∣fects? If the significations and effects be to be thus doubted of in the eminent and visible, what may we doubt of concerning the in∣visible, or else but imaginable conjunctions?

24. Why are the daily effects of the same starres (as touching the weather) so different in divers Horizons? And why are the prognosticks of them so different although within the same Ho∣rizon? Now if Prognosticators have so often hallucinated (or de∣ceiving, been deceived) about naturall effects, or consequences (of heat, cold, fair weather, rain, wind snow, ha••l, thunder &c.) how can they be credited in their Predictions upon arbitrary actions, and fortuitous events?

25. Whether there be not a sufficient end, and use of the starres substance and motion, in the ornament of the Universe, the beauty of the heavens, their rising, and setting in their own order their light and heat upon inferiors, their distinctions of times and sea∣sons▪ with other their unknown motions, actions, services, all tend∣ing to the glory of the Creator, and benefit of the creature, al∣though their Astrologicall, and Genethliacall, yea, and magicall

benevolences, and malevolencies, had never been excogitated or invented?

CHAP. IX.

9. From the strength of Reason.

1. ALthough some certain demonstrations, or demonstrative reasons (borrowed from Arithmetick, Geometry, and Opticks) may be conceded to Astronomie; because it is a Science that keeps it self to naturall motions, and measures, ends, and uses: yet whether all they ought to be usurped by, or allowed to Astrologie, in as much as it transgresses all these?

2. Whether (besides the exaction of a blind and implicite Faith) the rejection and derision of sound and explicite reason and demonstration (done by Magicians and Astrologers) be not a necessary demonstration of the vacuity or want of reason, to the Artists, or their Art?

3. Whether Reason be not superiour and predominant to the power of the Starres? For say (after their own order) the starres may have their influences upon tempers and humours; and so upon passions and affections; and so upon manners and actions; and so upon issues and events; yet Reason is not destitute of such means and succours, as may temper those humours, moderate those passi∣ons, prevent those actions; what then becomes of those events? Whom then will they make their Astrologicall Prognostications to be powerfull over, but sensuall men or knaves; or perswasive to, but unreasonable men or Fooles? For rationall men will still be argu∣ing, seeing the starres are not powerfull upon-reason, nor above it: how can their power stand against it?

4. If reason be predominant to Divination; nay, if it be made conducible to divining Predictions; why then have the most bruitish and barbarous people of all the world, been alwayes most addicted thereunto? Why durst it never peep forth among knowing Christi∣ans; save only in times of greatest ignorance and superstition; or else upon occasion of the discontinuance, or discountenance of good learning? And further, why are they reputed, and recorded to be most apt, as well as most frequent in Divinings and Prophesyings;

when Reason is most suspended, obscured, and debarred (as in sleeps, dreams, abalienations, distractions, phrenzies, furies.) Nay, why are they mostly observed, when breaking forth from the mouths of children, fools, mad-men, melancholy, fanatick, di∣straught, dying, &c?

5. Whether the New Astrologers are able to give better reasons for their divining or predicting art or faculty; than the old ones did? All which are either so false, as that they make nothing for them: or else so contrary, as that they make altogether against them. As consider them in those their arguments; If there be no presignification of things future, then there are no Gods. Were there many Gods indeed, they might be too many to keep counsell: but there is one God, who will admit no creature here to be his Counsellour. Again, then are they ignorant of future things. Per∣adventure such Gods may not know one anothers minds or intenti∣ons, or yet actions: but a God knows all things past, present, future, and is only known to himself; and it is sufficient for the being of any thing, that he himself alone knows it to be. Again, it is then because they are not able to declare them. In one God, his pleasure of revealing, is his power to reveal. Again, then they love not men. Gods love is to communicate himself to the creature accord∣ing to his will, and according to its kind. Again, else it is be∣cause they envy us this knowledge. Envy is at anothers good; and therefore not in him, that can see no good which is not his own. Again, or else it is because they think it pertains not to men to fore-know things to come: or that it befits not their divine Majesty to preacquaint humane creatures with then. These latter indeed are true assertions, of the true God; and irrefragable argumentations against any truth of a predicting or presaging art.

6. How will they answer an Heathen Philosopher thus questio∣ning them, or reasoning against them? shall we attend to the prae∣fation of irrationals, and inanimate; and not rest our selves satis∣fied with the confariation of reasonable men? what reason can more move to think all their divination to be nothing, than that they can give no reason for it? what reason can the Aruspex give▪ why the inspection of the liver or lights should design times and actions for lucky, or unlucky? What can the Augur, why a bird flying on the righthand, or on the left, should presage this or that for fortunate, or unfortunate? What can the Astrologer? why the starre of Jupiter, and Venus conjoyned with the Moon, should be

so benign to the birth of a child: and (on the contrary) that of Saturn and Mars, so malignant? Wherefore should they make God to be so busie, to instruct men sleeping: and so carelesly (as it were) to neglect men waking? And what reason is there▪for this? that Cassandra in a distracted fury, should foresee things future: which Priamus with all his collected prudence, and deliberate, cannot doe?

7. Whether this be a sufficient reason (to bear sway with rea∣sonable men,) That therefore so little reason is it to be rendred, for the Mysteries of Magick and Astrologie (as they call them) lest men might so slight them, as common things: and not value them as rarities, or unheard-of curiosities? Nay, because they want Reason, which is the main of every humane art; is it not therefore that they so universally and earnestly exact Faith: and such a faith as is proper only to a divine Faith?

8. Whether an Astrologers formall affirmation, be as good as an infallible demonstration? Else, why prove they it not by Reason, (divine, morall, naturall, yea, or artificiall) when they say, that such, or such a conjunction of the Planets, signifies innovation of Reli∣gion, removall of Churches, mutation of States, translation of Kingdomes, transmigration of Nations, deposition of Princes, al∣teration of Magistrates, persecution of Ministers, ruine of Fami∣lies, dissension of Lawyers, losse of Merchants, wrack of Mariners, breaking of Tradesmen, undoing of Farmers, desolation of Cities, depopulation of Countries, mortality of Men, murrain of Cattell, dearth of Corn, &c. And all these through heresies, sects, factions, blasphemies, profanations, impieties, hypocrisies, pride, ambition, covetousnesse, lusts, treacheries, conspiracies, seditions, tumults, con∣tentions, warres, battells, murders, thefts, robberies, oppression, fraud, dissimulation, hatred, envy, hunger, diseases, fires, waters, tempests, &c. And all these by Superiours, Inferiours, Neighbours, Servants, Children, Wives, Husbands, Kindred, Friends, Enemies, Strangers, &c. We know there may be innumerable such conse∣quences or casualties in the world, and that by such means or in∣struments: but how prove they that the Starres are either the Signs or Causes of them? If they put us off with this only, That the Disciples, and Auditors in Astrologie must be believers: Let them tell us from what necessity they impose this duty; otherwise they say nothing, or nothing but say, and so leave both our faith, reason, and senses unsatisfied.

9. Since (as they say themselves) the Influences of the Starres are ineffectuall; as neither apt, nor convenient to produce agreea∣ble effects, in the matter of Sublunary things; unless there be a proportionable, equall, or just measure and mixture in their irra∣diations; and that without either excesse, or defect: How then shall we believe them in their prognosticated effects; if such a proporti∣on (as they speak of) be not first demonstrated unto us?

10. Whether all such Astronomicall demonstrations, as are of pure Astronomicall effects from the staries (as of hot, cold, dry, and moyst) be any reall proofes (in Astrologie) of beneficall, and maleficall influences, of vertuous and vitious efficacies, of fortunate or unfortunate events? For as much as these differ, as naturall and preternaturall; as necessary and arbitrary, as consequentiall and casuall, &c.

11. Where are the influences of the starres received? and how? How can they by fair experience prove they are present in the ele∣ments? Must we trust the four corners of a Figure? is this all their evidence? thus we are taught to examine them by one of their own neighbours. And therefore they shall give me leave to question with them a little further. That Caelestiall vertue or efficacy, which either Causes or Signes such terrestriall effects as they pretend; whe∣ther is it created, or uncreated? If uncreated, how comes it in, or from the Stars? If created, where resides, or remains it all the while, untill it take effect? In the Conjunction of the Planets? Why that is not, because gone and past. In the party himself? Then hath every one the cause of his own fortune within himself; and so need thank no man (but himself) for his riches, peace, ho∣nour, preferment: nor yet blame any other, for his impoverishing, disgrace, wounds, and death.

12. Whether the influences of the Stars be a simple extract, or else a composirion; as it should seem by their conjunctions? And then, for as much as they impend, and operate at once, how can they tell to which of them they should particularly, and predomi∣nantly referre the effect?

13. If the influences of the Stars incline either to vertue or to vice; and their efficacies be propense either to recompense one, or other: why then are their constellations recorded to have been so malefick (for the most part) to the vertuous; and so benefick, to the vitious?

14. What power can the Stars have either in the determination,

or discrimination; of pure spirituall qualities (sc. affections honest, or dishonest; religious, or profane) in as much as they work but only from the matter, and but upon it only? And where they find the like matter, temper, constitution, complexion, &c. Why incline they not to the like qualities, and affections? And if they incline alike; why see we not (in common) the like actions, and effects?

15. If there be no Stars in the Heavens idle, or vacant; but that all of them have their influx, and operation upon these inferiors: and infinite of them (as Astronomers acknowledge) whose num∣ber; nature; and power, are altogether unknown (and the unknown aspects, positures, conjunctions, possibly thwarting, and impeding the known) And the known, not perfectly known; and if they were known never so exactly, yet not to be infallibly applyed to particulars; No nor yet with fair probability to be prenuntiated or pronounced upon: Can an effect be concluded for known, cer∣tain, probable, particular; from an unknown, uncertain, impro∣bable, generall cause, or means? Doe not they themselves say that the Stars operate by an occult quality (like to that of the load∣stane upon iron) by a secret sympathie or antipathie; by an insen∣sible influx, by a vertuall contract, and after an inexplicable man∣ner? Wherefore then are they so peremptory in pronouncing, or predicting: where they are so impotent and confused in apprehen∣ding; or expressing?

16. Either the Stars doe inflow, and imprest, yea portend, and signify perpetually; or not. If so; how then is it, that they are no more universally observed (as concerning all, or any) nay, why work, and sign they not at one time, as well as another; in one place, as well as another; to one person, as well as another; in one action, as well as another? If not; then how doe they it after natures or∣dinance and order; which is not only constant and continuall; but common, and generall?

17. If the Soul be not ex traduce, or drawn out of the matter (and consequently corruptible, and mortall) what power then can those materiall influences have over it; and over the powers of it?

18. Whether Magicall, and Astrologicall Figures be quantity; or quality? If quality (so much as logicall quality) thats not to be supposed but proved. And so proved, as that it arises not from a continuate quantity, or can be considered at all without it. Es∣pecially, when we speak of such a Figure, as is not an accident of a Body; but a meer lineary, and superficiall character. If it bee

quantity; then (as Logick concludes) it moves, or operates not: not of it self (because it only follows the sluggish▪ matter) save on∣ly as it is instrumentally acted.

19. How configurations, consisting only of intelligible angles, can be objects to any sensitive power? Or how the sensitive power, imagined in the elements, and all elementary things, can appre∣hend, without organicall instruments? It is their own question, let them answer one another.

20. If the naturall, and ordinary motions, and conjunctions of the Stars, be sufficient to prognosticate, and prenuntiate all manner of mutations, accidents, events: to what purpose then are all those prodigies, or apparitions, of Comets, blazing-Stars, doubled and tripled Suns, and Moons; apparitions in the ayr, of Angels, Devils, Men, Women, Letters, Cros••es, Crowns, Dragons, Dogs, Horses, Birds Fishes; Castles, Houses, Churches, Ships, Cities, Chariots, Armies, Swords, Spears, Bows, Arrows, Guns, Trumpets, voyces, monsters of sundry shapes, and hews: Besides showers of blood, inundations, earthquakes, ••ore breaking out of the earth; and monsters both of men, and beasts?

21. If Meteors, Comets, and apparitions in the clouds, and ayr may be, (as some of themselves have affirmed) but imaginary; or else but meerly naturall; and not only not portentous, but not significant; how much more then may it be so said, of their con∣junctions, constellations, configurations, &c.

22. Why are the new Stars (such as have neither cause, sub∣stance, quality, site, nor motion like unto the rest) sent (as they say) to portend great mutations, both in Church, and Common-wealth: if the common Stars, in their ordinary courses, be sufficient to such a purpose?

23. Whether the greatest mutations that have been in the world, have not happened, without the conjunction of the greater Pla∣nets? If it be so, (as some of themselves have not let to say) how are these then the proper causes of such effects; and signs for such predictions?

24 If there be a naturall, or an ordinary Art, teaching the pre∣saging or predicting of things future: why then did God super∣naturally, and extraordinarily inspire the gift of prophecy? give his prophets an extraordinary call, and office to that end? ordain cer∣tain speciall means and instruments to that purpose (the Ephod, the breastlate, the Urim, and I hummim) doe it by extraordinary

wayes of Angels, Revelations, Visions, Dreams, Extasies, Miracles, &c. And how chance the studying, or reading of the stars (if they be such a prophetick way, or means) are amongst none of these?

25. If a man may read the stars (as concerning all sublunary contingents) in letters, and legible characters (as some of them contend.) what then need there any going about the bush, or wan∣dring up and down in a star-gazing; by divine aspects, conjuncti∣ons, configurations, &c. But (in truth) can any of our magicall or astrologicall lecturers spell these things? Nay, doe they not ra∣ther both agree in this, to make a spell of them?

26. Whether (of fortuitous events) the stars be signes natu∣rall, or supernaturall? If naturall, why are they not causes, or effects? or connexed with causes, and effects? if supernaturall; where is the Revelation, whereby to fore-know? and the pro∣mise, whereby to believe? and why are they not more infallible in the designation? rather, why are they so fallible in the success?

27. Whether the prediction of a future contingent, be not an absolute contradiction? For how can it be properly called a con∣tingent, if it once be plainly foreseen, or certainly foretold? Be∣cause the nature and property of a meer contingent, is to be so, both in respect of the active, and of the passive power: viz. unknown, sudden, indeterminate, incogitate, rare, seldome alike, potentiall, not actuall, not necessary, from no naturall, or necessary cause. And all this yet more especially, when the externall contingent, or accident, depends upon the internall contingent, the arbitrariness, or liberty of the will, and actions.

28. How can a contingent be foreknown, or foreseen? that is, seen, before it be seen? In as much as the knowledge of such a thing is primarily, and directly to the senses: and but secondari∣ly, and accidentally to the understanding.

29. How the positions, and motions of the stars can either cause, or sign a future contingent? when as divine providence disposes of both these, after a quite contrary manner. For the positions and motions of the stars are disposed of according to a necessity; that they must needs so be; but future contingents are disposed of ac∣cording to a contingency; that they may be otherwise; or may not be at all. The Stars, as they are: so they work. Now what con∣gruity betwixt a necessary cause, and a contingent effect?

30. Are not Fate, and Fortune two contraries: and (respective∣ly) two inconsistencies? how then are the Stars the mistresses both

of Fate and Fortune, in one and the same effect? And how can there be one way of predicting a thing of absolute necessity: and of meer contingency?

31. For as much as the same Starres or Planets, have not the same aspects, or conjunctions, in all places; and some starres are to be discerned in one place, and not in another: Now then, must not the judiciall Astrologer make his judgement either from one place, and not from another? or else, must he not be in many places at once, to make his observation compleat? Or else, what judgement can he make?

32. Seeing the heavens, and starres are so distant; the eye-sight so infirm, and the senses so oft deceived in the proper object; and the Artists observation tyed up to one single and weak sense: Is it not now with starre-gazers peeping at the Planets; as with Saylors, to whom the Earth, Castles, Woods and Mountains doe seem to move? and as things single afarre off seem double; and black things white, or white things black; and as a straight oar part in the wa∣ter, and part out of it, appears crooked and broaken? what cer∣tain judgement then can here be to reason, from a solitary sense, so easily, and oft deceived?

33. Since things inanimate, or livelesse, are naturally sub∣ordinate, and subject to things of life; things lively, to things sensible; things sensible, to things reasonable; and things reasonable, to things spirituall: how comes it to passe, that men should be bound, and constrained by the starres; and Devills (through the starres) bound and compelled by Men? What reason can the Magician give for this binding of devills and Spirits? and the Astrologer, for this binding of men, and wills? For to me it seems unreasonable, rhat unreasonable creatures (such as the starres are) should have the Dominion, and power assigned over rea∣sonable Souls.

34. Whether both the swiftness, and the slowness of the starres motions, hinder not their influences, and impressions upon inferior and sublunary matters? at leastwise inhibit not the observation? above all, forbid not the prognostication thereupon? For if (as themselves have sayd) the heavenly bodyes move with such con∣citation and celerity, as to change their face ten thousand times a day: how is it possible there should either be any impression on the starres part, or observation on the Artists and art, in a transiency so imperceptible?

35. In as much as the starres move so rapidly, as in a poynt, or moment of time; and every point or moment of time makes an immense alteration in the heavens; and every point of alteration, is of moment to alter the Constellation; and the least altering of the Constellation occasions a vast aberration to the Calculator: Adde to all these how hard it is to observe, and compare the points and moments of the Childs birth: What point of discretion was it then, to make any matter of moment, of a Genethliacks calculation?

36. What naturall reason is to be rendred why the starres should be more notable for influentially operating, and efficaciously in∣clining at the point of the edition, parturition, or birth; and not ra∣ther in the generation, conception, formation, delineation, animati∣on, (besides the whole course of life and conservation) Since not in that, but in these is the great operation of the vitall spirits; the disposition, mixture, and temper of the Elements; the compositi∣on, constitution, union, and perfection of the whole? Will they have their Planets to respect more an extrinsecall act, than the in∣trinsecall; more an accidentall, and adventitiall, than the essentiall, and substantiall; more a lesse principall, than the more principall acts? Is not this somewhat semblable to that superstitious obser∣vation, for a man to measure his fortune or successe that day, by his first setting his foot over the threshold, or stepping forth of his own doors?

37. Whether doe those starres bear more sway, that rule at the beginning, or those that rule at the end of a business? would not one impute most to them, that are in force at the making up of the match? Wherefore then doe they teach men (not only so supersti∣tiously, but so preposterously) to look only to those starres that reign at the undertaking of an enterprize: and not to heed those rather that have the dominion at the dispatch?

38. Are the starres only signing things future, and not designing things present? And doe the ruling Planets enact decrees, and make lawes (contrary to all other Rulers) only to be in force, or take effect, after their own deposition, or decease? Else, how is it, that the conjunction, or constellation at the Birth, should be so power∣full at the death; it self being past, and as it were decreast long be∣fore? Suppose there be a malign and exitiall aspect at the Birth; and a benign and auspicious in the life, and so at the death: why may not the fortunateness of the latter, prevail so farre, as to pre∣vent the infortunity of the former? Unless it be so, that these Pla∣netary

dominations (I mean Aspects, Positions, Conjunctions, Con∣stellations) govern not by their present power, but by the lawes of their predecessors.

39. Whether the life and being of one mans nativity, be de∣pending, not upon his own, but upon the Constellation of another mans Nativity? For if it be not so, how then can the Caloulator or Birth-caster tell, that such a man shall have so many wives: or that such woman shall have so many husbands? but that the very lives of the one, must needs be subordinate, and subjected to the fortunes of the other?

40. Whether the Horoscope, or the Ascendant in the birth of one particular person, doth comprehend the judgement of the whole disposition of a Country, Kingdome▪ or World? Else, how can the fortunizing Genethliack foretell; that the child new born shall be a Traveller; shall live and dye in a Strange Country; shall have friends or enemies, abroad and at home; shall have losse or advan∣tage, by Sea or by Land? &c.

41. How can the starres be sayd so much as to dispose, or in∣cline unto common events; and such as depend upon, and follow multitudes? Have those multitudes (all of them) the same Con∣stellations: and they inclining to the same acts, and so ordinating to the same events?

42. Should not the same Aspects and influences be of the same vertues and operations? How comes it to passe then, that (during these) children are begotten and brought forth, not only of diffe∣rent complexions, proportions, feature, qualities: but (which is most different) sexes also? And how comes it to paste, that persons of d••••••••rent constitutions, complexions, tempers, humours, statures, features, qualities, dispositions, manners, religions, fortunes, fates; are born under the same Starrs, or starry conjunctions: and men of the same, or the like in all these; although born under divers and different Constellations? Because they say, that Whoremon∣gers are born under Venus, and Quarrellers under Mars, and Worldlings under Mercury, &c. will they say, that all are such, or so disposed, that are so born and that none are so, nor so disposed, that are born under other Planets?

43. How many hundreds and thousands have been slain at one battell, and dyed upon the place (although of severall Nations, constitutions, qualities, manners, religions.) Now had all those the same ascendant at their birth, that had the same fate at their death?

That so many have perished by water, so many by fire, so many by Pestilence, so many by Famine, so many by heat, so many by cold, so many by the Gallows, or other executions: will they now say, that all those had but one kind of Constellation?

44. What say they to those Twinns, born under the same Aspects and Constellations; and nevertheless of divers, nay of con∣trary tempers, manners, religions, conditions, ends? Such as were Jacob and Esau, in the Scriptures; The Twinns in Augustine, He∣ctor and Polydamus, in Homer; Proclus and Euristhenes, in Tul∣ly, &c. Let them not say, there may be difference in their conception: for Twinns are commonly of one conception, and superfetation (of all other) is most rare among mankind. Besides, whats that to the Constellation which they fix upon the birth?

45. What are they able to say to the unknown beginning of Cities, and Kingdomes; to the uncertain moments of conceptions, and parturitions; to adulterous mixtures in generation; to number∣less numbers born in the same moment, here and there; and yet of them some wise, some fools; some vertuous, some vicious; some beautifull, some hard-favoured; some high, some low; some rich, some poor; some healthfull, some sickly; some long-lived, some short-lived, &c.

46. Makes it not (in reason) most strongly against the credit of their Predictions, in that they themselves cannot but confess, that the decrees of the Stars are very often varied and changed by the circumstances of Regions, Religions, Lawes, Institutes, manners, commerces, Parents, educations, disciplines, times, places, &c.

47. If the Starres decree, dispose, guide, govern, impell, necessi∣tate mens actions (naturall, morall, civill, religious) what power of reason, and free-will? What necessity of Lawes and Magi∣strates? What justice of penalties? What merit of reward? Why then may we not (as some of the same Principles have done) ex∣cuse all other faults and offences (against either God, or men) from this their fatall necessitie?

48. Because some things may be certainly foreknown, and fore∣told▪ from the position, and motion of the starres; as Eclipses: some things also of probable consequence in part; as heat, cold, drought, rain, wind, &c. some accidents also to be conjectured in the generall; as Pestilence, diseases, barrenness, dearth, &c. Are there therefore the same grounds or reasons, to conclude peremptorily upon contingencies, arbitrary actions, casuall events, yea, and such

things as are reserved to Gods free pleasure and power?

49. VVhether it be not the Prognosticators failing of grounded reasons, rather than their failing in their feigned directions; that hath caused them to fail so often in their Prognostications or Pre∣dictions?

50. VVhether as the Magicians and Astrologers declaiming against Reason; argues the defect of reason: So, whether the defect of reason, argue not the defect of Art? For where Reason is not the ground or principle, it cannot be an Art, what ever be the experi∣ment or event?

CHAP. X.

10. From the Prestigiousness of Experiment.

1. VVHether it may not please Almighty God to per∣mit some experiments, or effects of Magick, and Astrologie; for the same intents, as he doth those of malefice, and sorcery? (Nay, and indeed, as in all other wicked wayes.) Namely, 1. For the magnifying of his own wisedome, justice, and power. His power, in that though the fallen creature may will evill of it self: yet is it not able to act all it wills, without his power or permission. His justice, in deserting the creature to its own pravity and malice; and so punishing sinne with sinne. His wisedome, in so directing it, as to work good out of evill. 2. For the convincing of the Devill, of the malice of his own will, of the wretchedness of his own power; and of the fallacy of his own Art. In that he would doe more malefice if he might; can doe nothing but by permission; promises nothing but ambi∣guously, because he is not certain himself, till he have tempted God. 3. For the dereliction of the Artists, or Actors, to the delusion of a false Faith, a bold temptation, and proud curiosity. Because they believe without a promise, and so believe the Devill, more than God. They tempt the Devill, as well as God; that is, tempt the Devill, to tempt God. They are inquisitive af∣ter the knowledge of those things, which are neither for them nor Devills, but for God alone to know. 4. For the execution, obdura∣tion, and delusion of their credulous and superstitious Proselytes and Clients, in the vanity of their carnall hopes and fears. Because

they will not receive the love of the truth, but will choose their own delusions, and trust to lying wonders, after Satans working (which are praestigious experiments) for this cause God also choo∣ses their delusions, yea, sends them strong delusions (confirmed not only by inward perswasions, but outward experiments) that they should believe a lye: sc. vain observations, prognostications, and predictions. 5. For the tryall of the Faith, Patience, and Prudence of the saints. That they may learn to believe, not because of a sensible experiment, but because of a spirituall promise; And may submissively admire Gods permission, not believing rashly every presaging spirit; but discreetly trying the spirits, whether they are of God.

2. How can that be a sufficient proof of the verity of any Sci∣ence; or of the lawfulness of any Art; which the Devill makes to be the chiefest means of his own science, and the only proof of his own art? For is not the Devills main knowledge experimentall; or gotten by long experience of times, and men, and things? And glories he not in this, that he may be permitted to set before mens eyes some externall experiment, that so he may win their hearts to give credit to his prestigious delusions? Yea, may not the Devill be permitted to give an experiment in some things; that so his disci∣ples may become the more curious, tempting, credulous, supersti∣tious, even in those things, where there can be no experiment at all?

3. Whether there can be any effect simply and purely reall, wherein the Devill hath a hand? (I speak it not only of sinfull wayes in generall, whereto he tempts men; but of sinfull arts and artifices in speciall, whereby men tempt him.) Because where he hath no power, he is there forced to prestigious sleights, to prevent the detection of his impotency: and where he hath a power or per∣mission, yet there notwithstanding he chooses to be prestigious; Because he loves to delude out of the prevarication of his own will; but hates all reality, as an imitation of Gods own acting.

4. Whether a bare experiment be a good ground for a Christi∣an mans Faith? Not only because the Holy Ghost distinguishes be∣twixt Faith and sight: but because (even in this very particular) he grants the experiment; yet neverthelesse forbids the Faith, Deut. 13. 1, 2, 3. Mat. 24 24, 25, 26. 2 Thes. 29. to 13.

5. Whether such feats and pranks as Magicians call their ex∣periments; be not like to those playd or practised by Pharaohs

Magicians? Exod. 7. and 8. Wisd. 17. 7. And what were all they but prestigious illusions and impostures: or such Gypsy-tricks, as gave the name to all the like feats for ever after? For who will say (although it seemed so) that the Magicians of Egypt wrought really, or experimentally in the production of Serpents, Frogs, &c? because that were verily to produce a thing in Nature, which is not for an Angelicall, much lesse for a Diabolicall power to perform. God will not communicate this his power (otherwise than as his instruments) to those whom he hath called to imitate him; and therefore not to those who set up themselves to counter∣feit him. Now then, since the practices of these prime Magicians were not reall experiments, but phantasticall illusions; what then may we think of all the rest, however they may seem or appear?

6. Why should Magicians and Astrologians rejoyce and boast their art under this notion of Experiment, rather than any other? Seeing an effect is of a cause properly; an Event is of a cause re∣motely; A Consequent is of a cause indirectly, an Accident is of a Cause unknown: but an Experiment cannot be but of a known cause. For an experiment properly is not so much of the thing, as to the person. And to the person, as observing it comming to passe from a proper cause, by proper means, and to a proper end. For if the proper cause be not observed, then is it no experiment, but an accident▪ if the proper means be not observed, then is it not an ex∣periment, but a consequent; if the proper end be not observed, then is it not an experiment, but not an imposture: Because it is the end that really denominates, distinguishes, and perfects rhe act or work. Neither can he be sayd to have had experience of the end, only because of the execution; if he had it not first in his intention. Now how much of all this is proper to them or their art?

7. Whether, as the grounds of their art are but bare suppositi∣ons: so those they call the experiments of it be any thing else than meer accidents? For of the many effects or experiments that were pretended; what demonstration is there, that all these, or any of them were really and indeed, from the influences and powers of the starres? Because such mutations, alterations, casualties, events, fol∣lowed after such, not only aspects, or conjunctions, but even Comets and Eclipses: does it therefore follow necessarily to conclude, that they were the causes of them? Nay, how would they make it evi∣dent, not only to a hard, but to a wary faith, that they were indeed so much as the prenuntiating signes of them?

8. For as much as the most skilfull of them have ingenuously ac∣knowledged, that they have been greatly distracted, and infi∣nitely puzzled, betwixt observation; and experiment on the one part; and cause, or reason on the other. So that that which hath been defective here, hath made them difficult to assent: and that redundant there, ashamed to doubt. Now how shall we assent, or be∣lieve, that can make no observation: since they themselves can make no demonstration. If we doe suppose them to be experiments, or accidents, or consequents at large: yet how can we be vainly perswaded that they come from such causes, or are signified by such signs, which they themselves are not able to demonstrate?

9. What a fond sophisticating fallacy is this, so much in use a∣mong the historizing or exemplanizing Astrologers: Who goe a∣bout to impose upon a••l men, from former ages, and events: as if no man understood how to distinguish betwixt a causall, and a consecutive (I had almost said a casuall) experiment. For aske of themselves, if this be not their way? Anno Mundi, Anno Domi∣ni, &c. viz. In such a year of the world, of our Lord; during such a Trigon (Fiery, Aery, Watry, Earthy) there was such a conjuncti∣on, of such and such Planets (benefick, malefick) in such and such Houses, and Signs of the Zodiack (together with such Eclipses, Co∣mets, and other prodigies, or portents.) And there followed there∣upon, &c. What (in the name of God) when, where, to whom, and how? Now marke them well what followed? War, and Peace; discomfiture, and victory; captivity, and liberty; heresy, and true doctrine; prosperity, and persecution; innovation, and reformation; Sickness, and recovery; famine, and plenty; birth, and death. When followed they? In the same year of the conjun∣ction; or the year following; or else 3. 5. 7. years after (nay and all these contraries, oft times during the same conjunction, or its effects.) Where followed they? Here, and there; far, and near; so wide was the extent of the conjunction; conjoyning severall Countries, and Regions together. To whom? To Emperours, Kings, Princes, Magistrates, Noble-men, Clergy-men, Common people, every body, any body. Lastly how? why there followed, or happened, &c. And that's more properly, plainly and truly spoken, than all the rest. And so let it rest (from their own con∣fession) a conscientionall, accidentall event (and such it may be said, in respect of any thing that preceded) but no appropriate, cau∣sate, and observate experiment.

10. What true and plain experience can the Planetaries pos∣sibly have, or pretend: when (as themselves say) the same con∣junctions, or constellations return not; some in so many scores; some in so many hundreds; some in so many thousand years? Now experience is properly of a thing frequently to be observed, by the same man; and frequently to be observed from the same cause, by the same means, and to the same end?

11. Whether it be good, and safe, to gather an universall pro∣position, or make a generall conclusion of experiment; from exam∣ples of a particular event? Especially, when those examples are extraordinary, singular, rare, accidentall, obscure, fabulous, &c. Likewise, when the causes are uncertain, and the effects unanswera∣ble, and the ends contrary?

12. Whether the truth, and reality of an experiment, be suf∣ficient to justify the goodness, and lawfulness of the art? Who will say▪ because the effect was palpable, therefore the means are lau∣dable? Because some Astrologicall predictions have proved experimentally true peradventure: will any one therefore argue that the principles and practices of it are therefore morally good? Who can deny that even diabolicall predictions have too often come to passe?

13. Whether of one Magicall divination, or Astrologicall pre∣diction, that hath had any reality of effect: morethan ten of them have not been found to have been, as false in the intention; so fayling in the execution? And wherefore doe they so vauntingly proclame those few, that have (by chance) taken effect: and so cunningly conceal those many, that have proved false, and fru∣strate? And why should one, or two fortuitous, and casuall e∣vents win credit to the Art: and yet not ten, nor an hundred (false and frustrate predictions) prevail to disparage it? Since one lye may make many truths to be suspected: why should one acci∣dentall truth be taken for a confirmation, or covert of many lyes?

14 May not the peremptory prediction of Magicall Astrolo∣gers (that swear upon their own Prognostications) prove so to de∣mentate, and bewitch people; as that they can now dream of no∣thing else? and if Good; so elevate them, with transported hopes; as that they cannot now choose but goe on with uncontrol∣lable confidence in the attempt. But if bad; so distract them with confounding despayrs; as that they cannot but carelesly give them∣themselves

over to such wayes, and means, as must necessarily bring them to such fearfull ends?

15. Doe we not know the force of Imagination? that it may very often produce reall and palpable effects: and yet the ima∣gination not less vain, and absurd, for all that? In like manner, why may not the strong imaginations that are here betwixt the Actors, and Assenters, be effectuall to the producing of some such notable experiment, or event?

16. Whether an experiment in Magick, and Astrologie, may not be like unto an experiment in Physick, or Medicine? sc. brought to effect many times Empirically, Quack-salvingly, ignorantly, blindly, upon a rash adventure; and without, yea against all rules of art?

19. Whether the complement of some prognosticated effects (even naturall, as well as accidentall) may not fitly be thus com∣pared? viz. To many arrows shot at rovers, and one now and then hitting the mark. To many small bullets shot out of a great Guns mouth, and one or so (among all) doing execution. To a Dice-player, that in often throwing, sometimes names his cast be∣fore-hand. To the many words of a loquacious babler; whereof some may prove true; although without his understanding, and against his intention. To a man stumbling upon that by chance, and in the dark; which with all his light, and diligence, he could hardly have found out.

18. Have not dreams (ordinary dreams) very often proved true? Is there therefore any certainty to be had of such dreams? Have not conjurations and enchantments wrought stupendious effects? Are these arts therefore to be approved because of such proofs as these?

49. Whether the Prognosticators themselves are not very doubt∣full of the event, or experiment? Seeing that they studiously de∣liver their predictions, either with such cautions, or equivocations: as whether they fall out, or not; or whether this way, or that; yet something however may be pretended to have been foretold.

20. What's the reason that none of the Diviners, or calculating predictors, dare once scarcely so much as offer to tast of their own drugs or dregs which they propine to all the world, and would willingly make the whole earth drunken withall, that they might see mens nakedness? Nor yet wage their own law; wherewith they seek to set all others in a contention? I mean, scarce any one

of them not once begun to try an experiment of their own Theams and Scheams upon themselves? Think they we would envy their foreseen felicity? Or are they conscious and affraid of their so often experienced infortunity; which their very art, without such precise erection, hath justly made them obnoxious unto? So that no marvell, they had rather pretend an experiment of their art upon others, than find it in themselves.

20. Whether those Theams, and Scheams they tell us of, con∣cerning so many famous mens deaths, sicknesses, victories, advance∣ments, liberties, captivities, learnings, errors, &c. were not (most of them) erected by them after the events? And then, what a rare art is this; to make a man a prophesier à posteriori? And though he can hardly deduce the event, from the presignification of the stars: yet he can easily (which is all one) extoll to the Stars, the presignification of the event.

22. Whether mens fortunes, or successes (especially for the constant, yea and ultimate experiments of them) doe not more follow their manners; than depend upon their Stars? For, let them resolve us, if a man (according to his manners) may not either live a happier life, than his Stars promise; or dye a dreadfuller death, than his stars threaten?

23. Whether this be not a true conclusion? That all experi∣ments pretended from sydereall positures and effluxes (besides some certain distinctions of times, some naturall temperaments, some me∣dicinall operations, some nauticall arts, and some seasonable obser∣vations about husbandry) are nothing else but prestigious impo∣stures, jugling leiger de mains, or prodigious illusions?

CHAP. XI.

XI. From the pooreness of Suppositions.

1. IS not that a poor Art, whose very principles run a begging? being nothing else but bare Hypotheses, Suppositions, Po∣stulates, Petitions, craved Concessions, implored admissions, bargained beliefs, and (to use the Apostles phrase) weak, and beggarly elements, or rudiments. Yea, I may say further, not only in his phrase, but according to his scope, Philosophie, and vain

deceit, after the tradition of men, after the Elements, or rudiments of the world, and not after Christ, Col. 2. 8.

2. Whether such Hypotheses, or suppositions, as may be con∣ceded to Astronomie; for necessary, and usefull intents: ought to be indulged, or licensed to Astrologie; for unnecessary, vain, and vile ends?

3. Why may we not say of the Astrologers, as they say of the Alchymists: That they take true or probable Hypotheses from o∣ther Arts; and make false and impossible inferences u••••n them, in their own?

4. Whether that saying may not more aptly be spoken of Ma∣gicall Astrologie, than of any other art besides? One absurdity be∣ing supposed, or granted, a thousand absurdieies will ••ollow upon it. And as every peradventure yea, may be answered with a per∣adventure nay: so why may not every suppose so (especially in this Astrologie) be answered with a suppose otherwise?

5. Whether (in any art or science whatsoever) a bare Hypothe∣sis, or sole suppositary argument, may not gratis, and with the same facility and authority, be denyed, as it is affirmed? Nay and eftsoons with more reason; namely, when it is meerly supposititi∣ous; and neither of a thing divine, rationall, naturall, necessary, possible, probable, known, received, undeniable, universally true, proving it self? but the contrary in most, or all: Not orthodoxall, but paradoxall, heterodoxall, adoxall; not determinate, but con∣fused; not to be understood or apprehended at first proposing; not proved, or approved; not having in it any thing like to demon∣stration; but corrogating gratis, fraudulently bargaining, infinite∣ly borrowing, impudently begging, &c.

6. Why an Hypothesis that should be of a thing possible, pro∣bable, demonstrative, convenient, facile, direct, evident, and ten∣ding only to explore, infer, and explain truth; should be absurd∣ly imagined, and arrogantly corrogated, for the planting, or pro∣moting of error, and falshood?

7. Besides that their principles are granted by themselves to be but meer suppositions, or imaginations; how many of them are erected by some, and rejected by others? Rejected (I mean) by themselves, for entia rationis, Egyptian stars, Ptolemeick hypo∣theses, fictitious Chymaera's, figments of mens brain, monsters of nature, devious extravagants, adventitious fancies, &c.

8. Whether the supposition or imagination not only of sphears,

orbes, circles, semicircles, poles, poynts, lines, arches, angles, ex∣centricks, epicicles, &c. in the Heavens; but of Buls, Bears, Goats, Rams, Dogs, Dragons, Fishes, Serpents, &c. nay and of heads, tayls, faces, backs, hearts, hands, eyes, armes, shoulders, &c. right, left, &c. be not much like to the boyish fancying of forms, and faces in the clouds?

9. Wherefore should the Artists feign to themselves, or suppose so many circles, lines, triangles, quadrates, &c. in the Starry Hea∣vens; ••••en as there are not to be observed (to any sensible view) three Stars or more in all the firmament, that stand in an equall proportion to any such like frames, or signs?

10. May not their twelve Houses of the Zodiack be (not amiss) called so many Castles in the ayr? what reedish nay strawy, suppositors doe they stand upon? Suppose a man will not admit of such imaginary supporters, or props of imagination (for what may compell him?) will not then their whole machination, or fabrick of judiciall Astrologie fall to the ground? Seeing the judge∣ment depends upon them, and they upon supposititious circles, and angles.

11. Whether their own feeble, and feeble hypothesis of the Stars magnitude (some so much bigger one than another, some so much bigger than the whole earth, some less by so many degrees;) As also of their motion (some of them not fulfilling their courses, or periods, but in so many years; yea scores, hundreds, and thousands of years) be not enough to overthrow and confound the conjun∣ctions they speak of, their judgement upon those conjunctions, and their experience upon that judgement?

12 Where there is but a supposition, upon a supposition; or a probability, but upon a probability: is not there the latter pro∣bability, or supposition, still more unprobable, and less to be sup∣posed? As first to suppose a child to be born under such a con∣stellation; then to suppose that constellation to beget such hu∣mours; then to suppose those humours to dispose to such man∣ners; and then to suppose such manners to be urging to such events. Are not all these hard to be supposed (either at once, or one after another:) seeing they may all of them be so easily impedited, from the first to the last? And are not all these sound rules, and strong proofs of judiciall Astrologie, that are not to be proved, unless they be supposed?

13. Whether of all the suppositions in Magick and Astrologie,

these be not most superstitious and ridiculous? First to suppose the Stars to be of such and such figures; then to suppose those figures to be so and so efficacious; then to suppose those very figures to have a similitude or resemblance to things of like figure here below; then to suppose that the similitude or resemblance makes the constellation effectuall between them; and lastly to suppose such a constellation to be effectuall to such and such purposes.

14. What a delusive art, or practice is that; which so many suppositions or concessions can bring to no reall effect? For suppose or grant there were some efficacies of the Stars in a mans nativity; yet how can they certainly collect it? Suppose a Mathematician already prepared, not only with his rules within him, his directions before him, but his tools about him; yet how many motions of his are but delays, letting slip the first and imperceptible motions of the Stars? Suppose him perpetually peering and gazing; yet how rapidly and concisely is all past, in less than the twinckling of his eye? Suppose his accurate division of so many sixties, into so many sixties; yet in which of the sixties will he have the mo∣ment of the nativity to consist?

15. Whether (seeing all the learning of Judiciary Astrologie consists so mainly, if not only in supposition) any such learning be to be supposed in it; as may make the Artists so arrogatingly sup∣pose themselves learned above all others? and arrogantly boasting their corrogating arts absoluteness and perfection; above all other arts, and sciences? when as all other well grounded sciences have their proper principles, axioms, maxims, theoremes, common rules, &c. and those universall, true, certain, irrefragable, undoubted, under∣stood at first utterance, prooving themselves, well known to all, denyed by none, &c. whereas this their art is glad to suffice it self with hollow hypotheses, precarious postulates, and simulated suppositions. No marvell! they should strut it so proudly, that know not how to appear, but in borrowed feathers. Or that they should (in a bravado) offer to challenge all men; that first are fain so poorly and sneakingly, to crave their weapon at every mans hands.

CHAP. XII.

XII. From the Consciousness of Caveats.

1. WHether such an art must not needs be both unsound in the study, and search of it; and unsafe in the pra∣ctice, and assent thereto; that consists more in cau∣tions, and corrections; than in rules, and directions?

2. Wherefore doe the more wary I heorists in Astrologie, still give so many cautions (so often repeated) to the rash Artists, or practitioners; to take heed of Chaldaizing Judaizing, Paganizing; of Idolatry, Atheism, Superstition; of Sorcery, inchantment, witchcraft; of curiosity, temerity, tempting of God; of impreca∣tion, adjuration, conjuration; of circulatory, joculatory, and pre∣stigious delusion; of pride, arrogance, impudence; of impiety, hy∣pocrisy, profaness, &c. Is it not because of the arts obnoxiousness, and the Artists proneness to all these, and the like?

3. Whether their distinguishing betwixt Magick Theurgicall, and Goeticall; black, and white; naturall, diabolicall, and (as some adde) divine; of Astrologie naturall, supernaturall, and su∣perstitious; of both these Jewish, Heathenish, Christian; of the arts perfection, and imperfection; or rather of the arts integrity and the Artists imbecillity; of the practices lawfulness, and unlaw∣fulness; of the use, and abuse, &c. be not indeed a consciousness and conviction of the worse part; rather than any demonstration or declaration of the better?

4. Whats the reason they advise so often to distinguish be∣twixt necessary, and probable; betwixt infallible and conjectu∣rall? but because ther's no other discipline, that is, or can be invented, that hath so little infallibility, or certainty; and so much contingency, or uncertainty. What certain judgement then of future contingents can be by such an art, or discipline; that is it self but a kind for contingency?

5. Whether they themselves that would seem very scrupulous and precise in distinguishing and discerning truth, and falsehood; good, and evill; lawfull, and unlawfull; in Magicall Astrologie: doe not in very deed commix and confound them, in one kind or

another? and so impinge upon the self same rock they would pre∣tend to avoid. Is this caution; or collusion? For doubtless, this is done not that they would be more wary and conscientious them∣selves of what they deliver: but to make others more unwary and secure in receiving and approving what is delivered.

6. Whether as (with the Patrons and Advocates of Astrologie) it seems to be a sober caveat among themselves, to discern betwixt the use, and the abuse: it be also a sound plea to others, that they should likewise distinguish them? For is it not requisite that they themselves should first really, sincerely, and clearly discern; ere that they injoyn others to distinguish? Now (in birth-spelling, and fortune-telling Astrologie) where is the use? nay wherein is not an abuse? Should not they first here undertake to satisfy us, ere they take upon them to advise us? How loath would they be, we should be too severe in this imposed task; which they truly per∣form not; but only (enough for conviction) would seem to slubber over?

7. Whether this cautelous conclusion and (as they think) sober sen∣tence (The Stars incline onely, but necessitate not) be verily delivered by Astrologers; or craftily proposed in excuse? For if they believe this their own saying, how then dare they be so peremptory in pronoun∣cing upon Fate, and fatidicall destiny from the Stars? But would they not thus evade the fallacy of the prognosticated event? For, others are easily Judges of the effect: but if the execution fail, they thus make themselves the sole Judges of the disposition. And so, from the hidden inclination, think to save the credit of their Art, against the palpable frustration of the effect. As also by contri∣ving (who knows what?) opposites, interventions, obstructions, impediments. And if they know not how Stars are aversing: how come they to know how they are inclining?

8. Was there ever yet a judiciary Astrologer that duly observed that old caution, given him by the Prince of his Profession? not to mingle, among his predictions, nor at all to meddle with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. the Prognostication of all such things as can have no naturall causes?

9. As concerning this caution, or conviction (by no means to subjugate the rationall will, with its arbitrary acts to the power of the Stars) how chance this is proposed by some of them, admit∣ted by many, and yet observed by none?

10. Whether their more than abundant cautelousness, for the

salving of the Phaenomena (their many-fac't mistresse in all her dresses or apparitions) be sufficient so to doe? And how many ascensions, and descensions; risings, and settings; times and de∣grees, &c. must here be divined, ere it can come to Divination?

11. As touching Planetary events (benevolous, malevolent) whether their usuall reservation (for the time of their taking ef∣fect, how far they shall extend, how long last, or for their utter impediting) to be in God, in nature, in the prime cause, and di∣vine providence: be not a conviction within themselves of their uncertain and doubtfull predictions; if not rather used as a fallacy to save their skill in case of frustration?

12. Whats the cause, in their own aphorisms, canons, rites, &c. they are fain to admonish one another to such cautelousness in the reading of them; much more in the apprehending of them; most of all in the practising according to them? Is not here a con∣scious, and confest incidence to error; not only in the Reader, his apprehension, and practice; but even in the very rule or art it self?

13. Whether it be not still the trick and guise of Magicall A∣strologers, to adjure, and conjure (after the old Heathenish man∣ner) their Disciples, and Clyents; to beware how they once so much as intimate their venerable mysteries, and admirable secrets, to unskilfull (as they call them) and profane ears? And what is their intent in so doing? Surely such kind of cautionary and con∣juring secrecy, as not to reveale to any (save only among them∣selves) the art, rules, tearms, characters, phrases, figures, fabrica∣tions, operations, intentions, profections, defects, time, place, per∣son, habit, instruments, &c. what can all this argue, but a con∣sciousness of superstition, sorcery, envy, ignorance, sophistry, pre∣stigious jugling, and plain knavery?

14. Wherefore advise they so earnestly both Agent, and Pa∣tient, to take heed however of all hesitation, or doubting; either in doing or receiving? Doe they indeed reduce all the efficacy of their art to a Faith, or strong imagination? and to the saith of one, as well as another? Nay, does all the vertue of the art consist more in the inferiors confidence; than the superiors influence?

15. Why bid they beware what associats they take to them∣selves in the art; especially in the operation? Does the efficacy of the art depend upon the dignity, not only of the Excerciser; but his Assistant also?

16. To what purpose doe the Arch-Magicians and Astrologers make caution, and admonish so strictly (upon pain to forfeit all the fruit.) That the Pupill be naturally inclined to the art; or ea∣sily disposible thereto, by a faith in his Tutors sufficiency? That he con such words, tearms, phrases, characters, figures (though in∣deed insignificant, or of no proper entent) whereby he may preserve close the sublime Majesty of the art; glory in his own profound∣ness of learning; and upbraid others, especially his opposites, with ignorance and unskilfulness. That he study other learning by o∣thers; but this by himself. That he glory in the multiplicity of his Authors, more than their emendation. That he boast of an extraordinary gift, yet not beyond his Teachers; till hee can correct them in the invention of a new and nearer way. That he leave the order of superiors, and inferiors, of ascents and descents, of similitude and dissimilitude, of simple, and compounds. That he observe diligently matter, form, number, degree, time, place, order of operation: and especially the Planet, or Lord of the operation; under whose dominion the spirit of the day, and hour is, for the effectuall operating. And lastly, that he operate with wise∣dome above all. Were it not for this last, to what purpose were all the rest of the directions? which are not only inobservable by the Attenders: but in explicable (and so confest by) the propoun∣ders themselves. But weel take them at their word; let wisedome be pursued to some purpose: and then all their other cautions, or conditions, will prove to no purpose.

17. Whether the confused cautions of dayes, hours, minutes, points, numbers, measures, degrees, orders, harmonies, similitudes, congruities, dispositions, compositions, elections, preparations, ob∣servations, fabrications, &c. argue not their art or artifice, a dif∣ficult vanity, an unprobable fiction, an imposible operation?

18. What fickle, tickle, fallible arts are Magick, Astrologie, Alchymie? to have so many cautious directions, ceremonies, cir∣cumstances (and they so difficult to be apprehended, more difficult to be observed) and yet the ignorance (as they say) neglect, or mis∣carriage of the least circumstance enough to frustrate the whole substance or effect?

19. Upon what pretexet is it that ther are such caveats in Ma∣gick, Astrologie, Alchymie, yea and Sorcery it self; for fasting, ab∣stinence, cleanness of affections, members, garments, habitation, instruments, &c. since the arts themselves are unclean and the best

of them (by their own confession) not throughly purged there∣from?

20. Is it not well known, that the Devill (even in the most exe∣crable arts, and acts of conjuration, inchantment, sorcery, witch-craft) hath cautioned, admonished, and exhorted to fasting, prayer, chastity, charity, justice, forbearing of certain sins, frequenting of divine ordinances? Now will any say, these arts, or acts, were any whit the better, or safer, for those cautionings, and conditionatings so p••erequired?

21. What good end else can there be of their own counselling and warning, that an Astrologer be a man both expertly Ethicall, and Physicall? Save that, as he should not exercise his own: so he should not Prognosticate of others manners; beyond all grounds of morality. And that he should correct, or rather prevent his Astrologicall Prognostications, by true physicall principles.

22. Whether this be not a proper caution for all Astrologers; to forewarn one another, of gazing so long upon the stars, till they fall (as one of them did) into the ditch?

23. Whether it be not the best caveat that can be given to an Astrologer, and so confest by some of them, to account it most safe and sure (after all inspection of the stars) to look to the Pa∣rents, for the constitution; to the temper, for qualities; to the will, for actions; to industry, and externall means for acquisitions; and to divine providence, for events?

24. VVhether any sound Orthodox Christian ever did write in the approof of judiciary and predicting Astrologie? And if any such have treated of the speculation (if their recantation followed not after it) then with what moderation, and reiterated caution? yea and that so severe, so sincere; as that a Christian Reader might easily perceive, it was the caution which he intended (through the main of the discourse) and not the Institution?

CHAP. XIII.

13. From the contrariety of opinions.

IF that be not worthy to be called a Science, which con∣sists only in opinion; what then shall we call that, which is nothing else almost but a contrariety of opinions? A contrariety about the grounds of the art; about the operation upon those grounds; and about the effects of those operations. Such a contrariety as is irreconcilable: the Opinors, or Opinionists (old, and new) each of them contending to plant his own, and supplant the others opinions. And such a variety of contrarieties; that (were all their Authors at hand) it might be inquired, if a glancing eye might not soon ob∣serve, and a running hand transcribe (about every point and par∣ticular of their art almost) ten, for one of these that are here set down?

1. About the nature and office of the Gods, Spirits, Angels, Demons, and Heroes. 2. About the principles of good and evill. 3. About the originall, and defect of oracles. 4. About the first Author and inventors of Magick and Astrologie. 5. About the causes in vaticinating good, and bad. 6. About the figure and du∣rance of the world. 7. About the principles of all things; espe∣cially of the celestiall bodies. 8. About the number, and site of the celestiall orbes. 9. About the solidity of the celestiall orbes. 10. A∣bout the order of the orbs, or sphears. 11. About the motions of the eighth sphear. 12. About the revolution of the ninth sphear. 13. A∣bout the magnitude of the Stars. 14. About their number. 15. A∣bout their form. 16 About their order. 17. About their light. 18. About their distance, both one from another, and from the earth. 19. About their scintillation, or their trepidation. 20. A∣bout their fixation, and volitation. 21. About the motion of the fixed Stars. 22. About the variation of the latitude of the fixed Stars. 23. About the antick, and postick; the right hand, and left hand of Stars. 24 About the time, or space of the Stars fulfilling their degrees or courses. 25. About the names, numbers and order of the Planets. 26. About the magnitude, and distance of the planets.

27. About the influences of the Planets. 28. About the prime ge∣neration, and ultimate resolution of those influences. 29. About the benevolence, and malevolence of Planets; generall, and par∣ticular; corporall, and mentall. 30. About the proper Houses of the Planets, and their efficacities there. 31. About the fabrefaction of the twelve Houses. 32. About the Suns being the center of the visible world. 33. About the latitude of the Moon. 34. About the Semidameters of the Sun, Moon, and shadow of the earth. 35. About the proportion and magnitude of the three great bo∣dies, the Sun, the Moon, and the Earth. 36. About the tearms, li∣mits, bounds, or ends of the Planets. 37. About the new Stars. 38. About Comets, their nature, substance, site, figure, portent. 39. About the appellations, and the operations of the twelve Signs. 40. About the assigning of the severall parts of the body, to se∣verall Planets, and Signs. 41. About the subjecting of such and such Cities, and Countries, to such and such Stars, and Planets, and parts of the Zodiack. 42. About the visible, and invisible Sun, and Moon. 43. About the motion, and quiescency of the Earth. 44. About the Earths being a meer Star, one of the Pla∣nets, and having her annuall motion round about the Sun. 45. A∣bout the propriety, and inconstancy of the Moons light. 46. A∣bout the more powerfull acting of the Stars, whether from their light or motion. 47. About the Galaxia, or milkie way. 48. A∣bout the number of the zones; the torrid, the frigid; and their habitableness. 49. About the elevation of the Pole, and its inve∣stigation. 50. About the Meridian, the constitution, elevation, and the difference thereof, from divers Cities, and places. 51. A∣bout the circumference of the sensible Horizon. 52. About the computation of times. 53. About the Kalendar, and its refor∣mation, or correction. 54. About the beginning, and end of the year. 55. About the Solar year, and the quantity thereof. 56. A∣bout the beginning of the naturall day. 57. About the equation of civill dayes. 58. About the election of dayes to such and such actions. 59. About the planetary hours, and the divisions of them. 60. About the inherency, and efficiency of the first qualities; heat, cold, drought, and moysture. 61. About the effectualness of Sym∣metricall, and harmonicall proportions. 62. About the way of constituting the figures of Heaven. 63. About the erecting, and the correcting of theams, and scheams. 64. About the best and truest way of calculating. 65. About the Astrologicall Tables

66. About inequalities. 67. About elections. 68. About rectificati∣ons. 69 About the number of aspects. 70. About the Lord of the ge∣niture, and his election. 71. About the making choice of significa∣tors. 72. About the deducing of the space of life. 73. About judging of the morall disposition of the mind. 74. About judging of the con∣figuration, or stature of the body. 75. About the way of judging upon fortune and riches. 76. About the reserving their yearly judgement, to the true, or apparent, rising, or setting of the Stars. 77. About the searching out the Genius of a man by the Stars. 78. About matters to be more, or lesse regarded, and esteemed in astrological judgement. 79. About the reading of the Stars, by hieroglyphicks, characters, letters, syllables, words, sentences, aspects, conjunctions, constel∣lations, oppositions, configurations, resemblances, &c. 80. About the portents of prodigies, celestiall, or terrestriall. 81. About the vertue and power of contract, sight, sound, voice, breath, numbers, characters, rings, seals, images, &c. 82. About the force of ima∣gination. 83. About the causes (much more the interpretation) of dreams. 84. About the use, and ver••ue of lots. 85. About the authentiqueness of their own authors (old and new) out of whom might be collected many a century of contrary and contradictory opinions.

Now, since they themselves are not agreed upon the grounds, and means of their art: why should they expect that we should consent to such effects and issues of it, as they pretend? Is it not just and meet, that they should first reconcile one another to truth; ere they require our faith? who will believe a certain, or probable prognostication, or prediction; by such means, and wayes, as they themselves believe not: but contradict and impugn, not only as uncertain and improbable; but as vain, and false? While some of them are so modest as to plead only for a probability; what is this, but to confesse, that this art or science, is nothing else but an opi∣nion or conjecture? But while there are such varieties, diversities, con∣trarieties, and contradictions of opinions; what does this prove, but that all their conjecturings and opinings, are but opinions, a∣gainst opinions; or but opinions, upon opinions; or else nothing at all?

CHAP. XIV.

14. From the absurdity of Errours.

VVHether the grosse errours that have been, and are, and ever will be (some or others of them) in Magick, and Astrologie, arise from the evill disposition of the Authors, or of the Arts? And (in the Arts) whether from the misapplyed circumstances, or ceremonies; and not rather from the misimagined substance, and scope? For from some accidentall mistakes only, how can it be credible, or possible that such puerile hallucinations, and anile delirations, should once have sprung, or spread in the world as touching the nature, origi∣nall, matter, form, quantity, quality, site, orders, numbers, figures, motions and effects of the celestiall bodies? As namely,

1. That the Sun is nothing else but an Oven, or hollow furnace full of fire. 2. That the Sun is a golden turf, or clod. 3. That the Sun is made either of burning stone, or iron. 4. That the matter of the Sun is glassey, or made of glasse. 5. That the sun is the compact of severall flames. 6. That there are two suns in the fir∣mament, one archetypall, and invisible, and the other sun which we see but the image or shadow, of that which we see not. 7. That the sun rising out of the Sea, and setting in the Sea, is kindled in the East, and quenched in the West. 8. That the sun is no bigger than it seems. 9. That the sun is of the same breadth, as is the earth. 10. That the sun is bipedall, or hath two feet. 11. That the sun is not above a foot broad. 12. That the sun is sometimes bigger, sometimes lesser. 13. That the sun stands still, and the earth moves round about it. 14. That the sun was at first a mortall man, and first reigned in Egypt; and because of his common benefits, was translated into Heaven, and immortalized there.

15. That the moon is in magnitude equall to the sun. 16. That the moon is bigger than the earth & about nineteen times bigger than it. 17. That the moon is an earthy substance, covered over with a mist. 18. That it is inhabited by many huge living creatures. 19. That it is planted in a much more flourishing manner, with trees and herbs, than is the earth in its prime. 20. That there are in it Fields, and

groves, and mountains, and vallys, &c. 21. That the moon consists of an unequall constitution, earthy, and frigid. 22. That it is of an hot and fiery constitution. 23. That it is partly conspicuous, partly obscure. 24. That the moon is endowed with an intellectuall mind. 25. That it is an half fiery sphear: a fiery compacted cloud. 26. That it is mingled of ayr and fire. 27. That it is an ascension, or rather an accession, collected from the vapours of sweet waters. 28. That it attracts to it earthly dregs. 29. That in the globe of the moon (as in a glasse) the received species of mountains are represented. 30. That the inequality of the moon is caused because of some bodies interjected betwixt it, and the sun. 31. That the moon sometimes leaves the heavens. 32. That an Asse once dranke up the moon. That a great Dragon devoured it. 33. That the moon dyes, when she is in the Eclipse. 34. That there is ano∣ther earth within the concave of the moon; and that men live there, after the same manner as they doe here. 35. That the moon is made of green Cheese: and that there is a man in the moon, with a bush at his back, (this I adde from the vulgar, which doubtless took it up from such authours; and urge it with like authority.)

36. That the Stars are made of an earthy porish matter, much like to that of a pumice stone. 37. That every Star is a world by it self; containing in it both ayr and earth. 38. That the Stars are composed of fiery clouds; which (like coals) are quencht all the day time, and kindled again at night. 39. That the Stars are formed of ayr, and are turned about like wheels; and being full of fire, spit out flames. 40. That the Stars are fiery stones; and the Sun the great burning stone amongst them. 41. That the Stars are nourished by vapours, abstracted, and ascending from the ayr, and the earth. 42. That the Stars are animate, sensible, rationall, and intelligent creatures. 43. That the Stars are capable of vertues (morall vertues) and in like manner obnoxious to vices. 44. That the Stars are numerable; and the number of them is 1600. (saith one) 1022. (saith another) 800. (saith another) more, and less, say others. 44. That the least Star in the Heavens, or the least visible, is eighteen times bigger than the earth. 45. That the Stars of the first honour and magnitude are bigger than the earth 107. times; of the second, 86. or 90. times; of the third, 72. times; of the fourth, 54. times; of the fift 31. or 36. times; of the sixt, 18. times. (Have not they judged these old dimensions to be errors, that have

since altered them? and whether theirs be not errors too, let others judge; or let them judge one another by their various opinions in this kind.) 46. That the Planets, when they are lowest, or are nearest the earth, yet are they so many Semidameters distant from it, viz. the moon 53. Mercury 65. Venus 167. The Sun 1122. (or as some say) 1124. Mars 1216. Jupiter 8854. Saturn 14378. 47. That when they are highest, or most remote, then are they thus distant, viz. the Moon 64. Mercury, 167. Venus 1070. the Sun 1210. Mars 8022. Jupiter 14369. Saturne 18500. 48. That the sphear of the fixed Stars is 14000. Semidameters distant from the earth; others say, 19000. others say, 20081½. 49. That a Semidameter is 913. German miles 50. That the Moon is distant from the center of the earth, 33. Semidameters, or 30129. German miles (so that the singular regions of the ayr have 11. Semidameters, or 10043. German miles; if the distance be computed from the center of the earth.) Likewise Mercury 64. Semidiameters, or 58584. Ger∣mane miles. Venus 167. semidiameters, 152471. German miles. the Sun 1120. semidameters, 1022560. German miles. Mars 1220. semidameters, 1113860. German miles. Jupiter 6678. semidameters 8103788. German miles. Saturn 20100. semidame∣ters, or 18360430. German miles. The eighth sphear 40220. semi∣midameters, 36720860. German miles. 51. That Saturn is 22. times bigger then the whole earth; Jupiter 14. Mars lesser 13. The Sun greater, 139 2/8. Venus lesse 6 1/••. Mercury 19. the moon. 42. And again, Saturn greater 91 1/•• Jupiter 95½. Mars 1⅓. The Sun 162. and 166, Venus lesse 37. Mercury 22. the Moon 1900. 52. That it is from the earth to the Moon 15150. miles. From the Moon, to Mercury, 12812. miles. From Mercury, to Venus as many. From Venus, to the Sun 23438. miles. From the Sun, to Mars, 15425. miles. From Mars to Jupiter, 68721. miles. From Ju∣piter to Saturn, as many. From Saturn to the firmament, 120485. miles.

53. That (for the order and placing of the Stars and Planets) the Sun is in the midst of the Seaven; and above that Mars, and above that Jupiter, and above that Saturn: but beneath the Sun Venus, and beneath that Mercury, and beneath that the Moon. 54. That Mercury follows next to Mars, and next it Venus, and next it the Sun, and next it the Moon. 55. That the Sun is in the last place, but one, or two; and Venus above it, and next after Mars. 56. That Mercury is next to the Sun, and under that

Venus. 56. That both Sun and Moon are above the fixed Stars. 57. That the Sun is the Center of the world.

58. That the Light of the Stars is materiall, is a body; is void of matter, is a spirituall substance. 59. That the Light of the Stars is of a middle nature betwixt corporeall, and incorporeall. 60. Is a substantiall form. 61. Is a manifestation of colour. 62. Is a fire. 63. Is an accident reall, or intentionall; either, or both. 64. That the Light of the Stars is proper, is mutuatitious; is partly one, partly another.

65. That the Heavens are unmoveable. 66. That the lower world turns round. 67. That the moving Intelligences, or Angles, are the assisting forms of Stars. 68. That the Stars fly like Birds in the ayr. 69. That the Stars make a melodious harmony in their motion, or revolution. 70. That the celestiall bodies not only move with an insensible Musick: but are moved by a sensible musick. 71. That there is in sounds a vertue to receive the heaven∣ly gifts: and that the Heavens doe consist by an harmonicall com∣position; and doe rule, and cause all things by harmonicall tones and motions. 72. That there are two half Orbes carryed about the earth, the one all fire, the other most ayr, and they two (as they wheel about) make the day, and the night. 73. That the Stars erratile are some male, some female: yea sometimes male, and sometimes female.

74. That the Heavens and celestiall bodies are animated, and have souls, and souls properly so called. 75 That the world, the Heavens, the Stars, and the elements have a soul; with which they cause a soul in these inferior and mixed bodies. 76. That they have also a spirit, which by the mediating of the soul is united to the body. 78. That the souls of the Stars are not created together with their bodies; but are extrinsecally added to them. 79. That the world lives, hath a soul, and sense. 80. That the above named souls have reason. 81. That the soul of the world is placed chiefly in the Sun. 8••. That the ••oul of the earth is not to be thought as it were the soul of some contemptible body; but to be rationall and also intelligent; yea and to be a 〈◊〉〈◊〉. 83 That the souls of crea∣tures, and men▪ are infu••ed into their bodies by the Stars. 84 That Comets are the souls of famous 〈◊〉〈◊〉 triumphing in heaven. 85. That Comets be fiery animals, walking upon the superficies of the Elements

80. That the first principle of all things is water; from which

all things proceed, and into which all are resolved. 87. That all things are generated through the condensation, and rarefaction of the ayr. 88. That the Sun, Moon, and Stars have their originall from the earth. 89. That the Sun, and the Stars are begotten of clouds. 90. That the whole body of nature hath the originall from the Sun. and the Moon. That the Sun makes Stars out of clean Chrystalline water.

91. That the Heavens are a book in which the manners, acti∣ons, fortunes and fates of all are singularly written. 92. That by the Mathematicall, we receive the caelestiall vertues; as motion, sense, life, speech, &c. 93. That amongst all Mathematicall things, Numbers, as they have more of forme in them; so also are more efficacious: by which the next access to prophecying is had. 94. That in Gestures there lyes the reason of numbers, and great vertues, &c. 95. That the very elements of Letters have some divine numbers, by which collected from the proper names of things, we may draw conjectures concerning occult things to come. 96. That by the number of Letters, we may find out the ruling Stars of any one that is born: and whether the husband or wife shall dye first; and know the prosperous or unlucky events of the rest of our works. 97. That the child cannot be long-lived that is born under the horned moon. 98. That men ought not to lye with their Wives, but under good Stars, and happy Constellations, that the child born may (by their Government) prove fortunate. 99. That the seve∣rall formes and features of mens faces, are wrought by the Stars. 100. That the stature of a child is to be judged by the Light of the Stars; and so of his colour, motion, qualities, &c. 101. That the Lyons, Bears, Dogs, Buls, Scorpions, Fishes, &c. Upon earth, are governed by those in Heaven. 102. That Cottons, and Wools, and Ships, and Buildings, doe last the longer if they be wrought and framed under certain constellations. 103. That so great is the power and efficacy of the celestiall bodies, that not only naturall things, but also artificiall, when they are justly exposed to those above, doe presently suffer by that most potent agent, and obtain a wonderfull life; which oftentimes gives them admirable celestiall vertue. 104. That not only by the mixture and application of natu∣rall things, but also in Images, Seals, Rings, Glasses, and some other instruments, being opportunely framed under a certain constella∣tion, some celestiall illustration may be taken, and some wonder∣full thing may be received. 105. That inferior things doe obey

their celestials; and not only them, but also even their Images.

But what is a matter of an hundred, to more than a thousand paradoxall and phantasticall errors, of Paganish, Rabbinish, and o∣ther Magicians, and Astrologers? Only this serves to inform us, the more error, the lesser truth; and therefore the less to be believed, or regarded, nay more to be derided, and despised.

CHAP. XV.

15. From the abhomination of Heresies.

WHether Magicians, and Astrologers, have not been the most abhominable and detestable Hereticks of all ages? And their Heresies most Blasphe∣mous, Idolatrous, Superstitious, Atheisticall, Impious, Profane: Perversly and Obstinately impugning the great truth of God, and main fundamentals of Christian Religion? Witness these few that follow, in comparison of the many that might be collected, especially out of their Rabbins, and apostate Authors.

1. That God himself is the chief Mathematician, and teaches Mathematicall things to the souls of men, making them capable of the science, before they flit into bodies: which otherwise could not be, unless they had seen God acting the Mathematician in Heaven. 2. That not only nature, but God himself is subject to Chaldaicall, or Astrologicall fate. 3. That Heaven is the body of God, and the Stars are his eyes. 4. That God is assisted and hol∣pen by the Stars, in the prediction of effects upon things sublunary. 5. That it is not God that make men just, but Jupiter. 6. That the Stars (both fixt, and errant) are Gods.

7. That the Messiah expected by the Jews, should come in the year 1464. after Christs nativity. Because then would be the same constellation of the Stars, as was when Moses brought the Hebrews out of Egypt. 8. That it is lawfull and necessary to calculate the Horoscope of Christ. 9. That from some sinister aspects in Christs nativity, his fortune and fate might easily have been predicted. 10. That Christ therefore was eminent in so many vertues, because Saturn was in Gemini ascendent: For Gemini as∣cending

together with Saturn and Mercury, signifies the birth of some great Prophet. 11. That the death of Christ was from the configuration of Mars. 12. That as the nativity, or first comming of Christ, was prefigured by a great wonderfull Planetary con∣junction: so shall his second comming, or the day of judgement likewise. 13. That Saturn having part in Christs geniture, ren∣dred him so sad, and pensive, as that he was often seen to weep, never to laugh. 13. And that also made him seem older than he was: so that they took him to be near fifty, when he was not but about thirty years of age. 14. That Saturn meeting with Venus, was the cause of his having certain red specks in his face. 15. And that because of those specks, all his parts were not from God. 16. That all the miracles of the prophets, and of Christ, were wrought by the vertue of the Hebrew Letters. 17. That Christs hanging upon the cross might have been foreseen and foretold from his natalitiall stars. 18 That the star which happened at Christs nativity, had the dominion, and regulation of his life, manners, a∣ctions, miracles, wisedom, doctrine, &c. 19. That Jesus Christ be∣ing a man perfectly solary, was therefore raised again, upon the day assigned to the Sun. 20. That the Sun is the true light, and the most exact image of God himself: whose essence resembles the Father, light the Son, and heat the Holy Ghost, called the conspicuous Son of God, the divine image of divine intelligences, the perspicuous statue of God. 21 That the vertue of resemblance betwixt Christ, and an image (a Talismanicall, or constellationall image) did not only invite him to his naturall, but now also doth to his spiri∣tuall presence amongst us.

22. That Magick is Primitively in God, Derivatively in the Creature. 23. That it was in Adam from the creation; and in him as a great part of that Image, or similitude according to which he was created. 24. That Magick is nothing else but the will of the Creator revealed to, and planted in the Creature. 25 That the spots in the Moon, and about the Sun, succeeded upon Adams transgression and fall. 26. That the Deluge, or universall Flood, was from the conjunction of Planets in Aquarius. 27. That the patefaction, or giving of the Law by Moses, did depend upon certain configurations. 28. That the brazen Serpent, as also the Golden Calf, yea and the Teraphim, were nothing else but Talis∣mans, or figures made under certain constellations. 29. That Mo∣ses commanded to rest the Sabbath day, and to doe no work there∣on,

because Saturn (who governs that day) might make the work unprosperous. 30. That Jacob blessed his Sons, by what he had read in a book of Astrologie, as concerning their severall for∣tunes. 31. That the Urim and Thummim (whereby it was con∣sulted about the success of difficult affairs) had to that end, the fi∣gures of an Astrolabe.

32. That the Jews (from the disposition of the stars) were born to Religion. 33. That the Jews Religion was unprosperous; be∣cause it was founded upon a malevolent star. 34. That the Jews Religion is governed by Saturn; the Turkes, by Venus; and the Christians, by Sol: which is the reason of their severall Sabbath dayes. 35. That a mixture of Religions is governed by a mixture of stars and Planets. 36. That Mahomet, and his Alcoran, hath a greater Dominion than Christ, and his Gospell: because the aspect of the stars is more favourable to the one than to the other. 37. That the Christian Law (according to astrologicall prediction) should not last above 1460. years at most. 38 That Magick did afford the first professors of Christianity. 39. That it may be judged by the stars, whether a mans Religion be true or false. 40. That a man may judge by the stars, whether he shall abide in the faith, or not. 41. That it may be judged by the stars of a mans conscience, of the most secret scruples, and inward feelings of it. 42. That by the stars it may be judged of mans love towards God; and of Gods again towards him. 43. That Astrologicall predictions may be made infallibly as concerning life everlasting.

44. That every kind of Divination is to be received and honou∣red as a token of Gods benign providence. 45. That Magicall and Astrologicall prediction is a gift of that nature, as was the gift of healing, and speaking with tongues. 46. That prophecy (the di∣vine inspired prophecy) is to be attributed to the influences of the stars. 47. That that which in nature first exerciseth Magicall ef∣ficacy, is the voice of God. 48. That the Hebrew Letters are the most efficacious of all, to Magicall and Astrologicall operation: because they have the greatest similitude with celestials; and the world; and because of the vertues of their numbers, which he that shall know, shall be able in every language, to draw forth won∣derfull misterys by their Letters: as also to tell what things have been past, and foretell things to come. 49. That the sign of the Cross hath very great power; and that is the most firm receptacle of all the celestiall powers, and intelligences; and is inspired with

the fortitude of the celestials. 50. That the stars are most potent, when they make a cross by the projection of their rayes mu∣tually.

51. That God ordained it so, that men should live so long, in the beginning of the world; on purpose that they might perfect their Astrologicall observations; and transmit them to posterity. 52. That the Heavens are a Book, wherein is written (in legible Characters) all things that shall happen in the world, from the beginning, to the end: and not only so, but that the names of good children, and elect are there, and thus written, 53. That in the seaven Planets there are seaven Spirits, governing the world by turns, 354 years, and four months a piece; from the first creation, to the last dissolution. And those seven Spirits, in those seven Pla∣nets working all changes, and chances in the world.

54. That mens sins and iniquities doe proceed necessarily from the stars: for they not only signify, but cause the same. 55. That it is not mans will that commits adultery, but Venus; nor that commits murder, but Mars; nor that commits theft, but Mer∣cury. 56. That all mens actions (good or bad) and the events of either, doe (by an indissoluble bond) depend necessarily upon the motions of the stars as the Lords of fate; and are therefore to be worshipped. 57. That there are Angels, or Spirits, which have their residence in the stars: and may (not amiss) be prayed unto. 58. That the stars being prayed unto, doe hear our prayers; and bestow celestiall gifts: not so much by any naturall agreement, as of their own free will. 59. That he who shall make any prayer (the Moon conjoyned with Jupiter, in Leo) shall be sure to ob∣tain of God whatsoever he askes. 60. That the direfull and malig∣nant Planets are to be appeased and made propitious by Sa∣crifices.

61. That it is lawfull to conjure up Devils; seeing they are or∣dained to be ministring spirits▪ for the service of the Faithfull. 62. That Mars being happily constituted in the ninth heaven, gives power to expell Devils. 63. That a man who hath Mars happily posited in a new Hous•••• may (by his sole presence) expell the Devill out of the obsessed. 64. That a man cannot overcome the Devils temptations, but by Magicall experiments.

65. That conjunctions and influxes of the stars are potent, not only to raise dead bodies; but to make their souls appear visible. 66. That (by Magicall and Mathematicall vertue) the same body

and the same soul are united together again in 440. years. 67. That there be two Planets the authors of all humane felicity: Venus of this present life; and Jupiter of the life to come. 68. That Saturn placed in Leo, frees mens souls from afflictions here on earth: and brings them to Heaven, where they had their first beginning.

Now what naturall truth of a divining art, that hath begotten and broached such Heresies and Blasphemies, against the superna∣turall, and divine truth it self?

CHAP. XVI.

16. From the Cursedness of Consequents.

1. WHo dares deny, but that as all manner of impieties, and iniquities, are the vile adjuncts and attendants; so all manner of Plagues, and judgments, are the just consequents, and issues, not only upon those that profess and pra∣ctise Divination; but those also that assent▪ and attend thereto? Levit. 19. 31. Deut. 13. 12, 〈◊〉〈◊〉. & 18. 12. Levit. 20. 6. Isa 19. 34. Jer. 27 15. & 50. 35, 36. Ezek. 13. 8. 9.

2. Whether (through Magick and Astrologie) the stars became not the first objects of Idolatry? and consequently, whether Idola∣trous worship came not to be terminated upon other inferior crea∣tures (at first) by the means of their constellated fabrication? Nay whether Astrologicall Divination, and Magicall Fabrication, be not guilty of causing a double Idolatry: both in making stars Idols, and making Idols stars?

3. Whether it was not the main end (upon often record in pro∣fane Authors) that the vaticinators, and Soothsayers, took upon them (as it were a Religious office) of interpreting prodigies and portents (found, or feigned, in heaven, or earth) on purpose to in∣joyn, and promote Idolatrous Sacrifices, and Supplications?

4. Whether the Mythologie, or fabulous fictions of Poets (the Paganish Theologie) arose not meerly by the means of Magick and Astrologie; and mens fanaticall opinions, and commentations thereupon? As of Saturn devouring his own children, &c. Of Atlas bearing the heavens with, his shoulders, &c. It were long to instance particularly in all the fables of Saturn, Jupiter, Mars,

Apollo, Mercury, Venus, Diana, Orion, Orpheus, Tyresias, A∣treus, Thyestes, Daedalus, Icarus, Phaeton, Endymion, Pasiphae, Castor, Pollux, Calisto, Arcas, Andromeda, Aquila, Ganyme∣des, &c. How numberless are the Poeticall fables that have risen from Astrologie? or else Astrologie from those fables: yea and the Astrologers stars themselves. Else besides those of Aries, Tau∣rus, Scorpio, Aquarius, &c. Let them say if those be not most egregious ones of Orion, Cassiope, the Pleiades, Hyades, the Dol∣phin, Eagle, Swan, the Goat that nourisht Jupiter, Aridne's Crown, Orpheus his harp, Phrixus his fleece, the Argonautes ship, Silenus Ass, and the Asses Crib, all taken up to be stars.

5. Whether more and greater superstitions have been begotten in mens minds by any things else than by Magick, and Astrolo∣gie? Making men so superstitious in marrying, eating drinking, buying, selling▪ sleeping rising, riding▪ giving comming: besides be∣lieving assenting, hoping, presuming, consulting, fearing, distru∣sting, desparing, &c.

6. Whether Mag••ck and Astrologie tend not utterly to rob and spoyl men of all Christian Liberty? Rendring their very consci∣ences scrupulous, in the free and moderate use of the creature; perplexed in naturall, morall, civill, prudentiall, and artificiall actions; and timorous of fate, destiny, fortune, casualty and the like.

7. Whether fatidicall Astrologie work not to impugn free grace from God, free will in men, divine providence in governing, religious conscience in exhorting, or disswading, humane prudence in consulting and justice (divine, and humane) in punishing; and so mercy, in rewarding?

8. Whether the audacious usurpation, and proud intrusion of Magicians and Astrologers, in Christian Churches, and states, have not signed them for the horns or (at least) the tayl of Anti-Christ? sc. either forerunning, or following him; whose com∣ming is after the working of Satan, with all power, and signs, and lying wonders.

9. Whether these Artists operate not artificially to the indu∣cing of Popery? For as much as diverse of the Popes usurped the very Popedome, intruding into it by these very arts. And amongst the Monasticall crew, he was heretofore accounted no body in learning, that was not (with Simon Magus) some great one in these arts. And if it had not been for such like prestigious arti∣fices,

where had been all, or most of their vaunted miracles? And are not their Exorcists an Ecclesiasticall office among them at this day?

10. Whether it be not a thing greatly to be suspected and fea∣red, lest the pretended science, called Astrologie; may introduce a pretending sect, called Astrologus; an heavenly society, a celestiall fraternity, and such like? Nay, whether the Art (so believed, and imbraced by Christians) may not bring in the Religion, as it was held and used among Pagans? In as much (I speak this sadly) as the vulgar already are so effascinated, as to begin to account their Planetary presages, for divine prophecies: and (which is more to be lamented) men, such as would seem to have stept somewhat be∣yond the common sort, stick not to accept them (at least) as the preadmonitions of divine providence: yea, and we, of an order and calling above both these (I speak it to our shame) are some of us not sufficient to refute them; some of us negligent to reprove them; and some of us over easy to assent unto them?

11. Whether the Magicall operators, and Planetary predicters, their notorious malice and envy (in defaming, disgracing, deriding, caluminating, contemning, opposing the true Ministers of the Gospell) be not indeed of the same root with that of Jannes and Jambres resisting Moses; and of Elymas the Sorcerer withstanding St. Paul? And whether such their Disciples (men of corrupt minds, reprobate concerning the faith, full of subtlety, and all mischief, Children of the Devill, and enemies to all righteousness) doe it not on purpose, that so they may (more easily, and uncon∣tradictedly) resist the truth, pervert the right wayes of the Lord; and so seek to turn away both Governours, and people, from the Faith?

12. Whether Astrologicall predictings, and presagings, have not proved greatly to dishonour, and disadvantage both the pro∣mises, and thr••atnings in the word of God? In as much as a for∣tunate presagition is (by many) more confidently expected, than a precious promise: and an unfortunate, more sadly dreaded, than a divine commination. Yea▪ have not their Astrologicall false∣hoods too often prevailed both to instigate over daringly, and dishear••en too shamefully (in enterprizes politick, warlike, pub∣lick private) without, beyond against the Theologicall truth?

13 Whether the secure expectati on, or desperate fear of A∣strologicall predictions, doe not infinitly hinder mens Prayers?

Making them to become dull, and slothfull in seeking after God in the way of his promises: while they are taught to rest them∣selves contented in waiting for the promises of the stars: or else forlornely to submit themselves unto the issue of their sullen and inevitable fate; and seek no further?

14. Whether the ascribing to the propitiousness of the fortu∣nate, and inauspiciousness of the unfortunate stars, hath not al∣waies proved to rob God Almighty of the honour both of his Mer∣cy, and Justice? While men have been thus wholly diverted both from being duly thankfull for blessings, and truly humbled under judgements. Nay is it not thus come to pass, that the profane phrase is grown to a profaner use, of blessing, and cursing their stars?

15. Whether the fatall necessitations supposed from sydereall conjunctions, and constellations, have not brought people to this pass, not only to excuse their iniquities from an astrall necessity of sinning, but to cast the cause upon those kind of creatures: and not only so, but even upon God himself; making him to be the author of evill, as they have done heretofore?

16 Whether the fatidicall predictions of manners and fortunes, make not men slothfull, and careless under the means both of es∣chewing evill, and doing good? For to endeavour, is to doe no∣thing, without the stars: and to performe, the thanks, or blame is nothing to them, but to the stars only.

17. Whether judiciary Astrologie mightily impugn not divine providence; implying God either carelesly to neglect all humane affairs; or else to be limited in the government of the world: as having committed all, either to inevitable fate, or valuable for∣tune?

18. Whether it be not much to be feared (if not already to be bewayled) that the encroching doctrine of Magick and Astrolo∣gie, is gotten into many mens faith, and affections, even above the heavenly doctrine of Divinity? And so not by superstitious cree∣ping only, but by athesticall daring, will Lord it over mens con∣sciences at last; Awing them so, as that they shall not dare to act in matters naturall, civill, or religious, without an Astrologicall prediction.

19. If manners, and Religion be admitted, shall we not then have predestination (in the acts of election, and reprobation) ur∣ged to depend upon the destinating stars? At leastwise, will not men be prying unto Gods secret Cabinet through starry spectacles?

What care or conscience but to act as the stars are foretold to dis∣pose? what meditation of death, while the stars promise life? what fortunate presumptions? what fatall despairs? And thence, what credulity, carnall security, pride, ambition, lust, covetousness, sloth∣fulness, unthankfulness, &c? And hence what stupidity, forlorn∣ness, discontentedness, dissoluteness, factions, insurrections, distra∣ctions, &c?

20. If Astrologicall predictions have neither truth, nor power, but only over an••••al men, and uncalled nations (as say some of their Apologists) what use then can there be of all such among spirituall men, and Gods people? And moreover, whether it be not from the malice of the Star-gazers, rather than malignity of the stars, that our Astrologicall Predictions are altogether from aspects and conjunctions, so greatly malevolent, so little benevo∣lent, either to Christian Church, or state?

21. When did Magick and Astrologie ever confer any thing to true piety? It hath been an old question, and was never yet an∣swered. To which we may adde another on the contrary; what have not these conferred to all manner of impiety? and it might easily be resolved, in all kinds, and degrees.

22. Whether the word of God, his Church, or true Religion, e∣ver flourished, or was established in any Kingdom, or Nation, where Magicians, Diviners, Astrologers, Soothsayers, Canters, Gypsies, Juglers, &c. were countenanced, or connived at? Nay where they were not condemned and suppressed?

23. What good ends and uses can there possibly be of this fate∣dictating and fortune predicting Astrologie? To teach men to glorify the Creator, in the contemplation of those heavenly crea∣tures? Surely that cannot be ordinarily, besides their naturall sub∣stance, qualities, motion, order, and effects. And that may be done by a gift of devotion, without any art of speculation. Doe their threatning (or rather threatned) prodigies serve indeed to move men to repentance, and to trust in God? Certainly then we should not only have examples, and use of them but also a pre∣cept and promise for them in the word: especially if they were of speciall institution to that purpose. But how are they here more precise motives than are all other creatures rightly considered? They indeed (as all other creatures in which Gods dreadfull hand is extraordinarily appearing) may secondarily move to repentance and humiliation, from the•…•… prodigious and menacing apparitions▪

but where is he that doth it? and where is he taught to doe it, from their occult and conjecturall Prognostications? Or doe the predictions of Astrologie help to prepare a man for all events: when as they will have them to destinate, and necessitate a man to this, or that particular event, and what preparation by superstitious hopes and fears? Or doe they indeed cherish our hope? How can that be by delays, and uncertainties? Or doe they promote our patience? How our patience? by an inevitability of fatall pre∣••agings? That patience is not ours, but Pagans: which teaches to indure that patiently, which necessity hath decreed and inforced past all remedy, or prevention. Or have their prefiguring, and im∣pending portents a speciall work in disposing equanimously to all accidents? what if those foreseen and foretold things fail us; are we not deluded; be they good or evill? what if they fall out; are we not forestalled as well in hopes, as fears? If judiciall Astro∣logie causes equanimity; then it begets a child, that disclaims the Parent. For an equall mind is neither elevated, nor depressed with reall fruition, nor perpession: much less is it either soothed, or frighted with vain sooth-saying hopes, or fears. Or serves it to make us more wise, and well experienc'd? what wisdome is that, that makes a man no wiser than a Beast; in presaging some storms? and that makes a man no wiser than a Devill; in conjecturing, and prenuntiating some future accidents?

24. What satisfaction, benefit, or comfort, was ever to any by divination, or astrologicall prediction? were they not still of mu∣tations, wars, death, calamities, publike and private? were not their most fortunate promises ambiguous, equivocall, delusory, not only to the generall; but even unto particulars? How have men been crucified betwixt inevitable satation, and undeterminate fortuitousness? bewixt a superstition of hopes, and fears? when did all the good expected (this way) though certain, recompence the evill suspected, although uncertain? How greatly have fears mingled with the best hopes? How little have all presumptions abated despayrs? And therefore how safe and satisfied is a simple ignorance before the subtilty of such a prescience?

25. Of what use can the judiciary Astrologie bee either to Church, or Common-wealth: seeing God, and nature, have suf∣ficiently provided for all conditions, and necessities of men (yea and against all accidents and contingents) without it? As for Christians, the word of the Testimony; not Astrologie. For morall

men, Ethicks; not Astrologie. For Governours, Politicks; not Astro∣logie. For Subjects, Laws; not Astrologie. For sober naturalists, Physicks; not Astrologie. For sick men, medicine; not Astrologie. For peace, prudence; not Astrologie. For War, vigilance; not A∣strologie. For commerce, justice; not Astrologie. For Students, good learning; not Astrologie. For mechanicks, honest artifices; not Astrologie. For actions, diligence; not Astrologie. For passi∣ons, patience; not Astrologie. For life, temperance; not Astrologie. For death, meditation; not Astrologie. And against all accidents, or casuall events; faith in Gods promises, trust in his providence, and submission to his will: as also prudent foresight, diligent prevention, convenient redress, patient profession, containing within proper calling, using lawfull means, &c. and not a pre∣dicting or premonishing Astrologie.

26. Whether (of all accidents, or events) Wars, and mutations of states, ought to be imputed to the revolutions of the stars? seeing in these great things especially God Almighty claims, and retains an immediate property, and ascription to his own providence. And sends them purposely, to be magnified in judgments, to pu∣nish wickedness, to urge to repentance, to work to reformation. Nay, and seeing these are contrived, and acted by the consciences, wils, policies of men; over all which God alone hath the power, and direction; and not the stars.

27. How many Princes, States, Natures, persons (publick, pri∣vate) have credited, favoured Magicians, Astrologers, Diviners, Sooth-sayers, &c. (both sacred, and profane histories abound with examples) to their u••ter infamy, and destruction?

28. Whether Empires, Kingdoms, Common-wealths, Provin∣ces, Cities, &c. were not worse governed (sc. with more tyranny, and temerity) whilst the Emperours, Kings, &c. were Augures, Magicians, Astrologers, &c. or favouring such, and admitting them to meddle in publik affairs?

28. Whether Augurs, Diviners, Sooth-sayers, Magicians, Astro∣logers, &c. have not been alwaies the greatest fomenters of Wars (domestick and forrain) in the world? Else, how is it, that story tels so little of them or their arts, in peaceable: and so much of them and their acts, in turbulent and distracted times? were not those the times, to broach and vent their fanatacisms, and impo∣stures with more licentiousness, and impunity: and then to take advantage in working upon mens discomposed minds, and affecti∣ons,

with more peremptoriness, and credulity? Wherefore assem∣ble they still and set up themselves for a society; amidst all others discociations, and distractions? Certainly, there can be no grea∣ter presage of ill, than such night-birds, that never appear but be∣fore; nor flock together but during the storm.

29. Whether predicting Astrologie be not an utter enemy to all humane society, and prudentiall policie? as subverting the Laws of nature, and of men; distracting the consultations, and deliberations of wisdom and reason; provoking to the application of unlawfull, and neglect of lawfull means, either altering or else deteining men from trust, duty, care, diligence: and instigating to ambition, innovation, malecontentedness, mutiny, sedition, disobe∣dience, &c.

30. Whether fatidicall Astrologie tend not to be the over∣throw of all Laws? For why should there be either commanding or forbidding; inviting or detetring; praysing or dispraysing; pro∣moting or suppressing; punishing or rewarding for all such things as must be done out of a fatall necessity?

31. Whether judiciall Astrologie works not to confound all authorities, degrees, orders, callings, and offices of men? For why should any men be inferior, or subject; that may presume his stars have ordained him to superiority? Why should he not take riches wheresoever he finds them, since his stars have promised him wealth upon all adventures? Will he not take it to be against the dignity, and privilege of his stars, to petition, pray, wait, serve, labour, travell, toyl, plow, sow, obey submit, &c?

32. Whether the prediction, or prenotion of things future, makes not men more careless and slothfull, both in publick affairs, and in the works of private callings? For if they be evill, does not the fear of them make men saint? and if they be good, does not the presumption of them make men secure? How many have let goe the present substance, with looking after the future sha∣dow?

33. Whether Physick or Medicine (the ordinary means of health, being applyed according to art) hath not been greatly dis∣honoured, yea and infected by the charming cures of words, syl∣lables, sounds, numbers, characters, configurations, ligatures, suspensions, &c? And whether these have not provoked God to suspend his blessing and the naturall vertues of vegetables, and mi∣nerals? And what Magicall practitioner in Physick, but tempted

God, tyred nature, deluded minds, bewitched bodies, and endan∣gered souls?

34. What Husbandmen (that regarded the Astrologicall Ephe∣merides in his rurall occupation of plowing, sowing, &c.) ever reapt the inward satisfaction of his conscience; or an outward harvest answerable to his expectation? but in stead of filling either his hand, or his bosome; sat down empty of them both.

35. Whether the Magicall, Astrologicall, Daemoniacall, Athe∣isticall abuse of the stars, against nature, and providence; be not the most fearfull sign and prognostication, that div••ne providence is putting an end even to the naturall use of the stars? And that he is near about to shake the powers of heaven, to make the stars fall from heaven, to cause the Sun to be darkned, and the Moon no more to give her light; and to shorten these dayes, and to bring to appearance the sign of the Son of man: that the elect may not be deceived (as the world hath been) with the lying signs of the Sons of men.

CHAP. XVII.

17. From the propension to manners.

1. IF this be the order of Astrologicall judgement, to proceed from the Planets, to the temper; from the temper, to man∣ners; from manners, to actions; from actions, to events: Now say that this calculatory chain be not only crackt in every linck, but quite broken in the midst; must not then the way of genethliacall conjectation needs be totally interrupted?

2. Is not the Probleme in Physicks, become a sophism in Astro∣logie? sc. Whether the manners of the mind doe follow the tem∣per of the body? Which way doe they determine it in the most moderate science? Naturally, necessarily, principally, immediat∣ly, directly, particularly, effectually? or else accidentally occasio∣nally mediatly, indirectly, generally, instrumentally, potentially, dispositively? or how else? Though something might be admit∣ted as concerning rude sensuall appetites, meer animal affections, and inconsult or passions in their prime motions, relishing alto∣gether of the inferiour part, and not yet brought within the power

of reason. But as for manners properly and exactly (which are the elections, habits, customs, acts, operations of the rationall soul) may not the morose judiciaries be thus urged? If manners pro∣ceed from, or depend upon the elementary temper, or constitution; Then are they not naturall principles, both good, and bad? In things innate, have we not the faculty, before the function? but in manners, is not the act before the habit? Doe not manners by their severall actions, oppose their severall kinds? Who sees not that the good actions correct the bad manners: and the bad a∣ctions corrupt the good manners? Now things that are generated, and corrupted by extrinsecall actions; how can they be intrinse∣call, and naturall? Should not nature thus work to confound it self? Should not men have innate, and in••ite causes of vertues, and vices; which Grace, institution, education, assuefaction, &c. could not alter; till the naturall temper be altered? A mans manners may oft times be contrary in the very extreams; is his temper so too? His manners may change with his age, condition, private preferment, publick state of times, in a day, in an hour▪ is his temper changed withall? or else must not his morall disposition be contrary to his naturall constitution? Must not the body (con∣sisting of an influentiall and elementary mixtion) be the princi∣pall subject of ethicks, or morality: and not the soul, that con∣sists of an Understanding, and a will? Must not a man now be made, and said capable of, and prone to manners (one, or other; more, or less) from sensible constitution; not reasonable instituti∣on? What need, or use of exhortation, dehortation, praise, dis∣praise, reward, punishment? If manners grow wild, and out of the nature of the soyl and be of no good culture; what hope or credit can there be of such? What labour of vertuous manners? what struggle against the vitious? Are not manners then most laudable and illustrious; when they are clean contrary to a mans naturall temper, or humour? Are not the worst of manners thus made necessary, violent involuntary, ignorantly acted, and so ex∣cusable? Nay is not the principall cause of nature, and naturall disposition, thus accused? And hath not the soul of man been thus thought materiall corporeall, drawn out of the power of the matter, living in, and d••ing together with the body? yea have not the souls of beasts been thus concluded for i••dewed with manners; as well as the souls of men? In a word have not the Physiogno∣mists hereupon been bold to make their morall judgement not

only from tempers, but of statures, figures, features, colours, &c.

3. If the elementary temperature were admitted for one of the generall, remote, imperfect and infirm causes of manners: yet are there not many much more potent to correct and prevent both it and them? As God, Grace, Religion, conscience, natures Law, reason, will, Parents, nutrition, education, institution, care, exer∣cise, custome, company, example, humane Laws, ayr, climate, soyl, Physick; some adde Musick, and make it prevalent for the exci∣ting, or remitting of affections and manners, above the modula∣tion or harmony of the sphears: to their efficacy upon blood, choler, plague, melancholy, and the like.

4. Although there might be some generall operation of the heavenly bodies upon elementary tempers and humours; and so some hability to passions, and affections; and so some proclivity to manners, and actions: yet how know they particularly, and wherefore so pronounce they, that it is Saturne that makes men sullen, &c. Jupiter, merry, &c. Mars, angry, &c. Mercury, subtle, &c. Venus, wanton, &c.

5. If there be a temperamentall consecution of inordinate pas∣sions, and affections; and so a naturall disposition or proness to bad manners, that flow mainly from the sensuall appetite: yet how can that be said of good manners; which proceed from a rectitude of reason? Neither doe bad manners arise properly from the appetite of the animal; but from the assent of the rationall part. So that (good or bad) what ever they be from the body, or sense; manners they are not, but from the will, and mind.

6. Whether the naturall semination or insition of a propensity or inclination to manners (good, or evill) be with a subordination unto mans liberty, or freewill, either to prosecute, or a verse? If not, then is all morall operation necessitated: if so, then is all A∣strogicall prediction evacuated.

7. Whether a mans will may not give himself over to other, and worie manners, than the Stars, and his naturall temperature incline him to? And whether a mans corrupt will be not excuse∣able; yea and the Devill himself idle, in tempting to wicked man∣ners: when as a mans stars, and his elementary constitution are sufficiently disposing him thereunto?

8. Whether frequent and repeated acts may not beget an ha∣bit of manners, and accordingly produce effects, without, besides, against all potentiall influxes, influentiall proclivities, seminall

dispositions, elementary inclinations, naturall faculties, &c.

9. Whether manners may not be both intrinsecally corrected, and extrinsecally diverted, ere they produce actions: and actions likewise, ere they incur the events? especially the prognosticated events? And whether the same manners alwaies produce the same actions; and the same actions, the same events in all places, and at all times, and to all persons, and among all Nations? And why are vitious manners oft times fortunate and prosperous, and the vertuous (for the most part) unfortunate and afflicted? To see a man well morate, so seldome applauded, promoted, rewarded, &c. and a man wickedly morose, so seldom reproved, restrained, punished: yea to see a man well mannered so commonly caluminated, dis∣graced, persecuted; and a man ill-mannered so usually justified, preferred, honoured: Surely this cross custome of the world, in all ages, and among all nations, is enough to make us believe, that either the stars benefick in manners, are malefick in events; or the malefick in manners, are benefick in events; or else that there is no prognosticating by the stars, from the manners, to the events.

10. Wherefore are the Philosophers (even the Magicall, and Astrologicall Philosophers) so divided about the causes of manners; good, and bad? As whether naturall, or preternaturall; intrin∣secall, or extrinsecall; innate, or adventitious; infused, or acqui∣site, &c? If they cannot determine upon the cause, why pronounce they upon the effect? At the most of their agreement; since the stars work but generally and indefinitely to tempers and so, they to manners; and they, to actions; and they, to events: what par∣ticular determination can here be made, from the first, to the last?

11. Whether the starry influences, and (by them) the corporall tempers, incline to good manners, as good: and to the bad, as bad? If so, then the formality of morall vertues, or vices, must be ac∣cepted from the matter, not the form: If not so, but only under the suggestion of some sensible, and seeming good; then is such a propension or disposition not simple, reall, direct; but only appa∣rent, accidentall, indirect.

12. Whether the stars (acting upon the elementary tempera∣ture) incline more strongly and powerfully to good, or to bad man∣ners? If to bad, how agrees that with their Philosophy? if to good, how agrees that with our divinity? If to good, why are most mens manners so bad? if to bad, how are the stars themselves to be ex∣cused?

13. From the equality, or inequality of the elementary mixti∣on; or from the felicity, or infelicity of naturall temperament, may be hoped, or feared, either health, or sickness; longer, or shor∣ter life; without the help of a prognosticating art. But what phy∣sicall causes can they make hence of manners? when as the ex∣perience of all places, and ages tell us, that the more valetudina∣ry▪ have commonly been the more vertuous: and the more valid, the more vitious.

14. Whats the reason, that children (in manners) doe for the most part assimulate their Nurses; more than their mothers? Is there a constellation more intimately tempering, and forcibly in∣clining, from the Nurses milk; than from the mothers blood?

15. What vertue have the ordinary influences of the Stars upon heroicall tempers and manners? And whether heroicall manners, or actions, were never exercised by any, but those of heroicall tempers?

16. Whether all are born under the same stars, and constella∣tions; and are of the same naturall tempers, and constitutions; that have the like propensity to manners, or morall qualities, and actions? Et••e contra.

17. If a man may judge of the manners, by the Planets, may he not likewise ghess at the Planets, by the manners? Now (by their manners) under what Planets would one judge the Planetarians themselves (a many of them) to be born, but under a conjunction of all the Maleficks, that are named in their Art?

18. Whether (for manners) we may not universally measure Magicians, Astrologers, Diviners, Sooth-sayers, &c. by such marks of Infidelity. Idolatry, superstition, atheisin, profaness, hypocrisy, wherewith they are sufficiently as well as deservedly branded by the Holy Ghost himself? Deut. 18 14. 2 Kings 17. 17. Jer. 10. 2. 3. & 14. 14. & 29. 89. Ezek. 13. 7. & 21. 21. Mich. 3. 11. Acts 8. 21 22, 23. & 13. 10.

19. Whether covetousness, or desire of filthy lucre, be not (as it hath alwaies been) the cause, or end of setting up the divining, or predicting trade? Mich. 3. 11. Acts 8▪ 19, 20. & 16. 16. & 19. 13, 14 24, 25. 1 Pet. 2. 15.

20. If Gods counsels (for his gubernation of the world) be written in the heavens, or to be read in the stars: how chance then that he chose Pagans, Infidels, Idolaters, Atheists, Apostates, He∣reticks, Impostors (all his enemies) to be his privy Counsellours;

and made them to be the chief masters, and doctours of that kind of skill? whereas he concealed such his secrets from his Servants, the prophets; neither once imployed them (his Prophets, Apostles, faithfull Ministers) about the revealing of his pleasure (to his Church, or children) from thence; or after that way.

21. With what indelible characters of infamy have the Hi∣storians, and even the profane Poets, branded them of this way? And whether they have not justly inured them, and with what sponges will they wipe those blots away?

22. How agree these two together, the austere and rigid absti∣nence spoken of; and the incestuous and filthy congression pra∣ctised by some of the old Magicians? And in which of the twayn have they been imitated by a many of the new?

23. Why have the more sober of the antient Philosophers ob∣served such a difference, and made such distinction betwixt the mo∣rall, and the magicall Philosophie, Theologie, Religion: if there be the least of laudable morality suitable with such an art?

24. Whether a maker of predictions, or prognostications, makes any conscience of speaking more than truth? For how easily doe men then prophecy or presage (and that with peremptoriness, and confidence) after they are once past the fear, or shame of lying? or have taken to themselves a liberty of ghessing, suspecting, promising, threatning, warning, encouraging, &c. And whether such an ar∣rogated liberty or licentiousnes, hath not alwaies proceeded from certain corrupt affections, passions, properties, manners, customs, habits? As pride, and vain glory, to be thought discovering, and foreseeing: ambition, to be consulted by States, and Potentates; since they can consult with Stars, and Planets; Covetousness, in seeking, by telling others fortunes, only to raise their own; envy, in imprecating evill to their enemies; Flattery, in soothing up such as they seem to affect; peevishness, in being discontented with the present whether private or publik state; Faction, to make sides, and parties confident, or diffident, in troublesome and distracted times; domineering tyranny, to awe other mens consciences, or affections; or else idle curiosity, to befool their own wits, and fancies.

25. Whether (among all people, the most savage, and barba∣rous) Magicians have not been most superstitious? I speak it not only in regard of their implicite covenanting, faith, vehement ima∣gination, preparation, fabrication, operation, or vain observation

of Stars, meteors, elements, prodigies, accidents: but that there cannot pass by them a man, a beast, a bird, a flye, a fish, a reptile; nay they cannot set their eye upon a tree, a leaf, a flower, a mine∣rall, a stone, a shell, a block, or a chip; but that they must needs be taking speciall notice of it (or some rarity in it) for a mirable of nature, a constellated fabrick, a resemblancing configuration, or a prodigious wonder, and portentuous; and precisely assigned to presagition.

26. Whether Astrologicall Authors, or Magicall Translators, be not the vilest slanderers, and the basest flatterers in the world? The vilest slanderers, because they cannot name a man, but with the parentheticall contumely (of ignorance, silliness, stupidity, &c.) if he doe but undertake to contradict them, in the unlawfulness, and abuses of their art. And the basest flatterers; because they cannot mention a man (that is any thing inclining, or conniving) but with ample, and oft repeated paraphrases (of his high learning, dignity, degree, &c.) yea though, he would seem to moderate them (if he proves not to contradict them) in that very point, and par∣ticular, whereupon they cite him.

27. Whilst the new Magicall Astrologers (with no little pride, vanity, and errour) make it their whole study and labour not only to vindicate the old Astrologicall Magicians from properties of Idolatry, superstition, atheisin, heresy, sorcery, impiety, &c. But to have all the contrarieties attributed unto them, and that in the highest measures and degrees: how many of those very properties, doe they deserve (even from sound and sober censure) to have im∣puted to them, for their pains?

28. What colloguing, or colluding garb, or guise is this of the Genethliacks (is it not notorious to be read in their writings, as well as observed in their workings?) That when they are coun∣tenanced, or connived at by Superior powers; when they are suf∣fered so to mislead the vulgar, as to impute them to be the moni∣tors of providence; when their art is grown to be admired, and their persons, and practices applauded, by profane men, and fools; when they are both wooed, and well hired by the wealthy, and unwise: Then fall they (with a courage, and confidence) to cal∣culate, and cast the nativity, &c. And now they have inspected most accuratly, and found all the hylegiall places strong, and well constituted; all the apheticks safe and sound; and there's no fear at all, but that you may live long and happily by the celestiall de∣designment.

For the Planets (that lord it) are benefick, for∣tified in their proper houses, essentiall dignities, positures, moti∣ons, aspects influences, irradiations, significators, dispositors, pro∣missors, &c. without any opposition, or interposition of Maleficks; or if any such be (crept in by chance) yet are they not dominant, pre∣valent, or much to be regarded. Yet if it be not very much to their own satisfaction from you; as well as yours, from the starres: then are the Planets (for a scruple to him that comes off so poorly) somewhat humbled, afflicted, infirmed, impedited, peregrine, com∣bust, in detriment &c. But if it be c••ean contrary betwixt him and you; then flings he the figure in despight: and now is the Planeta∣ry more malignant or malefick (if hee may be permitted) than are all the Planets themselves. And now (by his own will) shall the Planets be, not deities, but Cacodaemons; and their Houses, not fortunes but infortunes; and their effects, not a jot auspicious, but utterly dissastrous. And the whole conjunction (if this significa∣tor may be credited) shall speak, not more of your perill and ruine, than to your shame and disgrace. But be of good comfort, while he presages your manners from your birth, he bewrayes his own life throughout, &c.

29. Is not this also another property of a Planetarian (being consulted) to trouble his own answer, and confound his own sen∣tence, and through an ambagicall circumlocution of words and termes, to presume his errour indeprehensible; and then to be the more peremptory in pronouncing. Otherwise to propound things with such involution and reservation, as that either nothing can be made of them; or else that his own intention or anothers interpre∣tation, may draw them to what either of them hath a mind, or fancy. And lastly to leave the Consultor in a wood, or mist; and so send him away in such an indifferency, or ambiguity of pro∣mises, as that which way soever they chance to fall out, yet some∣thing may be objected and accepted, as foretold?

30. Whether their envy, and malice against Gods Mini∣sters be not the inseparable property of all Mag-astro-mancers? For who can expect other, than that they should perversly oppose the preachers of that word, that so expressly opposes them? How should they impose upon mens faiths with vain hopes, or terrifie mens consciences with needless fears: if that Truth (which is the only rule of Faith, and guide of conscience) be preached without interruption? As it ever hath been, so it ever will be (as well from

the nature of the profession, as from the manners of the person) Jannes and Jambres must be resisting Moses: and Magus and Ely∣mas, St. Peter, and St. Paul. And therefore (while they remain such) no other is to be hoped, but that these pretending Artists will still be ignorant in their pretences, proud in their ignorance, malicious in their pride, and pernicious in their malice, not only to the Church, but also to the Common-wealth.

31. What arrogant conceit, and custome of theirs, is this, so generall among Magicians and Astrologers? to be so proud and vaunting of their Art or Science, as to account and proclame all other (both Arts and Arts-men) for ignorant, unlearned, &c. especially if they once come but into competition, or stand but in the least opposition to them and theirs. When as theirs (at most, and best) are but difficult vanities, abstruse trifles, or learned fol∣lies: and so have been alwayes called, and accounted by the best and most learned men. But with what impudent forehead doe they object, and reproach all men of other Sciences for ignorant? be∣cause not precisely (peradventure) versed in, or not superstitiously affected with the phantasticall formes and tenors of an aery, and unwholsome speculation, when as even they are not able to vindi∣cate themselves from ignorance in their own art. Neither as touching the names of the Stars, their nature, substance, magnitude, number, position, motion, influences and effects: whether upon Elements, stones, metalls, trees, herbs, living creatures, or especially reasona∣ble Souls. How often (I would I could say ingenuou••ly) have the skilfullest of their Artists complained of their fellows ignorance: and confessed their own? And therefore let no man lay to heart the audacious and scurrilous calumnies and exprobrations of the igno∣rance of Peripetaticks, naturall Philosophers, Moralists, Fathers, Councills, Schoolmen, Casuists, Divines, Lawyers, Physicians: since it is their proper garb and gift to be so bitterly invective (and not without cause) one against another for the very same.

32. Where is the Man in the Moon, modified or qualified with manners, fit for magicall operation? I mean such an one as the pre∣tenders to it, pretend to require. Even the man that is dignified to this so sublime vertue and power. Not overwhelmed by too much commerce with the flesh, not busied abo•••• the sensible soul of the body: But leaving carnall affections, frail sense, and materiall pas∣sions; and ascending to an intellect pure and conjoyned with the powers of the Gods. What are those dignifications of his, which

nature, desert, and a certain religious art doe make up? Where is his naturall dignity, in the best disposition of the body, and its or∣gans: not obscuring the Soul with any grossnesse, and being with∣out all distemper, &c. But (in defect of that) who so is such an one, that recompences the defect of nature by education, and the best ordering and prosperous use of naturall things, untill he be∣come compleat in all intrinsecall and extrinsecall perfections? Where is his dignity in learning and practice? and how is that meritorious? who (of them) applies his soul to contemplation; and to convert it self into it self? and is not prohibited by passions opposing him from his birth, and vain imaginations, and immode∣rate affections? And who (among them all) is a man perfect in the sacred understanding of religion, in piously and most constant∣ly meditating on it, and believing without doubting; or such an one on whom the authority of holy Rites, and nature, hath conferred dignity above others; and one whom the divine powers contemn not? Such an one peradventure may work wonders: But is not such an one, a wonder himself? And will they blame us, if we credit not the Art, till they produce us such an Artist as themselves would seem to require? when should magicall operation be adventured on, if it were let alone till this black Swan be found out? 'Tis their own task, and till they absolve it, they must give us leave to tell them in their own words, Whosoever beyond the authority of his office, without the merit of sanctity and learning, beyond the dignity of nature and education, shall presume to work any thing in Magick, shall work in vain, and deceive both himself, and those that believe in him, and with danger incurre the displeasure of the divine pow∣ers. And we take leave to tell them (according to our own truth) that if a man be indeed so dignified, or qualified (and those quali∣ties, properties or manners be soundly true, and rightly good) it is hard for such an one, to be a Contemplator; but impossible (as such an one) to be an operator in Magick.

CHAP. XVIII.

18. From the fatuity of Fate.

1. WHether the very word, tearm, or name of Fate and For∣tune, be not of Paganish origination; and withall, of superstitious derivation and acception? As Fate or fa∣tation, from praefation or fore speaking. And (I pray) whose speaking? not Gods, but the starres; nay, not the starres, but the constellated Oracles: For these were the first Faticanes, and their hills, or cells, the first Vaticanes that ere were heard of. Although I rejoyce not much in etimologizing, neither do account an argument from the Notation to be very strong, especially in names of humane imposi∣tion: Yet something may (not amisse) be affirmed or denyed, from the notation of the name (though it be not so exquisite, but allu∣sive only) keeping the principall letters, and comming neer to the nature of the thing. Let them therefore give me leave a little to play upon the word: and if they will undertake to doe otherwise; let others judge if they be not more ridiculous. Fatum à fando; vates, quasi fates, à fando, vel à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fatuus à fando. Fate, and Fatories, and Fatiloquists, and Fooles, all taken from talking they know not what; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, why any of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and not all rather of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? in as much as fatidicall men, and Fooles, both fore-speak many things, but fore-see nothing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; of making furious and phantasticall both connexions and Predictions; vel quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supposing the hand or power of the Moon, or coelestiall bodyes, to be therein; vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doubting whether the coelestialls doe signifie or presage any such thing, yea or no; vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whether moneths, or dayes, or years, doe indeed distribute such things as they prognosticate; vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether there be any such part or lot indeed; vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether there be any such thing asFate in destiny remaining; vel quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thing not coherent, congruous, convenient, necessary. But why not of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rather than of all the rest? save that there is nothing in

this their fatall Destinie, to be loved or desired. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quare non à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aeque ac à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Take them one as well as another, and then they note all together, that Fate may as easily be occurred, and prevented, as that it must necessarily have its fact or finishing. And that it may as well be passed by, as passe upon. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, happening any way; vel a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of every ones own fabricating or ma∣king; vel quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as a thing (at best) but in a mans vowes, wishes, or desires, rather than in any reality. Sic Fortuna quasi vortuna, à vertendo, of turning every way. Vel quasi forte una; peradventure something, peradventure something, peradventure nothing. But to cease from descanting upon names, the very nature of both these hath al∣waies caused the learnd to call them the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the most vain and foolish things of themselves, that a man could either fear or confide in.

2. Whether Fate or Fortune ought once to be named among Christians? And how many eminent Saints of Gods Church have retracted, and repented that ever they have so done? And how ma∣many of them have, and do daily warn men to be wary, how they rake the heathenish termes out of their ashes, and translate them into the Church of Christ? Not that they are litigious about termes, or scrupulour of titles: But because the word of God hath not a word, nor a syllable, nor a sound, nor a signification of either of them; if it be rightly translated or understood. And because nei∣ther of them can be of any edification to the Church of God: but the use of them is a prophanation both of his Word and Church.

3. Whether there be any such thing as Fate in nature, or in the world? And whether they that determine for it, doe aptly distin∣guish it: or in the determination abstract and exempt it from the very hethenish originall and acceptation? And whether all their distinctions of Fate be able to discern it, for a solide and sober truth, in any part or respect? The Theologicall fate is abusive; for that's not paganish fate, but divine providence. The Naturall fate is su∣perfluous; for that need be called no more but natures common order. The Stoicall fate is superstitious, for that binds all things, persons, actors, (in heaven or earth) to an ineluctible necessitie. The Chaldaicall, Mathematicall, or Genathliacall fate is worse than all the rest, as adding to them all a sydereall or constellatio∣nall

fancy. But what kind of Fate call they that which they make to sit in the middle, and as it were hover in the balance, betwixt the desultory levity of an indifferent casualty; and the presultory temerity of an urging, and inevitable necessity?

4. Whether Fate or Fortune doe not mutually take away one another? For necessity and contingency have alwayes been held as contraries and inconsistents. Else to what end were all those di∣sputes betwixt the Stoicks and the Epicures? But why then doe so many Authors speak of both these so promiscuously? And why doe our Fataries, and Fortunaries so confound them: especially in their prognostications, or predictions?

5. Whether the Philosophers have been more serious than the Poets, about the series of Fate? As for the Poets, what child smiles not to read the pretty fictious of the three Fates, or fatall Si∣sters; Clotho, Lachesis, and Atropos; yea, or of Nova, Decima, and Morta; and of their names, derivations, progenie, order, and offices? As for the Philosophers (Stoicks and Epicures,) It were long to tell, how featly they have tost both Fate and Fortune, too and fro in their sundry argumentations, assertions, definitions, de∣scriptions, opinions, &c. But (better than all their earnest) it is excellent sport which they make (in their Mythologies, Apologies, Hieroglyphicks, &c.) with Fortunes wheel and horn on the one hand: and Fates Distaffe and Spindle on the other.

6. Whether argue the more strongly; the Stoicks against For∣tune, or the Epicures against Fate? Me thinks the Stoicks (for all their gravity) doe but rayle, when they call her the Goddess of fools, an empty name, a versatile wind, a short Sunshine, a sudden tempest, a muddy torrent, a fools paradise, a labyrinth, &c. Re∣proaching her for blind, deaf, mad, brutish, instable, treacherous, envious, cruell &c. Querulously accusing her for playing with her own gifts; and sporting her self with humane mortality and mi∣sery; turning all things upside down, corrupting her own nature, or rushing upon her very self, repenting of her good, rejoycing at her evill, taking the stronger part; regarding not vertue, but power; answering those more, that dare, than that implore her; carrying on things against reason, prudence, counsell, vertue; most deceiving, where she is most trusted; fooling all she fosters; smiling and kil∣ling at once; tampering her hony with poyson; immoderate both in good and evill; strangling at last her own nurselings; exalting

and depressing; giviving and taking; dealing indiscriminatly; satis∣fying the greedy, more than the needy; giving unto many too much, to none enough; now a mother, now a stepdame; when most flourishing or flattering, most feeble; and making but the more un∣happy, for having been acquainted with her happiness. But (in my mind) the Epicures (for all their levity,) reason better. For though they might return the many invectives against Fortune upon Fate, yet they soberly argue thus; If there be necessitating and enforcing fatation upon things, must not such a thing be done by a man, whether he be instructed or exhorted to it or no? nay, shall he not doe it whether he will himself or no? Is not the destinating decree enough to bring all things about, although there were neither com∣mand, nor care to goe about it? Does it not robb all rationall creatures of mind, will, counsell, deliberation, to tye them up to inevitable necessitie? How then are their proper motions reserved, not only to rationalls, but to every moving creature? What natu∣rall series of causes can there be betwixt intellectualls, rationalls, spiritualls, animals, inanimates, and artificialls? Is it not ridiculous, to make an indissoluble series, or conjunction of causes, where (besides a deity) reason, and accident are ever and anon making an interrup∣tion? Who will say, that all things are concludedby, and included under Fate? Is there not much arbitrariness, whether one man will beget another, or no? and much more, whether one man will kill another, or no? How can there be so much as a naturall fate or ne∣cessity over men, when we see they are not all carryed one way: as things of one nature or kind (beasts, birds, fishes, flyes) are? but men (although of one nature) are carryed diversly, as their wits and affections lead them. Were people have sundry Lawes, and they duly executed; how are they led along by their conveni∣ent edicts, rather than by the fatall decree of the Starres? Are the lawes of men and fate repugnant? and are these more prevalent than they? If all things be necessarily bound under Fate; what can be subject to reason, will, nature, occasion, time, manners, pru∣dence, counsell, society, contingency, casualty? Must not mens sins and vices be necessary also, and inforced? Why should he be pu∣nished for offending, that is not able to resist an impelling force? Is he to be blamed, that is not of his own power? we may com∣mend vertue, but what praise of the vertuous, not so by labour and industry, but by fate and necessity? Doe not the Authors of Fate

goe, and come; speak, and keep silence; offer, and forbear; con∣sult, and deliberate; procure, and prevent; exhort, and dehort, praise, and dispraise; reward, and punish? and why should they doe all this, if they did believe their own doctrine of Destiny? Why should men study or labour, if their fate be sufficient to make them both wise and rich? How many things are not as the Fates will but as we will our selves? Have the Fates determined that a man shall have children, that will not marry, nor once touch a woman? that he shall be wise, that will not learn? that he shall be liberall, that will not give? that he shall be drowned, that will not come neer the warer? that he shall dye in a strange Country that will not travell? If Fate have appointed a wound, or a disease to the body, is there not a medicine and meat to cure it? but if it could intend any evill upon the soul or mind, yet is there not education, and disci∣pline to prevent it? Many things may be effected besides nature: may they not much more then besides Fate? If every man may fa∣bricate his own Fortune, why not also contrive his own Fate? If Fate had never had name, or nature, or power, would things have fallen out otherwise than they doe fall out? why then should Fate be inculcated, since (without Fate) there is Nature and Fortune, to which all things (necessary or casuall) may be aptly referred? In this old Philosophicall dispute, what easie Moderator would not give this censure? That either side hath said sufficient, to overthrow his Adversaries opinion; but neither of them enough to establish his own.

7. Hath not the constellatory Fatation introduced so many starry Gods into the world? Yea, made so many providentiall, and tutelary Gods and Goddesses (some Select, others Ascriptitious) to have a hand in the whole administration of the Universe? But particularly so many Geniall or Genitall Gods and Goddesses, and their sundry ordinations and offices at every mans geniture. As of Janus, Jupiter, Saturn, Genius, Mercury, Apollo, Mars, Vulcan, Neptune, Sol, Orcus, Liber Pater, Tellus, Ceres, Juno, Lucina, Fluona, Luna, Diana, Minerva, Venus, Vesta. Moreover, Vitum∣nus, Sentinus, Mens, Mena, Iterduca, Domiduca, Abaona, Ade∣ona, and Dea Fatua too, not of the least ordination and operation, either in the birth, or life, or death? And no marvell that they make so many Consent-Gods goe to the fate of a Man: when they will have so many to be busie about the fate of an herb. As Seia

fatally president of the sowing; Segetia or Segesta, at the com∣ming up of the Corn; Nodotus or Nodinus, at the knitting or knot∣ting; Volutina, at the involving of the leaves; Batellina or Da∣tellea, at the opening of the blade; Proserpina at the budding; Hostilina, at the equall shaping of the eare; Flora, at the flourish∣ing; Lasturtia, at the nourishing; Tutilina, in the keeping; Ma∣tuta, or Matura, at the ripening; Messia, at the mowing; and Runcina, not only at the weeding, but at the plucking up by the roots.

8. Whether Fate be one or many? If it be one simply, then what needs any reduction? if it many, why is it not reduced to one? And then in vain is that done by many, which may be done by one: and it is prophane, l to ascribe that to many, which ought to be a scribed to one. If it be one truly, then is it undivided in it self, and divided from all others: which how can that which is a series, or connexion of so many things be? especially having its inherence in movables or mutables. If it be but one accident, why should it imply all under a necessity? If it be but one by aggregation, col∣lection, connexion, so are things fortuitous as well as fatall. Be∣sides, such an unity is in the meanest degree of entity. Wherefore then should it order, and subordinate things of a more perfect de∣gree then it self? If it be many, or a multiplicity; then is it une∣quall, indeterminate, uncertain, and next to a nullity. If it be one, why then so they make it do diverse, according to divers conjucti∣ons and constellations? If it be many, how can they make any certain and particular pronouncing upon it?

9. Whether that they call Fate, be in the first, or among the se∣cond Causes? If in the first, that is as much as to make it equall unto God: If among the second, then is it inferiour unto man. For among second causes, and especially in involuntary actions, and all such as fall under humane counsell and deliberation; the in∣tellectuall mind, and rationall will, hath no superiour. And what more contrary to the order of nature and creatures, than that the lesse noble should be disposing, and governing those more noble than themselves?

10. Whether there be a fatall necessity upon all acts or events? If upon all acts, where's Liberty? if upon all events, where's con∣tingency? And whether upon these, both good and evill? and that whether naturall, civill, or spirituall? If upon naturall acts and

events, good, or evill; then what use of means either to preserve, or to prevent? If upon acts civill, and good; what merit? what praise? if upon acts civill, and evill; what laws, what punish∣ments? If upon events civill, and good; what thanks? if upon events civill, and evill; what hopes? If upon acts spirituall, and good; what free grace? if upon acts spirituall, and evill; what free will? If upon events spirituall, and good; what free bounty? If upon events spirituall, and evill; what free mercy?

11. How can there, or why should there be such a thing as Fate, imposing a necessity upon actions, and events? when as divine pro∣vidence it self doth it not: so as to exclude liberty, contingency, or casualty from things. But works with second causes according to their own motion, and manner. Permitting sometimes their exu∣berancy, sometimes their deficiency: preserving to them their sundry orders, offices, and degrees of efficiency. Suffering the remoter cau∣ses, or agents, to be impedited by the more proximate; that all ef∣fects might not be taken for naturall, and necessary; but that his own free disposing might appear. Although nature, and every na∣turall agent, be of it self, and ordinarily, determinated to one ef∣fect; and to the producing of it after the same way: yet he suf∣fers it to be impedited by one debility, and indisposition, or ano∣ther (either to come to pass otherwise, or else to be altogether pre∣vented) that so he might preserve a contingency in all naturall causes: to the intent nothing might be thought absolutely neces∣sitating, but his own will and pleasure above. Much more doth he confirm a freedom to the rationall will; not only that good may the more chearfully be done, and accepted; but the evill also that is done, or suffered; may not unjustly be imputed to pro∣vidence, because of a necessity imposed.

12. If fate be (as they define it) the Series, order, nexure, li∣gation, complication, constitution, disposition of second cau∣ses, &c. what feeble things are all those seconds put together without the first? what can their own motion work to, without his speciall concurrence? what if he work not with them? what if without them? what if against them? Leave them to themselves, and what knot in a rope of Sand? Can there be a perpetuall se∣ries, or indissoluble connexion betwixt causes so disparate, yea so adverse, as naturall, internall, necessary, and arbitrary, adven∣titious, accidentall? yet after this order is fate oftentimes finished.

A languishing man not only consumes away within himself; but the ayr, meats, drinks, poyson, act the fatall consummation. To an ordinated destiny of an unfortunate end; comes in inordinate∣ly fire, water, a fall, a gun, a sword, an unlucky hand, &c. and hath not this necessitating fate now the complement by accident? and is there not a casuall intervention (of more force to the fatall effect) than all the causall connexion? How many accidents fall out fatally, that can have no second cause ordinatly assigned to them; much less prospected in them (but must be referred meer∣ly to divine will and pleasure) unless you will have accidentall in∣struments (that interven inordinately) to be such?

13. The Physicall fate they will have to be a series of pure na∣turall causes, &c. (viz. betwixt the stars, the elements, the tem∣perament, the inclination, the manners, the action, and the issue or event) now where are all these causes knit together? in the efficient, the form, the matter, or the end? How are they worthy to be called causes, or so proved? How are they pure, naturall, and ne∣cessary causes; when some of them are voluntary, and contingent? what connexion of them is that, which carrys on prime, and se∣cond causes; naturall, and voluntary; necessary, and contingent, with one fatall force, or inevitable agitation? what series is that which (as hath been said) is so often interrupted? what copulation betwixt the first, and the last; when as (by their own confession) the stars are not the causes of all events; neither doe all those ef∣fects fall out necessarily, whereof they are the cause; How are they fatall then; or their complement of fate?

14. Whether in the series both of fate, and of fortune (although two contraries) Astrologers have not delivered the same order, and connexion of causes (as the stars, tempers, manners, actions, events) or else what difference doe they make between them? Nay wherefore doe the same Authors speak of fate, and fortune so promiscuously, and indiscriminately? (especially in their progno∣sticating, or predicting way) Is it not because they are not able to distinguish them? Or is it not because they are conscious of a fortuitousness of event, even in their strictest fatality?

15. Whether (in the series of fatall causes) the effect doth fol∣low the universall, indefinite, equivocall, and remote: or else the univocall, proximate specificall and particular cause? And which of these is that which doth determine, and distinguish the effect?

Does not a man generate a man; and a Beast, a Beast; what ever the position of the stars be? Those that have been borne in the same region, at the same moment, under the same position; have they all been the same? nay, how divers have they been (for all that) in their ingenies, their fortunes, and fates? And why so? but because they have taken their severall affections, and incli∣nations from their particular causes?

16. As for second causes, means, agents, instruments; seeing God Almighty makes use of them, to bring his own purposes to pass (not out of any defect, or necessity; but to make his own ef∣ficiency the more perceptible.) Yee seeing he oft-times renders the most noble, and convenient means ineffectuall; and uses the meanest, and unaptest of them, to the producing of very eminent effects; Why then should we be bound to lurke at that order, which God himself observes not? why should our faith be taught to respect, or rest upon the middle things; in a prejudice to that providence, which is the absolute beginning, and end of all?

17. Whether the second causes be not ordained as the reme∣dies, rather than as the means of fate, or fortune? providence it self that has determined such an accident, or event, has it not also ordained second means, to help, and relieve, in such a case? wher∣fore are the creatures, and their offices created to such ends: if they be not to be used to such ends, for which they were created? what ever the fate, or fortune be; is there not a naturall Law (imprest in every creature) to labour for the conservation of it self, both in its being, and well being? To what end hath God given men a mind, will, reason, affections, counsell, deliberation, science, art, obser∣vation, experiment, means, instruments, &c. but as well prudently, and diligently to discern, procure, fortify, prevent, remedy; as thankfully to accept, or humbly to submit? Hath not the Spirit of God secretly, and sweetly suggested to his dearest children (in their sudden, and extraordinary perils, and perplexities) even pre∣sent advices, and succours; besides the inward consolations, and confirmations of his grace? yea, is not this one cause why men are kept so ignorant of future accidents (and of their utmost issues, after that they are already happened) that men might not only prepare for them; but make use of such means, as God himself hath prepared against them? Otherwise, should they not tempt God, in a neglect of them?

18. Whether there be not in the whole course of nature, in the universall world, and especially throughout the whole Church of Christ, farre more effectuall causes, means, orders, connexions, rules, guides, guards, helpes of life, of health, peace, libertie, socie∣ty, &c. for counsell, actions, passions, accidents, events, than the coe∣lestiall bodies can possibly be? ought these then to be respected more than all they? or yet in comparison to them?

19. Who is able to bring into one series, or can reconcile to truth the old Philosophicall opinions, about the exercise, or execu∣tion of Fate, by second causes? As whether by Angels, Spirits, Geniusses, Demons, Devills, by the Soul of the world, by the Souls of men, by the totall subservience of Nature, by the mo∣tions and influences of the Starres, and caelestiall bodies, by sen∣sible agents, by artificiall instruments, yea, and by very accidents and casualties? Christians know, and acknowledge all these creatures to be the ministers, or instruments of providence. The Angells doing his will, are the more eminent ministers both of his mercies and judgements: administring not only in temporalls, and in spiritualls, but likewise to eternalls. And if it be so as Philosophie sayes, that they are the Intelligencies, that move the caelestiall orbes; then have they an ordination over the admini∣stration of the Starres. The Devills are not only permitted, but wisely and justly used in the execution of temptations, tryalls, judgements. (But how comes in Fate and Fortune? who can tell? unlesse they intrude among the Devills, and be indeed of their foysting in.) As for the heavenly bodyes, they are to be con∣fest, as of Gods ordination and employment in their order, light, motions, and prodigious appearances. But he makes speciall use of mens reason, understanding, wills, affections, memories, coun∣sells, deliberations, policies, vocations, societies, arts, artifices, Lawes, Customes, actions, and experiments, in the government of the world: and yet more especially their gifts, graces, duties, offices, services, in the governing of his Church. Last of all come in the whole hoste of creatures to act here as he hath ordained. Now what fatation, or fatall necessitation to man, among all these? Angels or Devills can but inject into the mind: they cannot com∣pell, no nor yet incline the will. That's only for the infinite power of God himself to doe, men (as to naturall, civill, and morall acts) are still actors in their own liberty. As for bodyes (Coelestiall

or terrestriall) they work directly but upon bodyes only: and the terrestriall are held, and found to be the more proximately, parti∣cularly, and sensibly disposing. Besides the friendship and hatred, the complyance and adversness of men; is not the service, or disser∣vice of the brute creature; the vertue or venome of an herb or minerall; yea, the defence or offence of a sword, a knife, a spear, a gun, a club, &c. are not all these more sensibly apprehended, to be more neerly advantagious or prejudiciall to health or sicknesse, riches or poverty, honour or disgrace, prosperity and adversity, life or death; than are all the joynt benevolences, or malevolencies of the fatall Starres? If therefore a fatidicall prognostication may be made from the Caelestiall: why not rather from the terrestriall motions?

20. Whether Fate be above the Starres, as their governour; or else under them as their minister? If above them, why make they the starres to be the causes of fate? For so they must needs be superiour to it. If under them, how then are the starres them∣selves subject to fate? for so they must needs be inferiour. How then should the starres dispose of others fate▪ that are not able to dispose of their own? Is it for creatures (terrestriall or caelesti∣all) to perform that to others, which they are not able to preserve to themselves? Ought not therefore such a disposition to be referred solely to him, that hath the ordination, and gubernation of all things (both in heaven and earth) simply, freely, eternally and immutably in himself?

21. How can the fatall series of causes be from the starres? when as the starres themselves are not causes, as in humane and ar∣bitrary actions. Not causes, where they may be signes; as of things already done, and past. Yea, God himself may signifie many things, whereof he is not the cause: as in evill, and sinfull actions. Nay, have not the fatidicall Vaticinators themselves made many fatall signes, which could never be causes, nor yet once come into any se∣ries, or necessary connexion? As in their aruspicies, and anguries; from the entrailes of beasts, flight, and noise of birds, &c. as also from lots, dreams, prodigies, casualties, yea and physiogno∣mies, &c.

22. How can the starres be the first in the fatall series of second causes? When as (of all creatures) the spirituall, intellectuall, or rationall are the supreme: and the corporeall, animate, or inani∣mate

their inferiours. Now the starres are both corporeall, and inanimate; Spirits, and souls; as they have more similitude to, so they participate more vertue of divine providence than all other creatures: For they are both the cognoscitive, and the operative in∣struments of providence, which the other are not. For these being but the executive only: may either be directed, or diverted by the iutellectuall, and ordinative. As acting of themselves with liber∣ty, deliberation, discretion observation of right rules, application of fit means, and intention to a due end. And therefore are the more eminent ministers of providence, than all things else, in hea∣ven or earth.

23. Whether any such cut as fatation, may be properly sayd to be in, or from the starres? For fatation imports a primordiall law or decree; not an influence only, or effect: what sacrilege is it then to ascribe that to the instrument, which is only peculiar to the prin∣cipall agent? Since it is for instruments (especially the inanimate) not to ordain, but execute only, (Yea, it is a question, whether there be any fatation even in fate it self?) it being accepted, and discerned, not for a seminall disposition, but for an ultimate execution: and that inherent in the moveable or mutable subject. Wherefore, seeing fatation is neither in the starres, nor in fate it self: whether can any thing be sayd to be fatall with respect to the starres? For the starres are but second causes. And with respect to all such, some things may be sayd to be naturall, some things arbitrary, some things indifferent, some things contingent, some things uncertain, some things casuall: but few or none fatall.

24 Whether it be in the power and validity of the celestiall bo∣dyes to impose a fatall necessity, either upon humane actions, or yet upon naturall things? For if the starres be any such causes; then must they cause principally of themsel••es, intentionally, directly, immutably. Now how can they be principall causes; when provi∣dence is above them? how of themselves: when they work not upon humane actions but by accident? how intentionally; since they want a mind, or soul? how directly; when they operate upon humane actions but indirectly? how immutably, when their ordi∣nation or disposition may be impedited? Again, were they thus acting; then should there be no contingents, or accidents, no liber∣tie, or free actions, nor prevention of any events or issues; no par∣ticular causes should be defective; nor distance of place, nor in∣disposition

of the mean; no neglect of the means, no endeavour to the contrary, or opposition should be available: nay, not only the understanding▪ but the will should be tyed to corporall organs and matter; yea, and the starres should not only be of sufficient, but of infinite power.

25. How doe the celestiall bodyes work so fatally upon these inferiours: when as they here operate not upon a necessity, as to the producing of the effect. For albeit their impressions be naturall; yet are they not received, but according to the manner of the recei∣vers, which are fluxible, and not having themselves still after the same way. Because of the matter, that is in a potentiality to many, yea, and to contrary formes. The matter also is movable, and cor∣ruptable, and may easily defect of it self, may be intrinsecally in∣disposed, and extrinsecally impedited. And the starres themselves are but indefinite, and remote causes; to which the effect can never follow determinatly, and necessarily, unless the middle causes be ne∣cessary; and then they follow them, and not the other. But in the foresaid series the middle causes are most of them contingent: and from many contingent causes can come no effect of necessity, be∣cause any one of them, and all of them together, may be defective, and not attain unto their end.

26. Seeing the heavenly bodyes act not upon these inferiours, but by their light and motion; and so communicate nothing to the matter they work upon, but light, motion and heat: Now why may not all these flow from all the starres in generall? And why then should such, and such fatall inclinations be attributed to such, or such positions or conjunctions? And if there be any particular vertues of the light and motion of some stars, contrary to the ver∣tues of the light and motion of other starres; how is that demon∣strated? And how comes it to passe that they should be operative and effectuall one way, in their simple natures or qualities: and yet another way in their relative aspects and positions? Is an ima∣ginary relation, or respect of more validity, than a reall substance or propriety?

27. They seem to define fate more acurately, that make it to be the ••eries, or connext order of naturall causes. Now till they can di∣rectly and successively deduce those naturall causes, down from the starres, to those fatall events: what reason is there to credit their proposition, much lesse their prognostication? They likewise will

have fate (in the best sense they can take it) to digest and distribute all things, according to certain motions, successions, orders, forms, places, times. Now if their fate cannot be well understood, or discerned, without these same astrictions: why are they so con∣founded at the inexplicableness of the circumstances? Otherwise, why doe they not predict usually the very times and places, to∣gether with the fates themselves? Moreover, the first definers of fate, held it to be, not in the superiors, but in the inferiors them∣selves. Namely, a disposition inherent in the moveable thing: and that urging to an immoveable event. If indeed it be such; ought not every mans fate to be collected from himself, rather than from his Stars?

28. How should the things of fate, and fortune be foretold; when it is not yet (with one consent) told what things they are themselves? Some have gone so high, as to say that they are Dei∣ties or Gods: others are fallen so low, as to make them vanities, and nothing. Some confound these two together: some set them so opposite, as that they make them confound one another. Some admit many things of both (as they say) at the fore-gate: and exclude all again at the back door. Some place them in the be∣ginning in the middle, in the end of a business. Some make us to be in their power: Some them in our power. Some would have us believe both but inquire neither. But if they would no inquiry after their nature, and properties: why make they such inquiry into their operations, and effects?

29. Whether fate be mutable, or immutable? If mutable; how is it fate? Is there not then a contingency of fate: as well as a fate of contingencies? If immutable; what hope? what colour? what means? what remedy? Nay, if immoveable; how moves it (as they say) according to the nature, and order of all moveable things? That is to say, with naturall things, naturally; with ne∣cessary, necessarily; with voluntary, voluntarily; with contingent, contingently; with violent, violently; with remiss, remissely. And all this not as a prime, and free; but as a second and necessary cause. Why may we not as well say, with rationall things •…•…∣tionally; with brute, brutishly; with sensuall, sensually; with •…•…∣tuous, vertuously; with vitious, vitiously; with prosperous, p••o••∣perously; with adverse, adversely; with uncertain uncertainly, 〈◊〉〈◊〉. And then, what irrefragable law of fate is that, which is fain to con∣form

to, and comply with every ones manners, and manner of working?

30. Whether fate be absolute in decree, or conditionate? If ab∣solute; then can it not be otherwise, and what remedy? Nay then is it infinite omnipotent, eternall, and with superiority? If con∣ditionate (and that not from a liberall dispensation of its own, but a naturall ordination from another) what fatation is that then, that comes upon condition? that depends upon others actions, not its own determination? If it be absolute; then is it cruell, and unjust in many things: if it be conditionate; then is it variable and certain in nothing. Set aside the first act, which is the eternall decree; and the last act, which is death: these indeed may be said to be both absolute, and conditionate; but Christians are not taught to call these fate. But take it (as they doe) for the middle act, then can they make it to be neither absolute, nor condi∣tionate.

31. Whether fate, and fatall events follow the body; or the mind? If the body; what difference betwixt the fate of a man, and of a beast? In events (good or evill) who is worthy? who is guilty? And how follow they the mind; seeing the stars (neces∣sarily and directly) make no impression there? Because it is supe∣riour, according to the order of nature: and not subject to matter, time, or place: but united to an intellectuall, and spiri∣tuall substance; and therefore cannot suffer from corporeall things, although celestiall. Nor can they so exceed their own sphear, and species; as to act directly upon it. And if not upon the intellective faculty, which acts necessarily: much less upon the elective power, which is free; and never acts but freely; nor is subject to fatality, or fatall necessity. For then should the election of the will be no more, but a meer naturall instinct; should be determi∣ned to one thing; should act but one way; should have the like motions in all upon the like representations; should not have any thing in its own power to discern, deliberate, choose, refuse, &c. but must be carryed on, either naturally, or violently, as the Stars doe incline or enforce?

32. Whether fate or fortune, be either in good, or evill acti∣ons? If fate be i•• good actions; are they not necessitated, and in∣forced? if fortune 〈◊〉〈◊〉 there; are they not fortuitous, and acciden∣tall? And so, what •…•…e of them? what reward? The like may

be affirmed of evill actions; and if likewise thus inferred; what shame? what punishment? In vitious actions, either fate offers violence to a mans will, or leaves to its own liberty. If the first, is not a mans will to be excused in evill? and if the last, is not every mans will the cause of his own fate? yea and of the hardest and heaviest fates? For they are such which follow sin, and wic∣kedness.

33. Wherefore should man (or his actions) be made the subject, yea the slave of fate; when as indeed man, as man, is superiour thereto? For fate being but a sydereall service of second causes, must be reduced to the providence of the first cause: and in that reduction, man himself hath place, or preferment, before all the stars of heaven. Because the divine providence receives to it self, or extends it self in a more speciall way, to intellectuall, or rationall: than it doth to all other creatures else. In as much as they excell all others, both in the perfection of nature, and in the dignity of end. In the perfection of nature; Because the rationall creature hath the dominion over his own actions, and operates voluntarily: whereas the other act not so much, as are acted. In the dignity of the end; because the intellectuall creature only, by his operation, reaches to the ultimate end of the universe, sc. to know, and love God. But the other creatures touch not that end, by an inspired intention, but only according to some participated similitude. Furthermore, God provides for the intellectuall nature principal∣ly, and as it were for selfs sake: and but for all other crtatures se∣condarily and in order to it. The rationall creature is Gods agent: the other are but his instrumens. Now God cares more for his agents than he doth for his instruments. Yea they are the instruments of this very agent: and he makes use of them either in his practice, or contemplation. God hath more regard to the free, and liberall: than to the necessitated, and servile acts of his creatures. The ra∣tionall creatures are the more noble in themselves, and of more neer accession to the divine similitude; and therefore tendred by God before and above all others. They are the more principall parts of the whole universe: to which the less principall are but subser∣ving; as intended for their sakes, and working for their ends. In∣tellectuall natures have more asfinity with the whole; as appre∣hending all things else besides themselves: whereas every other creature is but a part, and capable of no more but a bare partici∣pation

of its own particular entity. Now it is not for the in∣apprehending part, to have an ordaining power over the appre∣hensive whole. By the course of nature the rationall creature uses all other things for it self, as either for the perfection of its intellect, the explication of its science, the exercise of its vertue, or else the sustentation of its body, to which the intellectu∣all nature is united. And therefore it is not for them, to dispose, rule, govern, impell necessitate him him: but for him to observe, rule, govern, dispence moderate, and make use of them.

34. Whether any thing can be sayd to be fatall (with re∣spect to us) till it have taken effect? For a fatality before it be, is but a contingency to us: and to us a concingency, after it is, is a fatality. Why then should we be bound to believe the prognosticated things of Fate or Fortune before hand? yea, though they may have some naturall cause, remotely necessary, or of some indefinite probability: yet is not all this sufficient for our faith in particular; because, as concerning many such naturall causes, there is in us nevertheless (besides the supreme) a liberty, and power to prevent.

35. Suppose the Fates have destinated one man to be hangd, or kill'd by another; why should not that be prognosticated from another mans nativity, as well as his own: seeing he also comes necessarily into the series of second causes? Indeed some of the old genethliacks have boasted to foresee, or fore∣tell a mans fate, or fortune, from the nativity of his parents, Brethren, children, &c. But have not others of them held it for a foolish fancy, that the fate or fortune of one man should lye involved, not only in his own; but in the constellations of so many mens nativities?

36. Whether they that suffer the same fate, have the same starres coupling, or compacting thereunto? Et è contra. Sup∣pose them suffring (and suffring to death, the last line of Fate) for Christ, the Gospe••l religion, and conscience. Is this fatall destiny also from the starry order, and connexion? who ever heard that the starres made Martyrs, or necessitated unto mar∣tyrdome? How then hath it come to passe, that young, old, men, women, of severall ages, sexes, nations (and therefore not of the same constellations) have all agreed to undergoe the same event?

37. Whether that be true Fate, which they would mingle together with providence? and how can divine providence, and Pagan Fate agree? For Providence is the beginning, and con∣tinuation of all things: Fate is the end or utter confusion of them. Providence is in the ordering of casuals, as well as fa∣tals: Fate is opposing all things fortuitous; and therefore not disposing them. Providence is an act in God: their Fate is no more but an event upon the creature. Providence is a disposi∣tion impendent, or out of the thing: Fate is a disposition inhe∣rent, or in the thing. Providence comprehends all things (past, present, and to come) so does not Fate in her connexion of Causes. Providence is in and over all things, from the greatest to the least (good, evill, celestialls, terrestrialls, spiritualls, corporealls, universalls, singulars, naturalls, rationalls, vo∣luntaries, necessaries, contingents) so is not Fate. Providence is more speciall to one, than to another: but Fate is a necessity to all alike. Providence can work immediately, without, and against means: Fate can operate nothing but according to her series, or connexion. Providence can act with every creature, reserving to it its own motion (as with free agents freely; with contingents contingently, &c.) whereas Fate hath no way to work but fatally, that is necessarily, for∣cibly, inexorably, immutably, inevitably. The rules, order, successe of divine providence, are either written in his own book or in his own breast: and not in the Starres and Pla∣nets, as Fate is. The wisedome, justice, power, goodnesse of his providence; all this is written in his own book: the par∣ticular successes, issues, events thereof all these are written in his own breast Even wise Providence it self is not herein to be discerned or determined before-hand: what satuous thing is Fate then, that is so obvious and triviall, as for the Faticanes to foretell? Is not this difference enough between them, and never to be reconciled; Providence is a prudent counsellor, and will have the particular issues kept secret: Fate is a silly babbler, and will have them commonly foretold?

38. Whether (had it not been for the fictions of Fate and Fortune) there had ever been hatcht opinions and heresies, so prejudiciall to divine providence? and that even amongst Pa∣gans

themselves, that had experience sufficient to convince them of the truth, and power of it: and of the justice, yea and good∣nesse of it in great part. Had the divine providence ever been denyed: if Fate and fortune had not been held for Gods? Had God himself been implanted under Fate, or made subject to the decrees of it, or slandered for a sloathfull & careless spectator of humane things, and terrene: if they had not confined and limi∣ted God to content himself with the reiglement of the heavens; as if it had veen beneath his dignitie and majestie, to vouch∣safe to look down to small things, or once to take notice of of what was done here below: but to commit the care and rule of all sublunary and inferiour things, to the starres and celestiall bodyes; as his substitutes and their superiours? Had prophane and wicked men ever accused providence, and excused their impieties: had they not heard of fatall starres necessitating and inforcing both their wills and actions?

39. Was not the constitution of Fate and Fortune, first in∣vented in a derogation to God, and his divine providence: and that through a paganish and infidelious scandall at good things happening to bad men here; and evill things to good men, which had never been excogitated, or had soon vanished had they been thus Christianly instructed, viz. That the all provi∣dent Creator dispenses these middle things with an indifferent hand, as unto creatures. That the best men upon earth, are not worthy of the least of goods things: & may deserve to be invol∣ved in the utmost of evill things, that can here befall them. That the wise Disposer knows how to turn these outward good things to the evill, of evill men: and these outward evill things to the good of good men. That this present world is no time of full punishing, or rewarding: but these two precisely pertain to the world that is to come.

40. Admit that either Fate or fortune was so indeed as they presage; or much more than they can imagine: yet how is the best of them both sufficient to moderate all fond hopes and fears? Or what is able to doe that; but a lively faith (voyd of these heathenish superstitions) and assuredly believing, That there is an all-provident God, that only foresees all things necessarie: and to whom nothing is contingent or casuall.

That can, will, and doth work (for the best of his) both with second causes, and exteriour means; as also without them, yea and against them. That binds not the world, much lesse tyes his Church unto them. That hath written his childrens names in the book of life: and much more then (they may be assured) hath numbred the hairs of their heads, as concern∣ing all earthly accidents. That shines, and moves in the Sun and Moon, and starres: and makes their generall influxes more, or lesse effectuall, as he is pleased to adde, or abstract his speciall motion; or oppose his immediate administration, or interpose the office of his more excellent Ministers, Angells, and reasonable Souls.

CHAP. XIX.

19. From the affinity to Witch-craft.

1. WHat difference betwixt Astromancy, Ma∣gomancy, or Magastromancy (as touch∣ing a sorcerous both superstition, and ope∣ration) and all these after-named? viz. Stareomancy, or divining by the Elements; Aeromancy, or divining by the ayr; Pyromancy, by fire; Hydromancy, by wa∣ter; Geomancy, by earth; Theomancy, pretending to divine by the revelation of the Spirit, and by the Scriptures, or word of God; Daemonomancy, by the suggestions of evill Daemons or Devills; Idolomancy, by Idolls. Images, Figures; Psychomancy, by mens souls, affections, wills, religious or morall dispositions; Antinopomancy, by the entrails of men, women and children; Theriomancy, by Beasts; Ornithomancy, by Birds; Icthyoman∣cy, by Fishes; Botanomancy, by herbs; Lithomancy, by stones; Cleromancy, by lotts; Oniromancy, by dreams; Onomato∣mancy, by names; Arithmancy, by numbers; Logarithmancy, by Logarithmes; Sternomancy, from the breast to the belly; Gastromancy, by the sound of or signes upon the belly; Om∣phelomancy, by the navell; Chiromancy, by the hands; Paedo∣mancy, by the feet; Onychomancy, by the nayles; Cephaleono∣mancy, by brayling of an Asses head; ••uphramancy, by ashes; Capnomancy, by smoak; Livanomancy, by burning of Fran∣kincence; Carromancy, by melting of Wax; Lecanomancy, by a basin of water; Catoxtromancy, by looking glasses; Char∣tomancy, by writing in papers; Macharomon••y, by knives or swords; Chrystallomancy, by glasses; Dactylomancy, by rings; Coseinomancy by seives; Axinomancy, by Sawes; Cattabo∣mancy, by vessells of brasse, or other metall; Roadomancy, by

starrs; Spatalamancy, by skins, bones, excrements; Sciomancy, by shadowes; Astragalomancy, by dice; Otnomancy, by Wine; Sycomancy, by Figgs; Typomancy, by the coagulation of cheese; Alphitomancy, by meal, flower, or branne; Crithomancy, by grain, or corn; Alectromancy, by Cooks or P••llen; Gyroman∣cy, by rounds or circles; Lampadomancy, by candles and lamps; And in one word for all, Nagomancy, or Necromancy; by inspecting, consulting and divining by, with, or from the dead. The question is not about the difference of all these (from the first, to the last) in matter, instruments, ceremonies, or circumstances; but whether they be not of like maleficall sorcery, for main substance, and formality? And whether divi∣ning by the Starres and Planets; be not a cause enclining and disposing; at least an occasion inviting, and encouraging (what through imitation, estimation, toleration) to all these sorts of sorcerous divination, and the like?

2. Whether there be any kind of Magick simply so naturall, or laudably so arted: as many serve to abstract it from the ma∣leficall, and diabolicall? For though there be many occult qualities and miracles of nature and actives and passives there, which perfectly known, and fitly applyed, might help to work wonders, without either tempting of God, or the Devill: yet because of the difficulty of such things; and not that alone, but their uselessnesse: and because of mens ignorance, and for all that, their curiosity; and because of the Arts insufficiencie, and besides that, the fallacie; and chiefly because of Satans pri∣vie suggestions, and delusory seducements; the study and search after these things proves very confused, indiscerned, unsafe and pernicious. And because of all these the abuse of this astro-magicall art is as palpable as the practice: but the use as oc∣cult as the Art it self. But especially as touching the practice of this art if there be an artifice of doing, wholly separate from malefice; why then are the same things done by those, that are altogether ignorant of the art; so they have but a faith? and why (without such a faith) is nothing to be done by the Art it self? How many things have been done by all manner of Magicians, that can have no naturall causes, no

true rules of art, no power or comprobation from God? and therefore must needs be acted by a confederation and fami∣liarity with some evill spirit. How many things have they presumed to predict, or foretell; which neither divine wis∣dome is pleased to reveal; neither is it ordinarily for humane reason, or art to find out; but must only be done by a de∣moniacall sagacity, or suggestion? what sounds, and syllables, and words, and sentences doe they murmure, or pronounce; and that to the very inanimates; whom words can in no wise effect, or move: or else are so barbarous and insignificant, as that (if they were uttered to the intelligent) they cannot conceive them, their extent, or use. Now by whose inven∣tion is it, that such words should be most operative in ma∣gick art; that are operative upon no understanding? How many rites, solemnities, ceremonies, preparations doe they use, which have naturally no force or vertue to the producing of the effect; not yet can any way prepare the matter to the receiving thereof? What sacrifices, i••molations, consecra∣tions, prostrations, adorations, invocations, execrations, im∣precations, attestations, comminations, exorcisms, adjura∣tions, &c. And none of all these commanded by God; and therefore not done to him: how easy is it then to suspect, by whom all these are suggested, and for whom they are in∣tended?

3. Whether if be (in Magick, and Astrologie) that the art hath power over the heavenly bodies: or the heavenly bodies power over the art? not the first because for the Art to have power over the heavenly bodies (so as to stop or turn the course of the stars; or by odes, and incantations to fetch down the moon from her orb, as the old Magicians have boasted) this is beyond the power of a Devill, or an Angell: and were not only against the particular order of nature, but would utterly confound the whole course of it. And (by conjurations, or confections) so to prepare the mat∣ter, as to allure, or force down influences; and to make it (by art) capable, and sufficient both to receive, and retain them:

this were to mingle heaven, and earth; to subjugate the su∣periour bodies, to their inferiors; to preferre accidents to sub∣stances; and turn the whole universe upside down. Not the second; for not only the speculations; but also the practicks of their art (a many of them) are meerly intellectua••l, ratio∣nall, arbitrary: over which the•• stars and planets can have no power. The stars are corporall things, arts or sciences are mentall: how come these then to impress, and impose upon one another? All power is from action; all action is from forms; all forms are either naturall, or artificiall: now by what third kind of form doe the stars, and the Art, worke one upon another? And how agree their proper forms to act upon a third subject? How can the stars, or the Art (in in∣troducing forms and producing effects) work either naturally, by art; or artificially, by nature? Can a naturall form give principles of life, and motion, to an artificiall matter: or an artificiall, to a naturall matter? which way then will they have these two to conspire, or consent, either for the operating between themselves; or upon a third?

4 Whether that power which Magicians, Necromancers, conjurers inchanters insultingly boast of, against Devils, and evill spirits, by way of coaction and compulsion: be not in∣deed by way of invocation, and subjection? For though Christ, and his Apostles subdued Devils, and ejected them by a divine and extraordinary power: but as for meer men, and the vilest of men, since God hath denyed them the singu∣lar gift; who hath taught them the triviall arr of acting over, or commanding evill spirits? Or have they taken it upon themselves (as did the Jewish Exorcists Acts 19. 3.) and is not indeed all their power and authority of the same force, as was theirs? But instead of preaching to such let me first reason with them. Is it credible, that a mortall man should be able to bind an immortall Spirit? and bind him by a word, a sound a syllable, a character? and these insignificant, and no vertue of Gods promise in them? Can these men doe that to the Devill, which he cannot doe to them: compell him to

doe good, or evill? If they can compell him to doe the thing that good is; then are they able to doe as much as God him∣self doth: and to compell him to doe evill, that they need not, he is alwaies as ready to doe that, as they. Devils are a∣bove the order, and power of sensible things: how then should they be sufficient to move them, either by way of allurement, or constraint? If the Devill doe at any time work with man, he will not doe it gratis, or freely; unless it be upon his own errands, and to his own ends; for he hates mankind, and their indifferent commerce. And therefore since he will not doe it voluntarily, and cannot be compelled; if he acts at all, it must either be upon a temptation of his own, or else upon a confederation of theirs. And if he be enjoyned to obey by covenant or compact, then is not the malefice as much as confest? Reason and experience prove, that the Devil can∣not be forced to stand to his own promises: how much less then to any mans precept, or command? And therefore if the Devill appear at the provocation, recede at the commina∣tion, answer at the call and obey at the command of a Ne∣cromancer; what dissimulation of obedience is there on both sides? One secretly imploring, and outwardly injoyning: the other outwardly observing, but inwardly inslaving. For it is not they that bind the Devill; but the Devill that binds them to obedience. Only he seems to be enforced to doe theirs; that so he may make them willing to do his will. Or that his seigned constraint might either the more excuse him; or else set them the more without excuse both before God, and men; what command or inforcement is that, which is done not only to others injury but oft-times to the actors own hurt? especially if he be doubting, and have not a strong faith, and observe not all the circumstances of adjuring; which shews all the force (on one part, or other) to be only in a pactionall arti∣fice. The main thing that the Astrologicall Magicians, Ne∣cromancers, conjurers, and inchanters pretend, is, that they can stand without his chain, and yet bring him (will he, nill he) within their circle: and all by vertue of the celestiall orbes; only calling, and urging him under certain aspects,

conjunctions, constellations. But alas! these cannot im∣press, or impose upon him (neither of themselves, nor by ac∣cident; neither directly, nor indirectly) he being a meer spi∣rituall substance, and formally united to no body. If there∣fore he be observant upon such tearms, it is to indulge a superstitious faith, and perswasion of the vertue of such things, and esficacy of such an art, besides, above, against the word of God. And he obeys now, not as necessitated thereby, as by causes; but yeelding thereto, as unto Signs. Signs indeed of a compact, or confederation. And in that regard, seems very observantially to submit, not only to stars, and Plane∣tary constellations: but to plants, herbs, stones, metals, cir∣cles, odes, verses, words, sounds, characters, figures, fabrica∣tions, confections; and indeed to any rites or ceremonies whatsoever, used as seals to such an intent. Otherwise, was it not for the covenant on the one part, there would (not∣withstanding all the art, and authority) be but little perfor∣mance on the tother. Having thus disputed with, now let me preach to my magicall Dominator; who by vertue of the spirit of the world (not of the Lord) and by vertue of the spirits in the Planets (not of him, that hath the seven spirits of God, and the seven stars, Revel. 3. 1.) presumeth that he hath thus got the Devill in a string, and can make him bow at a beck. Canst thou draw out Leviathan with an hook? or * 1.1 his tongue with a cord which thou lettest down? Canst thou put an hook into his nose? and bore his jaw thorow with a thorn? Will he make many supplications unto thee? will he speak soft words unto thee? Will he make a covenant with thee? wilt thou take him for a servant for ever? Wilt thou play with him as with a bird? wilt thou bind him for thy mai∣dens? Shall thy companions make a banquet of him? shall they part him among the Merchants? Canst thou fill his skin with barbed irons? or his head with fish-spears? Lay thine hand upon him, remember the battell: doe no more. I hope he is not ignorant that the allegory is very apt for his own application.

5. Whether Magicians and Astrologers be not only obnoxious, or lyable to; but noxious, or guil∣ty of a diabolicall compact, and commerce (not only implicite but explicite,) As pretending to false science, propounding false grounds, urging false causes, using false means, exhibiting false circum∣stances, practising false arts, provoking false af∣fections, and intending false ends: and especially, seeking, and teaching to supply the defect, or fay∣ling of all these, by a false, and superstitious faith▪ A faith that is not in the things of faith; and there∣fore cannot be divine. A faith that in the things of reason, denys, and exclaims against the demon∣stration of reason; and therefore cannot be hu∣mane. Must not the effect of such a faith be super∣stitious: and the event prestigious? Moreover what proneness hath here been confest? what proper∣ties of a diabolicall covenant have been found? Besides a vanity, and superstition of faith; likewise of observation, imagination, affectation, investi∣gation, invocation, adjuration, temptation. Signs empty, and delusory; Feats jugling and presti∣gious; wonders wrought without the command, and approof of God; creatures abused contrary to their nature, and institution; art pretended with∣out any true principles; words invented, and mut∣tered, and they barbarous, insignificant, false, ab∣surd, apocryphall; yea though Canonicall and sa∣cred, yet applyed to such acts ends, for which they were never ordained; admirable efficacy at∣tributed to syllables, sounds, numbers, rites, solem∣nities, ceremonies, circumstances, of time, place,

and person; Fabrications of images, statues, figures, characters, circles, rings, seals, &c. Confections of herbs, minerals, waters, oyls, juyces, spirits, &c. acting and effecting at an improportionate di∣stance, and without convenient means; spectrous Phantasmes, or apparitions, to affright men into a credulity; ludibrious pranks, only to make sport, and so feed mans curiosity; and divining predicti∣ons (of things, lost, absent, future) without either calling, or cause.

6. Whether Magicall feats be wrought by things corporeall, or spiritual? Not by things corporeal, be∣cause of improportionate matter, form, cause, effect, means, instruments, distance, &c. How can a body work upon a body, to make it sign, and signify things hidden, lost, absent, future? to make a dead body walk, speak, &c. To make a living body walk invisible, transform its proper shape, &c. And if by things spirituall; then whether by spirits good, or bad? Not by the good (neither of Angels, nor men) for where's the true and good cause, Mini∣ster, means, object, and end of Magicall opera∣tion? Nay which of all these is not evill?

7. Is it not the known property of God, to know things future absolutely, and exactly? Wherefore then did the Devill arrogate to himself divination; but in an emulation of Divinity? Now whether of these two doe the Diviners imitate? God, or the Devill? It cannot be God; because they have no command to imitate him, in these his powerfull

properties; no promise upon the imitation. It must be the Devill then; and to imitate him, must needs be maleficall. And they may imitate him many ways: for he hath used himself to divination, by spirits, by men, by living men, by dead men, by the celestiall bodies, by the elements, by things natu∣rall, by things artificiall; yea and by things sacred and religious: and may not they then be like him in all these?

8. How easy is it for the Devill to predict those things which he intends to act himself? As sup∣pose he intendeth (by Gods permission) to practise the sickness, death, destruction of man, or Beast: is it not easy for him to suggest such his intention to his instruments, and Ministers; and so make them to predict the same? Yea though it be done from him; is it not easy for him, and them, to pretend it from some other cause: albeit abused besides the naturall end thereof? Is it a matter of much arti∣fice, for ve••eficks, or witches to forespeak their own purposed and laboured malefice? How readily may he presage anothers death, or ruin; that hath him in his own power, and so hath already determined that such a day it shall be done. In like manner, how many have perished according to wizzardly predictions: and that only because of wizzardly purposes, and perpetrations? And therefore it may (not unjustly) be doubted, whether many of those prognosticated evill fates, and fortunes, against Princes, Magistrates, Ministers, and other Chri∣stians (especialy such as opposed them in their fa∣tidicall

way) were not (besides the Astrologicall speculation) practised by goeticall Magick as by charms, curses, poysons, treachery, violence; or by making maleficall images, pictures, figures, con∣stellated under the ascension of that man, whom they would maliciously destroy, or prejudice. And why may not this be justly suspected of them; since it is a thing not only of their own practising, but of their teaching? And it being so, how can they themselves deny? and what understanding man would not pronounce upon them, for the most ar∣rant inchanters, sorcerers, veneficks, maleficks, wizzards, and witches in the world?

9. Whether there may not be an effascination, or bewitching, by inspecting the stars; as by ima∣gination, by breathing on, by looking on, by tou∣ching, by fabricating of images, &c. We know none of these acts are malevolent, or maleficall in their own nature: but that any one of these, as well as another, may be abused to sorcery, and witchcraft, through a Satanicall stipulation, or suffrage, who can deny?

10. What practice of sorcery, or malefice, more superstitious, than the fabricating of Astrolo∣gicall, and of magicall images, pictures, statues, figures, &c. For as a tacite compact hath been sus∣pected, as touching the Astrologicall: so hath an ex∣press one been concluded, and confessed, as con∣cerning the magicall configurations. And what is the one, or the other of these? but the making of

an image, or figure, either of man, or beast; in gold, silver, brass, copper, wax, wood, stone, clay; under such a conjunction, or constellation; For the inviting, and alluring of Angels; for the expelling and ejecting of Devils; for the pro∣curing of love; for the provoking of hatred; for the atchieving of victory; for the effecting of death; for the raising, or allaying of storms, or tempests; for the causing or preventing of pe∣stilencies; for the driving away of Serpents, and vermine, &c. Now in such a compact, what vertue or efficacy, besides that of a compact on∣ly? what similitude, or resemblance, betwixt the figure of a round star, or Planet: and a mon∣struous many-shap't, magicall configuration? The vertue of the celestials are but universall, and in∣determinate as to the producing of this, or that effect: neither, but by naturall, and particular causes. And who will say that any such particular figures are ei∣ther causes, or naturall? what preparation can there be of such a matter; for the receiving, and retai∣ning such constellatory influences? And what such kind of efficacies can it have thereby for the ad∣mitting of such effects? The heavenly bodies ope∣rate no way, but naturally: these figures or fabri∣cations, operate no way, but artificially (being the artifices of humane invention, and used arbitrarily) how then should these modify, and determine those? How come their vast influences to be restrained only to such a figure, and that only for such ope∣rations? How come the stars and Planets so to neglect the matter, and its disposition; and so to

respect the figure, and its composition; as accor∣dingly to dart in their influences, for the figures sake; let the matter be what it will? what vertue can there be (for all the celestiall influences) more than the matter is disposed unto? what efficacy, or ap∣titude of an artificiall form, more than accidentall, and instrumentall? what principles of life and a∣ction from artificiall forms? Is not the vertue of the matter still the same, although of divers forms or figures? why should artificiall figures be more apt to receive the starry influences, than are naturall figures? In all such configurations, must not the efficacy of the Stars rather attend, or depend upon the imagination and fancy of the artist, or artificer: than either upon the matter, or form it self? why should the inscription of characters, letters, words, numbers, make the figure, or image more efficacious? why should not the constellated vertue last so long as the substantiall matter lasts: but only so long as the accidentall form or figure lasts? See∣ing therefore there is neither vertue nor efficacy in such fabrications, or figurations, from God, An∣gels, nature, art, stars, matter, form, or figure: whence then (if an effect follow) must all the effica∣cy be, but from the sign? the sign of a diabolicall and maleficall contract, Sacrament, suggestion, suffragation, operation, and delusion. Who can think otherwise even of a materiall image, or figure that cannot be operative or efficacious beyond its proper species, and form? how much more then of that, which is only fantasticall, painted, or in∣graven?

11. Whether of such kinde of configuration, were not the Jewish Teraphim, especially according to the Rabbinical use, and account? likewise the Talismanical sculptures of the Per∣sians, together with these French toyes, Gamalies; which (set•• this fabrication aside) are but the Games of Nature (as our English word sounds, aptest) or her apish and accidental sports, by confusedly shadowing one kinde of creature in a∣nother. And causing them to rise and fall in their own mud, (like the imperfect animals in Nilus) without any further hurt or help to the whole universe: save that men may consi∣der, that He, who made all things of nothing, can make any thing resemble every thing: and that Christians might learn to blesse their Creator for their more perfect formation. But idle-witted and fantastical men, have fancied figures, and fa∣ces, in stones, and ••oots (like as we have done of late on To∣bacco-box lids) and therewith have fraught their studies, as Papists have done their Sacraries with Reliques: or as women have deckt their closets with shells. Neither is the vanity all; but they have superstitiously, nay, and sorcerously made these umbrages of creatures to be the tutilaries of Kingdoms, Na∣tions, Countries, Cities, persons, from devils, thunders, tem∣pests, shipwracks, pestilences, poysons, serpents, vermine; and who knows what?

12. Whether a diabolical compact, and familiarity may not justly be there suspected, where praestigious things are appa∣rent, and yet miracles are denyed, the Law affords no precept, the Gospel hath made no promise, Nature hath no power, Art hath no principles, the means have no warrant, and the end hath no profit; no profit neither to Church, nor Common-wealth?

13. What is the difference betwixt those that call them∣selves Magicians, Mathematicians, Astrologers, Prognostica∣tors, Diviners: and those that are called Soothsayers, Necro∣mancers, Conjurers, Inchanters, Sorcerers, Wizzards, and Witches? Is this all the difference, that the one is guilty of a compact or covenant: the other not? Why there is an impli∣cite covenant, as well as an explicite; and one leading to the other: and by how many of both parties hath even an explicite covenant been confessed? Or that one is arted, the other un∣learned?

What good of an art, without a gift? the m or learned in an evil art, the more to be abhorred. Let them both see to it, whether the main of their learning be not of a delu∣sive suggestion, rather then of a diligent acquisition. Or that one is imperious over the Devil, wheras the other is his supply∣ant? The Devil smiles alike at the pride, and at the humility of a superstition. And can no more be enjoyned then he can be entreated. And will yield that either of them shall open∣ly command, so they will but secretly implore. Or that the one operates by the celestial, the other by terrestrial imps? Hath not idolatry, and superstition, (and why not witchcraft?) been committed by things in Heaven, as well as things on earth? Me thinks a Magician operates by the baser imp of the two. For a Witch works by a living dog, cat, mouse, rat, &c. But he by a dead one, configured, constellated, written, paint∣ed, ingraven. Or that Witches are for the most part female, but they male? Oh! the nobler sexe abusing it self, is alwayes the viler. Or that Witches are poor, and envious, to the in∣festing of women, children, cattel, &c? How proud are they then that dare do the like to Nations, Kingdoms, Princes, Ma∣gistrates? &c. Or that Witches are violent and revengeful in their practices; but Magicians are pleasant and merry in their pranks? Certainly, it is good neither to play with Saints nor Devils; such their sports, are Satans earnest. Doth not the one thus act with more reluctancy, and the other with more complacency? For such passions may have more of en∣forcement; and such pleasures more of assent.

14. Whether the appellations of Magicians, Mathematici∣ans, Astrologers, Genethliaks, Planetarians (to say nothing of the old Chaldeans, Aegyptians, Gazarens, Saman••ans, Hiero∣phants, Brachmans, Gymnosophists, Thessalians, Hetrurians, the Cabalistical Rabbins, the Greek Arithmeticks, the Roman Au∣gurizers, the French Druids, the English Bards, &c.) as also Ne∣cromancers, Conjurers, Inchanters, Charmers, Wizzards, Wit∣ches, Sorcerers, Soothsayers, Sophisters, Impostors, Circu∣lators, loculators, Juglers, Gipsies, Physiognomists, Fortune-tellers, Prognosticators, Praedictors, Diviners, &c. be not terms of a promiscuous usage? And whether the community of words, argue not some community of things? Nay have

not the holy Scriptures condemned them, under these tearms or names indifferently? Do not the Fathers, Councells, Schoolemen, Casuists, Divines, Historians, and Poets thus speak of them indiscriminately? Have not the Ecclesiastical, Imperial, Provincial, Municipal Lawes, (under these mixt notions, and nominations) decreed, and doomed them alike to penalty?

15. Why the Devil chuseth to have, both his most solemn confederation; as also the most stupendious operations, that follow thereupon, to be made and done under certain con∣stellations? Is it not because he would have the Starres wor∣shipped for Gods; who himself is worshipped in any thing that is not God? Or that he would thus have all the male∣fice devolved upon heavenly bodies? For what mischief he is permitted to do upon earth, he would make men believe it comes from Heaven. Or indeed, that he would thus delude the Sorcerers themselves; in perswading them, that what they do, they do not by fraud, but by an innocent, nay, an exquisite Planetary Art? For how many rank wharficks have laboured to excuse their execrable Arts, by accusing the male∣fick Stars?

16. How many Magicians, Astrologers, and Planetary Prognosticators, have had their Paredrials, their Assessors, and Obsessors; their Consiliaries, and Auxiliaries; their Martinists, Maisterels, and Ministrels; their Imps, and Fami∣liars, as well as other Witches? And whether have not they made the same use, and employment of them, as the other have done?

17. Whether the Artists (in Magick and Astrology) de∣nying, exclaiming, and cautioning against Idolatry, Supersti∣tion, Sorcery, Witchcraft, be sufficient to purge their Art, and quit themselves of the same? When as their very specu∣lations are expressely coinquinated with much in all these: and their practises palpably guilty of much more; and that to all mens judgements, but theirs that use them. Therefore rather, whether are not their intermingled negations, and affirmations, disclaimings, and acclaimings, vowings, and disavowings, cautions, and concessions, distinctions, and confusions, an Argument of a consciousnesse, or convi∣ction

of something (in this kinde) to be greatly suspected, and censured?

18. How many of them that have pretended nothing but nature, and natural causes; and boasted Art altogether, and principles of mysterious Art: yet when the mystery of delu∣sion, and iniquity, hath been discovered; and themselves straightly examined by prudent and careful Magistrates, or the day of their disastrous and unfortunate ends or execution, ap∣proaching: I say, how many of them have then confest, and cryed out upon compacts, confederacies, Devils, delusions perdition, damnation?

19. Whether the superstitions of Sorcery and Witchcraft be not taught and promoted, countenanced, and encouraged, by the Printing, and permitting such multitudes of Magical books? Especially the translating of them (by way of Vindication, and Apologie) into the vulgar tongue?

20 Whether such books may be read? (unlesse with an inimical Science, not a social Conscience; not with an invi∣tatory operation, but an expugnatory refutation.) And whe∣ther their signes and ceremonies may be used or assented to by any (either ignorantly or affectedly) without great danger of being seduced, and infected; if not with the Sorcery, yet with the superstition of the Art? Let a man but well examine himself, and observe others; and he needs no Oedipus: his own observation and experiment will soon teach him to re∣solve the case.

CHAP. XX.

From the Ominatings of vain observation.

1. WHether the superstition of vain observation, and the more superstitious ominations thereupon; have not been occasioned, and increased, by the prognostications, predictions, and divinations, of Magick, and Astrologie? For (besides the suggestions of Satan him∣self)

where is the source, and root of all such vanity, and su-perstition (at least the imitation, and example) to be found: save in those Arts and speculations, that teach to observe creatures, images figures, signes, and accidents, for constella∣tional; and (as they call them) second stars: and so to omi∣nate, and presage upon them; either as touching themselves or others? As namely, to observe dayes, for lucky, or un∣lucky; either to travail, sail, fight, build, marry, plant, sow, buy, sell, or begin any businesse in; to bode good or bad luck, fortune, successe, from the rising up on the right, or left side; from lifting the left leg over the threshold, at first going out of doors. From putting on the hose uneven or a crosse, and the shooe upon the wrong foot. Item, The Band standing awry, the going abroad without his girdle on, the bursting of the shooe latchet, the tingling of the ear, the itching of the eye, the glowing of the cheek, the bleeding of the nose, the stam∣mering in the beginning of a speech, the stumbling at first going about an enterprise; the meeting a begger, or a Priest the first in a morning, the meeting of a Virgin or a Harlot first; the running in of a child betwixt two friends, the just∣ling one another at unawares, one treading upon anothers toes, to meet one fasting that is lame or defective in any mem∣ber, to wash in the same water after another, to be over merry on a suddain, to be given to sighing, and know no cause why; from the dreaming of gold, silver, eggs, gardens, weddings, dead men, dung, &c. From the snorting in sleep, from the sneezing at meat, the spilling of the wine, the overturning of the salt, the dogs howling, the cats licking themselves, the swine grunting, the cocks crowing unseasonably, the pyes chattering about the house, the owles scritching, the swallows falling down the chymney, the crickets chirping behind the chimney stock; or creeping upon the foot-pace. A hare crossing the way, a crow lighting on the right hand, or on the left. To collect, or predict mens manners, and fortunes by their names, or the Anagram upon the name, or the allusion to the name, or the numbers in the name, &c. Who can reckon up all the vain observations, and superstitious ominations of several Nations, persons, sexes, ages, conditions, and occupa∣tions of men? And what hope is there it should be otherwise;

while such artifices and practises are tolerated, which teach to observe them from signal constellations, and Magical opera∣tions?

2. Whether the vain observation of vain dreams, proceed not from the vain dream, and phantastical of the coelestial influences upon the phantastick spirit? For do they not say, That as the coelestial influxes upon corporal matter produce diverse forms: so from the same influxes upon the phantastical power, which is organical, phantasms are impressed, by a coele∣stial disposition, consentaneous to the producing of any effect, especially in dreams; because the minde is then more freed from corporeal, and external cares, or troubles; and so more freely receives those divine influxes? Whence it comes to passe that many things are made known to sleeping men, in dreams, which are hid to the waking. And if this be their chief reason, whereby they would reconcile an opinion of truth to Dreams, why are they not agreed (among themselves) of the causes, yea of the sydereal causes of them? One will have the Intelligence that moves the Moon to cause them, by the means of its light, whereby mens phantasies are irradia∣ted, while they sleep. Others refer them to the influxes of the superiors, yet by the means of certain species, whereby they continually flow from Heaven. Another will have them to depend upon the powers of the soule, the influxes of the Hea∣vens, together with certain images, or resemblances, whether of fantasie or configuration. Others will have them wholly caused by their constellations. And if they would bring in the Devil among the rest (as some of them have confest he is not to be kept out) they should finde him to be the greatest cause of all: especially of the vain observation of them, and superstitious omination upon them. Who will deny, that there may be some observation of some dreams, and some in∣terpretation made upon them, as touching either the health, or sicknesse of the body, the vertuous or vitious inclinations and affections of the minde; yea, and (though rarely and ex∣traordinarily) for the caution, and encouragement, as touching some special actions and events? But I demand, of Magical and Astrological men: not so much whether there be one common rule to all, for the interpretation of

dreams, As whether this (taught by themselves) be either a second cause of dreams, or a safe rule to interpret them? viz. That dreams are more efficacious, when the Moon over-runs that signe, which was in the ninth number of the Nativity, or revolution of that yeer; or in the ninth signe, from the signe of perfection. For it is a most true and certain divination; neither doth it proceed from nature, or humane arts, but from purified minds, by divine inspi∣ration. They shall do well, not onely (by true reason) to re∣solve us fully, of the truth they speak: but also (in good sense) of the terms, they speak withal.

3. Whether the vain observations, and superstitious, nay ridiculous ominations of Physiognomie, had ever been so vul∣garly taken up, but by reason of Magick, and Astrologie? For without Physiognomy coelestial; to what purpose is Physiog∣nomy terrestrial? Do they not gather the Physiognomie of Elements, from stars, and starry influences or dispositions? And the physiognomy of Minerals, Gemmes, and Stones; from starry signatures, and figures? The Physiognomie of Herbs, and Plants, from the stars, and Planets? And from their natures and influences; yea, from their signatures, and figure; and so conclude their vertues of sympathie, and anti∣pathie, to be accordingly? The Physiognomie of Beasts, Birds, Fishes; still from starry signatures, and dispositions? Yea, and the Physiognomie of Man, his powers, and parts, from starry temperaments, and planetary inclinations? Nay, do they not call these kinds of impression, second stars: and so prefer them in their Physiognomical ominating, or divining; and thus, not conjecturing onely (upon mens manners, and fortunes) but defining? Herereupon (that I may proceed in their own order) are subtilly obtruded upon the simple world these par∣ticular observations, and ominations; so vain, superstitious, ridiculous; even to the judgement of the Metoposcopists them∣selves. 1. Obs. That a great head is an omen, or a sign of a sluggish Fool; a little head, of a subtile knave; a mid∣dle head, of a liberal wit, a round-head, of a senselesse irrational fellow; a sharp head, of an impudent sot, &c. 2. Obs. That an hard hair signes, or ominates one valiant; and a soft hair, effeminate; and a thin hair, luxurious; and a thick hair, churlish; and a curled hair, covetous; and a plain

hair, prodigal; and a white hair, timerous; and a black hair, violent; and a yellow hair, ingenious; and a red hair, tre∣cherous. 3. Obs. That a great face signes or ominates an epi∣cure; and a little face, a flatterer; a fat face, a sluggard; a lean face, one envious; a long face, injurious; a broad face, litigious; a round face, light; a smooth face, deceitful; a wrinckled face, distrustful; a red face, riotous; and a pale face, malignant. 4. Obs. That a broad forehead signes or marks a man stupid; a little forehead, unconstant; an high forehead pertinacious, a low forehead, lascivious; a square forehead, bold; a round forehead, loud; a wrinckled forehead, thought∣ful; and a smooth forehead, jocond. 5. Obs. That great eyes portend, or signifie shamelesse; and little eyes, covetous; gray eyes, fearful; yellowish eyes, fierce; blewish eyes, pusilla∣nimous; greenish eyes, stout; black eyes, crafty; red eyes, cruel; brown eyes, impudent; spotted eyes, perfidious; rolling eyes, angry, and lustful; twinkling eyes, irresolute; set eyes, stupid; skewed eyes, envious; purblind eyes, perverse prominent, or goggling eyes, simple; and hollow eyes, dis∣sembling. 6. Obs. That the eye-browes or lids, if they hang down, mark or note one intemperate; if thick, shamelesse; if broad, foolish; if little, crafty; if they bend towards the nose, austere and rigid; if to the temples, jeering, and dissembling; if long, arrogant; if thin, silly. 7. Obs. That great eares, presage or note a foole: and little eares, a knave; and long eares, a babbler; and hanging eares, a clowne; and prick eares, a medler; and red eares, shamefast; and plain eares, rude; and soft eares, easie; and hard eares, inexorable. 8. Obs. That a very great nose is a marke or figure of a man that is given to admire himself, and deride all others; a very little nose, signes a man mutable; a long nose, bold; a strait nose babbling; a crooked nose, crooked conditions; a thick nose, impudent; a flat nose, pretending; a bottle nose, dull; a hook nose, dissembling; a broad nose, churlish; a sharpe nose, teasty; a round nose, vainglorious; and a hawk nose, venereous; and a red nose, a lover of strong drink. 9. Obs. That thick cheeks betoken a vain trifler; and fleshy cheekes, a sound eater; and red cheekes, a notorious drunkard; and thin cheekes, a false treacher; and round cheekes, a wanton

deluder; and smooth cheekes, an easie nature; and hairy cheekes, an harsh humour. 10. Obs. That thick lips fore•• speak a foolish talker; and thin lips, a cunning pretender; a prominent upper lip, an injurious slanderer; and a promi∣nent under lip, a vain boaster; an hare lip, a cunning cheater; a pouting lip, a peevish scold; a purse lip, a scraping sneak; and a blabber lip, a nasty slut. 11. Obs. That a great mouth is an omen, or presage of one manly or warlike; a little mouth, of one effeminate, or wanton; a pouch mouth, of a great talker; a purse mouth, of a great lyer; a wide mouth, of a great eater; a narrow and contracted mouth, of a great envyer. 12. Obs. That a little chin signes one envious; and a short chin, perfidious; and a long chin, loquacious; and a round and smooth chin, muliebrious; a dissected, and retorted chin, libidinous; and a square and hairy chin, valorous. 13. Obs. That if the teeth be long, sharp, thick, thin, broad, narrow, fast, loose; they signe long lived, or short▪ lived; and mixtly, gluttonous, audacious, lying, suspitious, envious, versatile, &c. 14. Obs. That a long tongue speaks a man garrulous; a short tongue, dumpish; a broad tongue, liquo∣rish; a narrow tongue, querulous; a quick and voluble tongue, rash, and hasty; a slow and drawling tongue, dull, and reserved; a stuttering or stammering tongue, ignorant, or but half witted. 15. Obs. That as the voyces of men are great or small, high, or low, quick, or slow: so are they to be argu∣ed for angry, or gentle; true, or false; audacious, or time∣rous; modest, or impudent, &c. 16. Obs. That to be facile of speech, notes levity; and to be difficult of speech, morosi∣ty; short speech, notes passion; and long speech, affectation; to speak through the teeth, notes folly, and fantasticknesse; and through the nose, lying, and dissimulation. 17. Obs. That a long and lean neck, notes one for talkative, foolish, fear∣ful; a short neck and fat, for rude, and voracious; a thick fleshy neck, for angry, and ireful; an hard neck, for indocible; a fat neck, for docible; a stiffe neck and immoveable, for per∣tinacious; a straight neck, for proud and contumacious; a crooked or wry neck, for penurious and malignant; a neck leaning to the right hand, for shamefast; to the left hand, for shamelesse. 18. Obs. That a sharp and narrow throat

signes a man light, and loquacious, a wide throat, voracious, or greedy; the bunch upon the throat, if it be outwardly pro∣minent, signes a man malepert; if it be inwardly contracted, it signes him difficult, and troublesome. 19. Obs. That a great breast is marking and figuring a man strong, & magnanimous; a little breast weak and pusillanimous; a broad breast, wise and honest; a narrow breast, witty and subtile; a fleshy breast, timo∣rous, and lazy; an hairy breast, libidinous; a smooth, effeminate; an out breast, unconstant; an hollow breast, deceitful; a red breast ireful; swagging breasts, drunken, and whorish. 20. Obs. That a great belly and fleshy, shews one gluttonous, drunken, lustful, proud; an hard belly, rude and gluttonous; a soft belly, ho∣nest and magnanimous: a mean belly, prudent and ingenious; an hairy belly, lustful, light, instable. 21. Obs. That strong ribs signe manly; weak ribs, womanish; slender and short ribs, pusillanimous, malignant, voracious; puft and swol∣len ribs, loquacious, and nugatious; fat ribs, sottish; lean ribs, wily. 22. Obs. That a great back is a signe of a man strong and stout, and a little back, of one wretched, and time∣rous; a lean back witty: a fat back, lazy; an hairy back, ri∣gid; a bunch back, malicious. 23. Obs. That broad shoul∣ders signe valiant; narrow shoulders, illiberal; high, or out shoulders, arrogant; cromp shoulders, malicious. 24 Obs. That long arms betoken a man ambitious; short armes, male∣volous; brawny armes, dull; and veiny armes, venereous. 25. Obs. That short thighes, signe envious; and hairy thighes lustful; and leane thighes, peevish; and thick thighes, slug∣gish. 26. Obs. That loose kneed, signifies lascivious, and baker kneed, effeminate. 27. Obs. That fat and fleshy hips signe mulierous; leane and lank hips, malignant. 28. Obs. That the spindle legd, are fearful; hairy legg'd, lustful; stump legg'd, servile; bow-legg'd, various. 29. Obs. That the long footed, are fraudulent; and short footed, sudden; and splay footed, silly; club footed, naughty. 30. Obs. That long and lean toes, signe rude, and unwise; short and thick toes, rash, and heady; toes that clinch together, signe covetous and luxurious; toes that start asunder, signe light, and loqua∣cious. Oh! Is not this a rare and profound art (fit for none but Gipsies and Juglers to professe) that teaches to judge of

men as men judge of horses; by their shape, and making: or as country swayns estimate their cattle; by their horn, and hide, and hoof?

4. As Metoposcopie, or the inspecting of the front, or fore∣head; (together with other parts of Physiognomie) boasts it self for the Scholler: so whether Chiromancy, or Palmestry; (the inspecting of the hand, or palme) may not be account∣ed for a mistresse, in observating, and ominating Magick, and Astrologie? Why distinguish they betwixt Chiromancy Phy∣sical, and Astrological? As if physical conjectures were not e∣nough; there must also be Astrological divination. And to this purpose; what fictitious appellations of Minuts and Lines to be reckoned according to the number; and explained ac∣cording to the nature of the Planets? What a Chyroscopi∣cal horoscope, or a Planetarian Manual, of jugling, legerde∣main, and superstitious imposture? From the Magical cha∣racters of the heavens, in the hand; what Astrological prog∣nostications, or ominations; not of corporal motions, and temper; and not onely of civil actions, and events; but even of spiritual affections, and manners? Is it by the help of art, that they here probably conjecture? Nay, is it not by diabolical instinct, that they here peremptorily vaticinate, or ominate of long life, short life, marriage, single life, fortuni∣ty, infortunity, vertue, and vice? Yet for all that, what's here that is not as vainly observed, and as ridiculously ominated and portended; as in any other part of Physiognomie? As a great thick hand signes one not onely strong, but stout; a little slender hand, one not onely weak, but timerous; a long hand, and long fingers, betoken a man not onely apt for me∣chanical artifice, but liberally ingenious; but those short on the contrary, note a foole, and fit for nothing: an hard braw∣•…•… hand signes dull, and rude; a soft hand witty, but effemi∣nate: an hairy hand, luxurious; long joynts, signe generous; yet if they be thick withal, not so ingenious; the often clap∣ping and folding of the hands, note covetous; and their much moving in speech, loquacious; an ambidexter is noted for ireful, crafty, injurious; short and fat fingers, mark a man out for intemperate and silly; but long and leane, for witty; if his fingers crook upward, that shewes him liberal; if down∣ward,

niggardly; the lines spreading at the bottom joynt of the thumb, signe contentious, the line above the middle of the thumbe, if it meet round about, portends a hanging destiny: many lines transverse upon the last joynt of the forefinger, note riches by heirdome: and right lines there, are a note of a jovi∣al nature: lines in the points of the middle finger (like a grid∣iron) note a melancholly wit, and unhappy: if the signe on the little finger be conspicuous, they note a good wit, and eloquent, but the contrary, if obscure: equal lines upon the first joynt of the ring-finger, are marks of an happy wit; long nayles and crooked, signe one brutish, ravenous, unchaste: very short nails, pale, and sharp, shew him false, subtile, beguiling: and so round nails, libidinous: but nails broad, plain, thin, white, and reddish, are the tokens of a very good wit. I say no more, but could they respect the heart, as well as the hand (and not the substance, but the qualities of it) they might learn to speak the words of truth, and sober∣nesse.

5. Which way go the Physiognomists, Metoposcopists, and Chiromantists to work (for all this observation, and omina∣tion of theirs) but either (as they pretend) from the cause, to the effect. And how is that? but first judging and pro∣nouncing the man, or the member, to be Saturnine, Jovial, Martial, Solar, Venereal, Mercurial, Lunar. Or else, from the effect, to the cause (as they say) by collecting their horoscope from the habitude of the body? And thus what do they? but trifle, and delude which way they please, by inspections, observations, ominations, predictions of manners, and for∣tunes, to the great dishonour of God, and reproach of Na∣ture; were it not that their art is proved to be an absurd im∣posture, both by reason, experience, vertue, and Grace. For what can they say? but that passions, and affections may break forth, and shew themselves in the alterations of some outward parts. What then? Because they may do so in some parts: will they therefore make all to be signifying, and signing? Nay▪ and even in those parts, where those eruptions, or signi∣fications are, it is but upon a present provocation: will they then make such collections, and presagitions by them, as if they were habitually seated there? But I am weary of these frivo∣lous

Artists, I will therefore only turn them over to their own fautors, who tell them plainly, that it is not necessary, nor of any rational consecution, that the condition, manners, and studies, and institutes of mans nature (together with the pro∣pensions, and agitations of his minde) should be accommo∣dated to external marks: neither yet to be measured by any signal lineaments of his body. Because a man may conceive, and agitate many things inwardly in his minde: whereof there is not the least shew or appearance outwardly in his bo∣dy. And because a man may be of an enormous body, and distorted members: and neverthelesse possesse a minde excel∣lent in all good culture: and on the contrary, be of a decent and compleat frame or shape, and yet of manners ugly and ill-favoured enough. And that there is not the least reason, nor any rule of truth for these their conjectures, observations, and ominations: neither are they agreed among themselves, about their own absurd sigments. And therefore it is to be suspe∣cted, that these nugacious kinds of men do onely dote through the instinct of the devil, drawing them from errour into su-perstition, and from that into infidelity.

6. Whether Augurizing, auspicating, and aruspicinating (and all such heathenish observations, and ominations) were not founded upon Magick and Astrologie? For not onely these descended from the Chaldeans, to the Greeks, and from them to the Hetrurians: and from them, to the Latines. But there had never been (very like) neither faith in, nor practise of any such, had not the Artists taught, that there are certain lights of praesagition, descending from the coelestial bodies, upon all inferiour creatures: as certain signes in their motion, site, gesture, flight, voice, colour, meat, &c. So that omination, or divination may well be made from the similitude, and conve∣nience betwixt them, and the stars. For beast, and birds, their parts and entrails, their flyings, and cryings, &c. How can these (considered onely in themselves) be causes of future events? Yea, how can they be so much as signes? Unlesse they be taken as effects of some other causes, that may cause, or signe future things. And what can they be, but the coe∣lestial motions? And therefore they must prenuntiate future events, in their conformity to the coelestial bodies: and sub∣jection

to the disposition of the stars. So that thus it is, that they are brought to presage (besides out of a natural instinct, such things as may concern themselves, as in storms, and showers) out of a preternatural and astral disposition, such ominousacci∣dents as may befal others. To have observed an old Augur, seat∣ed on the top of his tower, the ayre being cleer, and cloudlesse, with his Lituus in his hand; quartering out the regions of the heavens, &c. who would not have taken him to have been an Astrologer? And who would not take our Astrologers to be Augurs, and Auspicinators; that can fancy no more apt and comparable motion of the stars: then that the stars flit and hover in the heavens, just as the birds flie and flutter in the ayre?

7. Whether the Cabalistical art, was not the tradition of Rabbinish Magicians and Astrologers? And what a shame is it that Magicians themselves should tell us, that although the art be old, yet the name and appellation, is but of later in∣vention, and not known, till imposed by, and among Chri∣stians? But it is well, that they themselves will acknowledge it, to be a certain Theurgical Magick, and nothing else but a meer rapsodie of superstition, a play of allegories, and speculati∣on of idle brains. And indeed, who can think otherwise of it? When they teach, that he who is expert in this Cabalistical Magick of names, numbers, letters, characters, symbols, fi∣gures, elements, lines, points, accents, spirits, and other mi∣nute things, all significative of the profoundest secrets: he shal foreknow, and foretel things future; have power over An∣gels, and Divels, command whole nature, make all things o∣bey him as he will; work miracles, rule the heavens, make the Sun stand still, and go back; divide the Sea, dry up Rivers: remove mountains, raise the dead, &c. and all this at his own will, and with lesse then a word.

8. Whether the paganish Oracles were not founded upon Magick, and Astrology, or by Magicians and Astrologers? And whether it be not confest by them, that they could not o∣minate, or give answer: because the stars made not way for them?

9. Whether the art, called the Art Notorie, had ever been so notorious, but for Magick, and Astrologie? A'notorio•…•…

art indeed: and worthy to be noted with a black coal, or a piece of the blackest art, for all the white pretext; Which is, to attain unto science, or knowledge (not onely of things na∣tural, and moral, but spiritual, and divine) by inspection of certain figures, and characters, and prolation of certain un∣known words: yea and by some pact (solemn, or secret) with the devil: not without the vain observations of certain super∣stitious acts and ceremonies, in fasting, prayers, confessions, humiliations, invocations, adorations: upon certain days of the new Moon, about Sun rising: either in Churches, houses, barns, fields, or woods. And so start upon a suddain (by some inspiration or infused suggestion of an evil spirit, prompting the mouth to speak like a Parrot, but not enlightning the mind to apprehend, or understand) a preacher, a teacher, an ex∣pounder, a prophesier, predictor, wiseman, artist: and that without any study, labor, hearing, reading, conference; or other ordinary way of acquisite learning. And so to boast himself illuminated and instructed, like any Prophet, Apostle, or Angel of God. And now (it is agreed among themselves) their Art shall no more be called the Notorious (for in truth, they neither conceive what they say, while they are uttering, nor remember it after they have uttered: nor are able to give any reason of their faith or science, that is in them, or comes from them) but the art Spiritual, the Angelical, yea the Pauline art. For they are now gotten beyond Solomons way of wis∣dome, and have already attained to revelation (after an ex∣tatick and enthusiastick manner) not unlike, nay not unequal to that of Paul himself, when he was wrapt into the third heavens. Of this Diabolical, Magical, Necromantical, Sor∣tilegious, Fanatical Art, or injection, fame is common, as concerning a young man (at this day) in our neighbouring Country: which I but onely intimate from the generall re∣port, as not being particularly informed thereof. Onely I would ask of our Magical Planetarians, what is the reason that they are so furious for the rooting out of the Mini∣stry? Is it not because they would set up others in their stead, according to this their own Art of Ordination?

10. Whether Alchymie (that enticing, yet nice harlot) had made so many Fooles, and Beggers, had she not clothed,

or painted her selfe with such Astrological phrases and Ma∣gical practices? But I let this Kitchin Magick, or Chimney Astrology passe. The sweltring drudges, and smoaky sc••lli∣ons of it (if they may not bring in new fewel to the fire) are soon taught (by their past observed folly) to ominate their own late repentance. But if they will obstinately per∣sist, in hope to sell their smoak, let others beware, how they buy it too dear.

11. Whether Pericepts, Amulets, Praefisoinals, Phylacteries, Niceteries, Ligatures, Suspensions, Charmes, and Spels, had ever been used, applyed, or carried about: but for Magick and Astrologie? Their supposed efficacy (in curing diseases, and preventing of perils) being taught from their fabricati∣on, configuration, and confection, under such and such sy∣dereal aspects, conjunctions, constellations?

12. Whether many of the fantastick errors, and opinions, concerning the coming of Antichrist, of the thousand yeers, of the end of the world, and of the day of judgement: have not at least been renovated, and promoted by Astrologers and Magi∣gicians? For these have been suspected by their friends (such is their arted fury) for dropping into enthusiastical and fana∣tical prophecies and predictions. And we know they have undertaken to determine the time of the worlds durance; and to foretel the day of judgement from the stars: and were they but well interrogated about the other two; surely their all∣seeing Art would not sit out.

CHAP. XXI.

From the singularity of Prophecy.

1. WHether, as it hath been a great pretext of humane curiosity, so it hath not been a great defect of humane incuriousnesse; in not discerning di∣vine Prophecy; but confounding it promi••cuously; and syno∣nymously with other prophane names, and mysteries: As Di∣vination,

vaticination, praenotion, omination, ariolation, praesagition, praediction, prognostication, conjectation, &c? All which tearms are either of a bad acceptation; or not good, save onely in a civil sense, and that but as touching some parti∣culars onely, whereas Prophecy simply is alwayes taken in the best Part: neither is the act of prophecying; nor the appellati∣on of a Prophet, attributed to any (the whole Scriptures throughout) that are not ••alled and approved of God Unlesse it be so ironically, as that the context, yea and the very adjuncts set forth a plain note of difference; that they are only so called from their own presumption; or else from a popular repute.

2. Whether these sundry differences have not been observed concluded, confessed, betwixt divine Prophecy and divina∣tion in all the names, and kinds. viz. 1. Prophecy is from God, a gift inspired by the Holy Spirit: Divination is from the Devil, a delusion suggested by an evil spirit. 2: Prophecy was never but according to Gods Covenant; Divination is sel∣domwithout a pact, or covenant with the Devil. 3. Prophe∣cy is Gods consulting with the creature: Divination is the creature consulting with the creature. Or, one is a consult∣ing with God, and not with the creature: the other is a con∣sulting with the creature, and not with God. 4. Prophecy is first motioned, and freely offered by God: Divination is temptingly, and sorcerously sought for (as was Balaams own way) and not onely provoked, but presumed also. 5. Pro∣phecy hath been concerning some special persons, and their ex∣traordinary actions: Divination (even the Magical, and Astro∣logical) is ordinary for all men, their manners, and fortunes. 6. Prophecy hath never been, but of matters weighty, and serious: Divination hath often been of things vain, and ludicrous. 7. Prophecy is of those things that are necessary to be known: Divination (Magical and Astrological) is of those things that are not necessary to be known. 8. Prophecy is of those things, that are onely known to God; and cannot be known to others, without Prophecy, or Revelation: Divination is either of those things, that cannot be known by divination; or else of those, that may be known without it. 9. Prophe∣cy is of things true, certain, infallible; because immediately from God, the first cause: Dvination is of things false, and uncertain, and but probable at most; because either from the

Devil, or but from the creatures, and second causes. 10. Pro∣phecy considers things in God, and therefore is im∣movable: Divination considers things in the creature, and therefore must be mutable. 11. No Prophet ever made him∣self the author of his own Prophecy; but Thus saith the Lord, &c. But the Devil, and Diviners arrogate their predictions to themselves, and to the absolutenesse of their own Art. 12. The gift of Prophecy ceased in the act: But Divination they wil have to remain still in the Art. 13. Prophecy is not a permanent ha∣bit, but a transient act; that the prophets themselvs might know and confesse, that they had it not but by gift, and occasionally according to Gods good pleasure (for the prophecy came not at any time by the will of man. 2. Pet. 1. 21.) but Divination, or Astrological prediction is a stated Art (as they say) and they may not onely study it, but practise it at their own wills and pleasures. 14. It is not for every Prophet to know every thing that is prophecyable: But (for so they pretend) it is for any prognosticator, to know any thing that is prognostica∣ble. 15. Prophets, besides the Spirit of Prophecy, may have the instincts of their own spirits, which might sometimes de∣ceive them: But Diviners, and Prognosticators, besides the in∣stinct of their own spirit, are obnoxious to Satanical delusion; whereby they often both are deceived, and do deceive. 16. Pro∣phecy is true in the ground, although it may fail in the effect; because the principle thereof is the prime verity: Divination, though it take effect, yet is it false; both because of falsity in the author, and ground, and means, and end. 17. The pre∣vention of things prophecyed, argues no falshood, or defect in Prophecy; because God may reveal some things to his Pro∣phets, as in their second causes, which may be impedited; and some things might be prophesyed conditionally, and with in∣tent that they might be prevented; however to be referred to Gods good and wise dispensation; yea and the Prophets themselves were instructed, and enabled to prophesie as well of their prevention, as of their consecution: But who can say so much of Divination? 18. God may (in mercy) suffer a true Prophesie to be frustrated: and (in judgement) may per∣mit a false divination to take effect. 19. The Prophets were sometimes prevented, as touching their predictions of evils, and judgements: But the diviners and false prophets were fru∣strated

in their predictions of blessings, and good things. 20. The Prophets foretold Gods judgements with grief and condoling; wishing that they might rather be accounted for false Prophets then that such heavy things should be••all Gods people transgressing: the Diviners, and Prognosticators, glo∣ry to presage confusion to Nations, Kingdomes, Churches, Christians; and are very little touched with the destruction of all or any; so their predictions may take place. 21. That Prophecy hath been prevented, or failed in effect, was meerly because of the liberty of Gods will: but Divination, or A∣strological prediction, may be defeated ••ven by the liberty of mans will alone. 22. Prophecy, enlightens the understand∣ing, and perfects it: so does not Divination; but onely (af∣ter a confused manner) alters the imagination. 23. In Prophecy, it is the intellect that moves the phantasie: but in Divination, it is the phantasie that moves the intellect. For Prophecy illuminates immediately, beginning at the mind and heart: which divination cannot do; because it begins at the senses, and so to the phantasie, to the imagination. So that a Prophet understands his own Prophesie: so doth not a diviner his own divination. 24. Extasies of Prophets did not so abalienate their mindes, as that they apprehended not what they did, or said: as indeed it is in the dementating fu∣ries of divination. For theirs was onely but an abstraction of the minde from outward, sensible, and terrene things: not a distraction of it within it self; as in these. 25. The Pro∣phets mingled godly and wise instructions, together with their Predictions; that they might not seem to neglect the present, by prying into the future: both which, are both the sloath, and businesse of all prognosticating predictors. 26. Prophe∣sies serve to instruct all ages: divinations, instead of instru∣cting, have onely proved to distract present times, and that's all. 27. The gift or grace of Prophecy was given for the things of Faith, and true worship: Divination hath onely been used to seduce from both. 28. Prophecy was inspired by God. for the prevention of Idolatry, superstition, sorcery: Divination hath been suggested by the devil, as an occasion, and promotion of them all. 29. All things are subject to prophetical illumination; as things past, present, and to come,

things necessary, contingent, casual; things natural, superna∣tural, spiritual; things intellectual, rational, arbitrary; things moral, religious, temporal, and eternal: so are they not to di∣vination, or Astrological prediction. 30. Prophecy hath been of the very thoughts of the heart themselves; because immediately from God, who knoweth the heart: but Divina∣tion can discern of no thoughts simply, as they are in the in∣tellect; neither of affections, as they are meerly in the will: but onely guesses at them by certain external species, signes, or effects. Yea, though they be thoughts of the devils own in∣jecting, yet he discerns not their affirmation, or negation (sc. their complacency, or reluctancy) in the immanent act of the understanding, or the will: save onely as transeunt, or break∣ing forth externally by certain signes and symptomes of pas∣sions, and affections. 31. Prophecy is then most high and admirable, when it exceeds all humane reason: Divination, or any such kinde of prediction, is then most vile and abomi∣nable, when it is not subject to it. 32. The devil can neither prophesie, nor make prophets: but the devil can both predict and make predictors. 33. Prophecy, as it is not hereditary by nature: so neither is it propagatory by art: but Magical divination is the one; and Astrological is the other. 34. Prophecy, in obscurest things, is sincere: Divination, in plain∣est things, is equivocal. 35. Prophecy is not venal, or to be bought, and hired with mony, and preferments: as Magical divinations, and Astrological predictions are. Neither were the true Prophets mercenary, covetous, ambitious; as the false Prophets and Diviners were. 36. Holy men were alwayes humble in the gift of Prophecy: prophane men have been proud of the Art of divination, or prediction. 37. True Prophets never prophesyed things formally false: much lesse those wittingly, and willingly; as false Prophets and Divi∣ners have done. 38. True Prophets never hunted the favors of men in place, and power; by flatring predictions even to evil men, and sad presages even against good men: as Magical and Astrological Diviners have alwayes used to do. 39. Pro∣phesies were then most rigorous, and the Prophets most zeal∣ous; when they themselves were most persecuted, and despised: but let Magicians, Necromancers, Diviners, Soothsayers, for∣tunetellers,

Gipsies, Juglers, Prognosticators, and Predictors▪ &c. be severely examined according to Lawes; and then the sortilegious spirit straightway leavs them. And now, they are able to forespeak no mans fate, or destiny; they are so di∣stracted in suspecting their own. Thus the Art perishes, in the peril of the Artificer: as the malefice is prevented, or cured in the execution of the Witch. 40. It was a curse, and expres∣ly threatned as a curse; for the Church of the Old Testament to want her Prophets: but it was a blessing, and expressely promised as a blessing, that Diviners, Soothsayers, and all such like, should be expelled out of her. And what faithful man and wise, would not think it a like blessing to a Christian Church, and Commonwealth? Now, if any man will take the pains to order this accumulation of differences; how easit¦ly might he observe (through various particulars) Prophecy, and Divination, to be two things utterly different in Author, means, matter, form, subject, object, end, and effect?

3. Whether these true signes of false prophesyings, serve not sufficiently to discern falseness, or superstitiousness of Magi∣cal and Astrological predictings; As 1. If the prophesying or predicting be of such things, as humane reason, or prudence, might justly suspect, or easily finde out, without it. 2. If it serve to set open such presumptions, as are not according to the eternal Law of the written Word. 3. If it pretend to put ex∣traordinarily upon such actions, to which the ordinary rules of the word are a plain guide; and the exhortations a suffici∣ent spur without it. 4. If it intends falshood, under a pre∣text of truth: or evil, under a colour of good. 5. If it di∣rectly tend to a discouraging of vertue, and vertuous men: or an encouraging of vice, and vitious men. 6. If it be of some lesser good, to hinder a greater good. 7. If it be for the use of unlawful means, although to seeming good ends. 8. If it tend to heresie, errour, innovation, schism, and faction in the Church of Christ. 9. If to the subversion, or obstruction of good Lawes in a Christian Commonwealth. 10. If to set civil States in a combustion; especially such as are Christian. 11. If it be to the advancement of a few; and to the disad∣vantage of a Many: and those as dear children of God; as eminent in parts, and piety; and every way as hopeful, as use∣ful

for Gods glory and the publike good. 12. If the prophe∣syer or predictor shall presume himself for singularly, and ex∣traordinarily chosen out, and stirred up, to reveale secrets, a∣mongst a hundred, both of more eminent places, and graces, then himself. 13. If he shall pride himself in a singular gift: or prefer it to the favour, and comfort of a saving grace. 14. If vain, or corrupt imaginations immediately forego, or fol∣low the revelation. 15. If erroneous, inordinate, passionate, affected words, and phrases accompany the delivery, or pro∣nuntiation thereof. 16. If the person of the prophecyer or predictor be noted for idolatry, infidelity, superstition, here∣sie, schism, athiesm, hypocrisie, prophaneness, carnality, inso∣briety, covetousness, ambition, sedition, curiosity, vanity, le∣vity, sorcery, envy, flattery, &c. Oh that we did but observe these, and the like, to examine upon them! Doubtless, we might with sounder judgements, and safer Consciences, pronounce upon our predictors, and their predictions; then either of them could do upon us.

4. Whether the Devil can Prophecy, and Predict? Prophe∣cie he cannot; for that's to speak from the Holy Spirit; which the devil cannot, will not do. Yea it is to speak so, as moved by the Holy Ghost. Now though the Holy Ghost may move, or command the devil to speak whether he will or no: yet for him to do it as moved, that was not onely to be inspired, but to receive the inspiration with approbation; or some conformi∣ty of affection, and intention; which to a devil is incompa∣tible. Nevertheless, predict he may in some things, through the divine both permission and injunction. And but in some things. For the devil cannot foreknow, or foretel such things, as depends absolutely upon Gods wil. Nor yet thosethings, which depend arbitrarily upon mans own will. Nor the thoughts, and immaginations of mans heart. Nor what entertainments his own suggestions have there, at their first motion. Nor what the good Angels intend. Nor what they are sent to ef∣fect in the world, or the Church. Nor can he foresee any thing in it self, nor any thing, that hath not a natural, and particular cause. Nor yet what particular impediment may hinder that natural cause from effecting. Now I would ask of Magicians, and Astrologers; whether they can foresee, or

foretel more, then the devil himself can do? Yet I would ask again; whether the Magical and Astrological prescience, and presagition, be not much after the same manner, as the diaboli∣cal is? For the devil acquires his, by long observation, and of∣ten experience of things. He knows well natural causes, and can see their following effects as present in them. He under∣stands mens bodily temperaments, and to what passions or af∣fections they usual dispose: and which way mens sensitive ap∣petites may ordinarily prevail to incline their wills. He can recollect the wickedness of Times, and Nations; and can guess by the multitude, lawlesness, and impunity of their iniquities among men; how ne••r they are to the judgements of God; And accordingly can conjecture, and predict the punishment of a people; by war, famine, pestilence, &c. He can certain∣ly foretel these things, that depend upon necessary causes; and have no other natural cause to hinder them: as the motions of the stars, Eclipses, conjunctions, &c. But if they be not necessary (although falling out for the most part) but may have some other natural causes hindring them: those he can foretel but probably, and by conjecture; as showers, storms, tem∣pests, &c. He can certainly foretel those malefices, which (by Gods permission) he intends to act, either by himself, or by his sworn instruments. He can disclose such corrupt cogitations as himself hath injected: especially so far forth, as he observed them to take impression with complacency. And for secret lusts, manners, and actions (such as himself hath been an in∣timate witnesse of) he can reveal them to his Magical instru∣ments: and make them (if God will permit) object them to mens faces, and bewray them to the world. He is continual∣ly so going to and fro in the earth, that he can tel what is doing even in remotest places: and (such is his agility) can suddenly convey it to his absent instruments, or Artists; and make them relate itas if they were present. Hidden treasures, lost goods, thefts, murders secretly committed: these (because done in his presence, and kept in his remembrance) he can disclose to, and by his Agents; if men will consult, and God give leave. Yea, he can presage many things from the prophecies of the Word; whose historicall part he understands better then men.

5. Why God permits the devil and Diviners oft times to predict things future? Is it not to distinguish betwixt his speci∣al, spiritual, and saving graces: and his extraordinary, tem∣porary, and transient gifts? That none might presume of an inlightened minde, or a conformed will: because of such acts as may be without the least touch, either of the one or the other? Nor arrogate to themselves a likeness to Angels, for such presagitions, as wherein the beasts may surpass them? Is it not, that ungodly men and profane may thus so much the more be given over to their own superstitions, and diabolical delusions? And to teach the faithful, and godly, not to covet, affect, admire, or undiscreetly approve of those gifts: which are no perpetual and infallible tokens of Gods grace, and fa∣vour. Especially, neither to be acting in, nor attending to, those vain curiosities; which Satan may suggest, and wicked men and infidels may attain unto.

6. Whether the devil or divining predictors, ought to be be∣lieved, should they foretel truth? The Devil abode not in the truth, because there is no truth in him. When he speaketh a lye, he speaketh of his own: for he is a lyar, and the father of it. Joh. 8. 44. Eve ought not to have believed him, because he spake of his own, Gen. 3. A••ab was not bound to be perswaded by him, 1 King. 22. 20, 21, 22. Because though he had a Com∣mission or permission from God; yet he exceeded it, and spake of his own. But I make a question whether Saul ought not to have believed him; 1 Sam. 28. 19. Because he now spake not of his own. God is to be believed even in the Devil him∣self. But then, it might be evident, that he not onely speaks the things of God, but from God: that is, both the truth, and by a special warrant. Otherwise, there's no accepting of his Testimony (be it never so true) if he take it up of his own Authority. And therefore our Saviour Christ would neither assent to, nor approve of the Devils, although they spake the truth, Mark. 7. 24, 25. & 3. 11, 12. No more did St. Paul, to the truth that was spoken by the Spirit of Divination, Act. 16. 16, 17, 18. We are taught, that Satan may transform himself into an Angel of light, and so may his Ministers like-wise. And therefore we held our selves not obliged simply to believe either the one, or the other; even in the best they can

say. Because they may lye, in telling truth; may tell truth, to deceive; may prejudice a greater, in uttering a lesser truth; may usurp it of themselves; may arrogate it to themselves. When did God send the devil on a message, to instruct his Church in the truth; or to promise good unto his children? If he be sent extraordinarily to pronuntiate to the wicked, and reprobates, their destinated judgements, and deserts; they may be so conscious within themselves, as to have cause to be∣lieve them. But as for holy men, and elect, if they be not tyed to believe their truth, how much rather ought they to take heed of their strong delusions, as not to believe their lyes?

7. Whether a wicked man may prophesie: or a godly man divine? Although godly men are more subject to wicked mens sins, then wicked men are capable of godly mens graces; Yet godly men (as godly men) cannot be infected with wicked mens divining: neither can wicked men (as wicked men) be endowed with godly mens prophecying. Joseph is pretended to divine: yet is it but a pretence, of a pretence; if it be taken in the worst sense, as hath been said before. Balaam took up his parable (a dark saying, which he himself understood not) and God put a word in his mouth (which never affected his heart) But Balaam had no more the gift, and spirit of prophesying, then his Asse had the gift, and spirit of speaking. May we not then determine it thus? God may be pleased so to dispense prophecying, as sometimes to prompt a wicked man with the act, sound, or prolation of it: but inspires, or indues godly men alone with the gift, sense, and spirit of prophecy. For the spirit of prophecy delights in sanctity, and purity. And to perfect prophecy is required, not onely the illumination of the minde; but the assent also of the will (as to Gods revela∣tion, authority, pleasure, message, truth, glory) which indeed cannot be in an ungodly man. In Scripture a good man, and a Prophet, are Synonyma's: and a man of God, and a Prophet, con∣vertible terms. And a bad man is never so called, but with some epithete betokening the abusive appellation. Goodness of manners, though it necessarily prepares not of it self, to the acquisition of prophecy (because it is a free, sudden, extraor∣dinary insult, or illapse) Yet badnesse of manners is alwayes

of it self, an utter impediment. Onely, God may be pleased (in such singular acts) so to abalienate, or suspend corruptions for the present, as sometimes to make good use of ill instru∣ments, for others sakes: but not often, or for their own; as he hath been been pleased to act with those, whose hearts he hath changed, and renewed.

8. How chance the Prophets that prophecyed not onely by words, but by Facts, and by Signes also (and by so many, and ordinary Signes) yet none of them, once prophecyed from the stars, or their constellations? Was not that vertue in them? Or was it not observed in them, in their time? Were they fain to make use of terrestrial signes, because the coe∣lestials were out of their reach? Nay, was it not to let us un∣derstand, That God, and his Prophets could make the meanest signes upon earth, to confirm their Prophecies: whereas the devil and diviners are not able to make the great∣est signes in Heaven, to confirm their Prognostications? Why did Christ refuse to shew a signe from Heaven, in proof of his Messiahship? Matt. 16. 1, 4. Because they sought it; and sought it temptingly, and sought it for themselves. They would have signes among signes, and miracles among mira∣cles; and such signes and miracles as they themselves fancyed; and such as might assimilate their own prognosticating super∣stition, and vain observation; and such a signe, as was not prophecyed, that the Messiah should do; and such as had nei∣ther just cause, necessity, nor end, for which they should desire it. Besides, that the Prophets revealed nothing from the stars; and Christ denyed to make any such demonstration of himself, his doctrine, and miracles; because it was not prophecyed of him: and therefore he refers them onely to a prophecyed sign, the signe of the prophet Jonas: enough to signifie, of how little necessity all sydereal observation, or operation is to pure Pro∣phecy. But I demand further; if there were any congruity, or consistency betwixt Prophecy, and mag-astro-mancy; why then was the one a singular, extraordinary, and temporary gift to Gods people, and the other made a common Art, or Trade, o Idolators, lnfidels, and men prophane?

9. Whether Prophecy be natural? Or yet of any artificial preparation? The Occult Philosophizers, Magical Mirabi∣laries,

and astral Fabricators, are for both (yea besides the seed of the soul, and the humours of the body, they pretend the parts of beasts, stones, herbs, and outward ceremonies, all to be effectually disposing to Prophecie.) But the truth is for nei∣ther. For Prophecy indeed is not natural, but supernatural: not artificial, or acquisite; but infused, or inspired. Prophe∣cy is immediate, sudden, momentany; the disposition (at one instant) infused together with the act: yea and the very par∣ticular disposition ceasing, when the particular act ceaseth. It never finds it subject capable to receive it, but makes it so: neither leaves it in the least capacity to acquire, or expect it presently again. But if it please to return, it still makes its own way (oft times another, a new way) for it self. What inclination of nature, or preparation of Art doth it require; when it can take the ignorant, as well as the learned; the Idi∣ot, as well as the Artist; yea a corrupt heart, and a false mouth and never thelesse make it forespeak its own infallible truth? No nature or essence is prophetical of it self, but that which is incomprehensible, and comprehending all things. If our na∣ture had any such inclination in it self; why should we not all prophesie? And alwayes prophesie? And prophesie when we please? And prophesie of one thing as well as another? And one prophesie, as well as another? To whom then should we prophesie? And how should our pronuntiating be of those things, which are hidden to the common sense, and ordinary apprehension of men, among whom we are con∣versant? How should Prophecy be said to exceed all natu∣ral cognition; if it may proceed from any natural inclinati∣on? And how shall we distinguish betwixt Prophecie, which hath revealed, and reveals things, as they are in them∣selves: and prognostication, which (at most) can but predict some things, as they are in their natural causes, and dispositi∣ons? What praevious disposition to prophesie (either natu∣rally, or artificially) was there in Amos, when he said, I was no prophet, neither was I a prophets son; but I was an beardman, and a gatherer of sycomore fruit. And the Lord took me, as I fol∣lowed the flock, and the Lord said unto me, Go prophecy. Amos 7. 14, 15. As for Elisha's calling for a Minstrel: 2 King. 3. 15. This was not to procure, or excite prophesie: but to

sedate passions and affections; and so make himself fitter ••or contemplation and devotion. Not as if (according to the Rabbinical conceit) the spirit of Prophecie had now made its recesse from him, because of some perturbation of his, in be∣ing so exasperated against Jehoram; For that was a true zeal of God, and that is never inordinate: neither serves it to a∣bate, but promote Gods gifts. But say he had been somewhat disquieted, and distracted from the spirit of Prophecie; how was it in the force and vertue of Musick to restore it? Musick could do that neither naturally, nor artificially: if it did it at all, it must do it miraculously. The prophets very calling for Musick, was a prophesie; Signifying that the spirit of Pro∣phecie rests not in turbulent, distracted, factious, seditious minds: but in harmonious, unanimous, appeased, and peace∣able hearts. But let them contend Prophecie to be of natural disposition, and artificial preparation; that would so take off theirs, from being though diabolical: what need we do so, that hold Prophecie to be wholly divine? Nature, and Art cannot so much credit the Astrological, as they prejudice the Theological prophesie.

10. Whether Prophesie be not now ceast? It was never in∣tended to be perpetual. Even while it was, it was an act; not an habit: not permanent, but transient. The Spirit now in the illapse, and again upon the recesse. It was a gift or grace, not so much personal, as vocational: pertaining not to or∣dinary duty so much, as extraordinary occasion. Nor was it so necessary, that men should be taught to look after things future: as how to use the present time aright. The prophets were but types of that great Prophet: and all prophesie had its main end, and completion in Christ. It was therefore meet that the shadow should recede, now that the substance came in place; Prophecy was necessary for the Church of the Old-Testament, because Christ was not yet come: but not so in this of the New; because Christ is come already. We have an Evangeli∣cal prophesie, abundantly recompencing that lack of the legal: being a gift or grace not extraordinary, but ordinary; not temporary, but perpetual; not singular, but universal; not vocational onely, but personal; not an act common to repro∣bates, but an habit peculiar to the Saints. Not of propound∣ing

things of future times: but of expounding the future things of eternity. Be it in heaven or earth; Prophecies shall fail, when that which is perfect is come, 1 Cor. 13. 8. In heaven, they must needs fail; because there's no future to be contem∣plated, or expected; all is an eternal present. And in the Church of Christ, they must needs fail; because there is no future truth (not another Gospel) to be expected; the pre∣sent truth is eternal. Prophecie failed in the Church, as did the other extraordinary, and temporary gifts: viz. Working of miracles, and speaking with Tongues. Neverthelesse I conceive, God hath absolutely denyed his Church none of all these: but that the Spirit may be pleased to stir up some men, at some times, and to some particulars, to act in any of them; if just cause and necessity be. Yet, though a man should be raised to prophesie now, and that by the same Spirit; I cannot think it to be by the same degree, or authority of the Spirit as the former Prophets were. Because the authority of the Spi∣rit in them, was not onely prophetical, or historical: but sa∣piential, and dogmatical. And so their prophesies were recor∣ded, not onely for a particular and certain prediction of truth: but for an universal, and perpetual instruction of Faith. And therefore, either there must be no end of adding to the Scrip∣tures: or else none such must now be raised. There may be some prudential predictings of good men; and suspicious presagings of evil men; and shrewd conjecturings of common men: but what are all these to the prophesyings of holy men of God in old time? Yet we say, Gods hand is not shortned, but that he can still raise up such: but who can say, that he will do it? Or that there is just cause why he should so do? We conclude therefore, in the general, that Prophecy is ceast. And that of an extraordinary gift at first; it is become more extraordinary to after ages. What reason then have we to be so blind of Faith; as to admit of a stated art of divination in its stead?

CHAP. XXII.

From the rarity of Miracles.

1 WHether every thing that is affected above, besides, or against the course and order, faculty and pow∣er, hope and expectation of nature; may truly be said to be miraculous? Not every thing. 1. Because, it is not a thing effected against particular nature, but against whole nature, that makes a Miracle. 2. Because in particular nature, there are antipolliges, or occult qualities of actives and passives; naturally acting, or disposed to act one against ano∣ther. 3. Because it is neither nature acting contrary to some part of her self; nor is it Art urging or tempting Nature: but it is God totally exceeding the law, vertue, and order of Nature; that makes it to be a Miracle. 4. Because many things may be done against Nature, or natural propensity; which notwithstanding are but ordinary, and trivial; as the causing of heavy things to ascend upwards, &c. 5. Because there are many sins and vices, that are against Natures law and vertue, which who will say that they are miraculous? There∣fore we conclude against Magical Mirabilaries? that although every Miracle be an act or effect above Nature: yet every act or effect besides, or against Nature, is not a Mi∣racle.

2. Whether that may absolutely be said to be a Miracle, whose effect is manifest; and whose cause is occult or un∣known to us? No. Except it be acted simply by the first cause; and for causes onely known to him. 2. Except it ex∣ceeds all mans exact knowledge indifferently; one as well as another. 3. Except the cause be altogether past such finding out, even to sober and prudential observation, art, industry. Otherwise, it should not be a Miracle, so as it is in itself, but so as it appears to us. Our ignorance should necessarily come

into the cause of Miracles. That should be miraculous to one man; which is not so to another. And a prophane curiosity of Art would boast of more light, and experiment in divine works: then indeed is vouchsafed to the perswasion of a pi∣ous faith.

3. Whether the power of working Miracles be not proper to God alone? This must be affirmed, and cannot be denyed. 1. Because He onely can work a Miracle of himself, to whom nothing is a Miracle. 2. Because He onely can work against the order of Nature, and second causes, whose will is suffici∣ent to institute, Order, alter all things. 3. Because God is a transcendent, and is not under, nor yet within the predica∣ment, of any part of the whole order of Nature; as the crea∣ture is: and therefore he onely can act that against, and besides above the order of Nature; which the creature cannot. 4. Because a divine power requires not a subject to work upon (for it is able to create all things of nothing) neither looks it at the possibility, or propensity of that subject, to the produ∣cing of the effect, as every created power doth. 5. Because the proper cause of a Miracle must not onely be uncreated, infi∣nite, omnipotent, indeterminate, &c. But it must also be oc∣cult, unsearchable, incomprehensible: now no cause is sim∣ply so; but the hidden God himself. 6. Because it cannot be a Miracle, unless it be absolutely, and universally wonder∣ful; or to be equally admired of all creatures of the same kinde. Now it is onely for God; and neither for Angels, or men, to do such things, as shall be admirable to their fellows, and not so to themselves. 7. Because if any other could work Miracles but God, or but by God, then Miracles could not be the indubitable signes, and proofs of a God; nor of Gods Word, and Truth.

4. Whether the good Angels can do Miracles? Ministeri∣ally, and instrumentally they may: but not principally and au∣thoritatively. For Angels are finite both in their nature, ap∣prehension, and power. And divine Miracles (absolutely considered) are as strange and wonderful to them: as they are to us men. Yet Angels (out of the vertue and perspicuity of their own nature) may know how to do many things, that may seem miraculous, or be marveilous to us. Because they

are a superior power or vertue unknown to us; and may have a particular power (over inferiours) not known to us; and therefore may act above, besides, against the particular order of Nature, that is known to us. But being part of whole cre∣ated nature themselves, they cannot act against it (the main reason of a Miracle) for so they should act against them∣selves.

5. Whether Devils can do Miracles? If not Angels; much lesse devils. Neither doth the Lord make use of the devils to be instruments of his mighty works; as he doth of the Angels. For Miracles were never intended or effected (immediately or mediately) but for the confirmation of the truth: to which the devils are no apt instruments; because all that they do is with intent to seduce therefrom. The devils indeed have a faculty, and sagacity (both much enabled by long experience in things) above us men: and so may work (in many things) to amaze, as well as delude us. But such stupendous and pro∣digious ••acts, as they (by divine permission) busie themselves about, are no true Miracles: because false, either as touching the reality of the effect; or else the sincerity of the intent. And for the reality of effect, it is not so much thanks to their admirable power, or manner of working, as to the natural (though secret) disposition of the matter they work upon. Neither are they permitted often to work any reality of effect (but onely to delude with prestigious appearances) because God seldom suffers Nature, or the creature to be so blemished, or abused. And though they had a liberty to effect really, in things to be admired: yet (so false is their disposition) they would chuse, and labour to be prestigious. And where they are tempted (or urged as they say, by Art) to do those things that are not within their power, or permission: there are they forced to be prestigious, and delusory; for the saving of their credit amongst their own. Now this prestigiousnesse or illu∣sion (whether freely from themselves, or as it were forced by others) is a signe of their impotency, as well as their fallacy: and either of them are a sufficient argument to exclude them utterly from a power of working Miracles. And therefore, if they will needs be contending for the devils power in, and by Magicians, Astrologers, Necromancers Conjurers,

Witches, &c. We leave both them, & theirs, to their lyingwonders.

6. Whether there be any such secrets in Nature, as where∣by to work Miracles? Although it be confest, that there are sundry admirable secrets hidden in Natures bosome: yet we must professe, that her hand is here shortned. Because it is the nature of a Miracle to exceed Natures power. It must be above, besides, against Nature: and not particular onely, but universal, or whole created Nature. Though a Miracle be wrought in Nature, yet it must be quite beyond Natures prin∣ciples, law, order. Nature of it self must not so much as incline or dispose to it. Yea it must be in the very nature of the thing to be otherwise, th••n the Miracle hath made it. Al∣wayes, the more alien the effect is to Nature, and the more remore from Natures order: the greater is the Miracle, and the more to be admired. Wherefore we conclude (against those Mirions, who would make themselves to be Natures Apes) that not onely any particular nature, is not able to worke a Miracle besides, or against the order of whole Nature: but the vertue even of whole Nature, is not able to worke a Miracle upon any particular nature whatsoever.

7. Whether Miracles may be wrought by Art? The flat Negative is to be concluded upon these Arguments. 1. Art cannot exceed Nature. Now Nature (in all her mirables) is but Miracles Ape; and Art is but Natures Ape: what then are the Magical Mirabilaries (at most) but Apes of Art? 2. The strength of Art is acquisite: the vertue of Miracles is in∣fusd. 3. An Art operates onely according to reason and knowledge: but a Miracle altogether above them. 4. Art effects nothing, but according to ordinary rules, observations, experiments, customs: but a Miracle is so extraordinary, that it were no Miracle, except it were effected contrary to all these. 5. Art (for the most part) is of necessaries: a Miracle (for the most part) is of contingents. 6. If Art served to worke Miracles, then were the power of them acqui••ite, arbitrary, of mans will, and industry: yea one man might do Miracles as well as another. 7. None of Gods servants ever wrought Miracles by Art. 8. If it were in the Artists power, it should be a Miracle to one man, and not to another. 9. Prophane men, and the greatest ten pters of God, the De∣vil,

and Nature, should so do most Miracles. 10. Art rather serves to prevent many things for seeming Miracu∣lous: because it helps to finde out the suddain cause. For either it lets to understand the cause, or not: if it doth not, then it is no Art; if it doth, then it is no Miracle.

8. Whether it be lawful, necessary, convenient (not onely for the working of Miracles, but for the finding out of Mi∣rables) to operate (either by Art, or violence) against the order plac't in Nature? Doubtlesse, it is no furth•…•…r lawful; then it may be either necessary, or convenient. That is pro∣bably, and directly tending to some publike, or private use, or benefit. Nature may have many pretty mirables (which they title Admired Auditions, Natural history, Mirables of the world, Occult Miracles of Nature, Occult Philosophie, subtilities and va∣rieties of things, secrets, mysteries, memorables, unheard of curiosi∣ties, &c.) Yet for all that, are they not such, as Magicians fain, or fable, in animals, plants, herbs, stones, &c. Nor are they (a many of them) so mirable in themselves; as either to mens fancies, or ignorances. Her actives, and passives, sim∣pathies, and antipathies, are so ••ccult and profound: as who can tell where to finde them; or how to apply them; so as to urge Nature (by the help of Art) to worke wonders? Who can do such a thing (especially make it his trade, pro∣fession, ostentation, so to do) and not be subject to, or guil∣ty of tempting God, provoking the Devil, tormenting Na∣ture, abusing the creature, losing time, disparaging himself, and deluding the world? It is for none but God to worke ab∣solutely against the order of whole created Nature: because he could have instituted another order of Nature. And all things are subject to him; not so much from a necessity of Na∣ture, and second causes: as according to the absolutenesse of his own power, and liberty of his own will. And it is for none to undertake to alter the order of particular Nature; but in, by, under, and for God: yea (I may say) according to God; and not otherwise. As. 1. God acteth not against the order of nature (in any particular of it) save onely up∣on just and weighty causes: how then dare prophane men of∣fer to do such a thing joculatorily, jugglingly, to make sport and pastime; or yet for no other end or use, but vain and idle

experiments sake; or onely to feed, or satisfie vain and pre∣sumptuous curiosity? 2. God, though he may act against that order which one creature hath to another: yet acts he not against that order, which the creature hath to himself. For should he act against the order of nature, as it depends upon himself; he should so act against himself: in like manner, neither ought man to act against the order of nature, or of the creature so far forth as it depends upon God; nor yet so far forth as it is not intended by God, to be serviceable and useful unto men. 3. God acts not against the law and course of nature, so as to violate his own great Law; sc. that of his wisdome, goodnesse, justice, in disposing the creature: neither ought men so to do, beyond the great Law of using the creature aright, and to those very ends for which God ordained it. For it can never be lawful or warrantable, so to transgresse natures order, as to abuse the creature in any kinde. Now do they not know, that the creature may as well be spiritually, and speculatively abused, by superstition, and curiosity: as practically, and car∣nally, by violence, or sensuality.

9. Why, amongst all the Miracles that Christ wrought a∣gainst the Devils, among men, and in the other creatures: he did work none at all from, or by the heavenly bodies, the stars? Besides the reason above mentioned, why he refused to shew a signe from heaven; this may now be added above all the rest. It was because there now was a greater Miracle wrought upon the earth, then ever was wrought in the Heavens. E∣ven the mysterious Miracle, or miraculous Mystery of God and Man. Doing such works upon earth, as whereat the Angels, and whole powers of heaven might well stand amazed with admiration. Indeed there was a wonder in Heaven, a star (a new star) at his birth: and another wonder in Heaven, an Eclipse of the Sun (a new Eclipse) at his death. Such a star, and such an Eclipse, as were miracles (in their nature, site, motion, portent) to all other stars, and Eclipses. Such a star, and such an Eclipse, as were the mysteries of all other stars and E∣clipses. Set apart to signifie his power in Heaven, at the great∣est instants of his infirmity upon earth. Thus they testified of him; and yet was not among these Miracles, nor mighty works that were wrought by him.

10 Whether Miracles may be wrought out of the Church. Although we make not the power of working miracles to be the perpetual note of Gods Church: yet we determine the Church to be the proper seat of them. And in determining, we do thus distinguish; That God may be pleased to work mi∣racles all the world over; and that by his Angels, as his Mi∣nisters in the Government thereof: but employs not men to that purpose, s••ve onely within his Church. And do distin∣guish again, that privative miracles, or those of wrath and judg∣ment, may be wrought out of the Church: but not positive, or those of Grace and mercy. And our reasons are, 1. Be∣cause the main end of working Miracles is for the plantation and confirmation of the Gospel, the truth of Gods word: and that cannot be without the Church. 2. The power of wor∣king Miracles is from a promise, and that belongs to the Church alone. 3. In a Miracle is considerable not so much the evident effect as the secret intent, and this consideration is onely for the faithful in the Church. 4. The truth of the word is not to be measured by miracles; but the truth of mi∣racles by the Word: and where is that but in the Church? 5. Miracles tend as to the glory of God, so to the edification of the Godly; and who looks for that or them, out of Gods Church. 6. Satans stupendous prodigies are mostly wrought out of the Church: but Gods wonderful miracles within it. 7. Though it hath been said, that miracles were intended for Infidels; yet were they not effected but by believers: and by believers, either to convince, or to convert those Infidels.

11. Whether wicked men and reprobates may be workers of miracles? Not by Angelical assistance, not by diabolical confederation, not by the secret of Nature, not by the study of Art: but by divine dispensation they may. 1. Because God may be pleased to employ them to this purpose; and yet give them no more but a faith of miracles; which is common to reprobates. 2. Because that of miracles is a gift not simply making accepted: but may be given onely for others sakes. 3. God hath wrought miracles by dead instruments: and why not by men of a dead faith, and dead in trespasses and sinnes? 4. Wicked men may be used in the working of miracles, for a testimony of Gods truth: yet not in a manifestation of their

own graces. 5. Bad men have been imployed in working of miracles: that good men might not be proud, or overween∣ing of common gifts. 6. The working of miracles is not appropriated to godly men: lest ordinary Graces might be undervalued; and weak Christians might take scandal, and despair in their defect of the extraordinary gift.

12. Wherein differ true and false miracles: or divine and diabolical; Theological, and magical? 1. The one kind are wrought by God, by Angels, Prophets, Apostles, and some∣times by the Saints: the other not but by devils, magicians, Juglers, ungodly men. 2. The one are solid and real in ef∣fect: the other are phantasmatical, and praestigiously deceive∣ing the sense. 3. The one God freely calls to do: the other are not done but by tempting both God, and the Devil. 4. The one are serious, and upon occasions of importance: the other are ludicrous, and serve to make vain men sport. 5. The one tend to confirm the Church: the other to seduce from it. 6. The one are liberal: the other mercenary. 7. The one profitable: the other pernicious. 8. The one make humble and modest: the other arrogant and full of ostentation. 9. The one serves to instruct: the other onely to astonish. 10. The one are wrought with devout Prayer, Supplication, Thanksgiving: the other by superstitious imprecation, adju∣ration, incantation; with many ridiculous signes, and execra∣ble ceremonies, nothing pertaining to the producing of the effect. And thus they differ in their Authors▪ instruments, dig∣nity quality, duration, utility, end, and effect.

13. Whether Magicians, Conjurers, Inchanters, Witches, &c work not their miracles, (or rather signes, wonders, pro∣digies, portents) by the devils means? It is affirmed that they do so, for these reasons. 1. Because they do them not by God, Angels, Nature, or Art (as appears sufficiently by what hath been said already) and therefore they must needs do them by the devil. 2. Because they operate upon a compact: which is evident in that invocation, adoration, sacrifice, immolation, &c. is hereunto required. 3. Because they operate by idola∣trous, superstitious, sorcerous, execrable, ridiculous signes, rites and ceremonies. 4. Because they secretly invoke, although they outwardly would seem to command: which implorati∣on,

and imperiousnesse, yea and dissimulation between both these, is to God, and good Angels, abominable. 5. Because their Prayers and preparations are blaspheming, railing, exe∣crating, threatning, prophane, superstitious, absurd, ridicu∣lous: which neither God nor good Angel can indure. 6. Be∣cause they seek either to allure, or compel their operating pow∣er, by things sensible. 7. Because the fact exceeding Natures order, and Arts efficacy: yet there can be no reasonable cause why such an effect should be ascribed either to God, or good Angels. 8. Because the effect is by them ascribed to times, places, figures, characters, rites ceremonies, &c. 9. Because there are used hereunto words (besides names of God, and Angels) barba∣rous, unknown, insignificant, incoherent, apocryphal, super∣stitious, sorcerous, detorted, absurd, ridiculous, &c. 10. Be∣cause they make use of means unlawful, unapt, and not ordai∣ned to such a purpose. 11. Because they do their feats upon vain and light occasions. 12. Because they effect that (or seem so to do) at a distance: which the causes themselves could not naturally do, were they proximately applyed. 13. Because their miracles or wonders are not wrought, but at certain times, in certain places, and by certain means: as under such constellations, by such configurations, by such animal parts, stones, herbs, preparations, confections, &c. 14. Be∣cause they seem to make many cautions in the preparation; which they violate in the execution. As they caution to clean∣nesse, chastity, temperance, sobriety, justice, charity, &c. yet the exercise is wholly of, and to the contrary. 15. Because they are not onely ungodly men that do them: but they do them for wicked ends: As idolatry, murder, theft, convetous∣nesse, lusts, pride, ambition, vain-glory, &c. 16. Because if there be any truth or reality of extraordinary effect, either through natures secret disposition, or Arts studious operati∣on: yet diabolical suggestion intervenes, and prompts the in∣struments to mingle many vanities and fallacies of signes and ceremonies, whereby to delude and deceive. 17. Because they are seldome or never so prodigious and stupendous in effecting; as in troubled and distracted States. 18. Because their monstrous prodigies & portents are mostly wrought out of the Church, or in false and heretical Churches, or where

the Church is declining, and flitting; or else to the scan∣dal, prejudice, persecution of the true Church of Christ.

14. Whether there be any verity, or reality of miraculous effect, in those things that are miridically done by the Devill, and Magicians: Reallity of effect there may be seen; but of miraculous effect none: That is, there may be some reall effect upon the patient indirectly, and consequentially (a••in in∣cantation, sorcery, effascination) although there be none such primarily, and directly, as from a miraculous Agent. For we see that men are really affected, and terrified, even from spectrous and ludibrious phantasmes. Our conclusion there∣fore thus stated, stands firm, for these proofes. 1. The Devill and Magicians cannot doe that which is possible to neither a∣part, nor to both of them together, (no though they had all the Angels joyned to them) that is, to worke true miracles. 2. God seldome or never permits, and the devill seldome or never intends, any verity and reallity of effect in such cases; Because he delights to be a false emulator, but no true imita∣tor of Gods workes. 3. If there be produced (at any time) any reallity of effect; it is not beyond the secret disposition of the matter they worke in; then which nothing can bee more defective to the forme of a miracle. 4. All their mira∣culous transformations, and transportations are but to sub∣stract one thing (by a swift and imperceptible motion) and substitute another in the place; and so either delude the phan∣tasie, or deceive the sight. 5. Those mutations, or alterati∣ons which they worke, are but by actives and passives artifici∣ally applyed; which though nature alone would not have p••oduced peradventure; yet art alone could never have pro∣duced them, without some naturall property or capacity thereunto in nature. So that the vertue of effecting is simply and primarily in the naturall power, or property; and but se∣condarily, and conditionally, in the artificiall or cunning application. 6 All their representations, and ostentations are phantasmaticall and spectrous; either in respect of the prestigious transposition of the object, the organ, or the meane. 7. The intent and end of such their operations are repugnant to true and faithfull profession, and holy and righteous conversation; and serving only to insinuate or

confirme a lie; and therefore must be but lying wonders at most.

15. Whether those things that were done by Pharaohs Ma∣gicians, in emulation of Moses, were miraculous and real in ef∣fect; as his were? Some contend they were so: but others (upon better grounds) conclude they were otherwise. For 1. What Moses did, he did at the call or command of God, Exod 7. 6. But the Magicians did theirs at the call or command of Pharaoh, vers. 11. And therefore seeing there was not the same Authority of doing miracles; doubtlesse there was not the like efficacy between them, or miraculous effect. 2. The Magicians of Egypt, though it be said, they also did so, or in like manner: yet it is to be understood in specie, non jure; in appea∣rance, but not indeed. Because it is added (by way of diffe∣rencing) with their inchantments, vers. 11. And the original word some derive from a root that signifies to flame, because with fiery flashings, and flamings, they used to perstringe the eyes of the beholders: and not onely so; but was hereby the greatest incendiaries, inflaming mens minds with idolatry, su-perstition, lies, and calumnies, &c. Others derive it from ano∣ther root, that signifies involving, covering, hiding; to note, with what occult and involved slights and covertures, they sought to conceal their prestigious pranks; so as they might appear otherwise then indeed they were. Besides, the word is ocmmonly used (in Hebrew Authors) to signifie diabolical and prestigious works. 3. True miraculous effects may con∣sist, and concord together; and never oppose, or destroy one another: it is a sign of false circulatory phantasms, that they are soon vanishing, and dispersing, when they presume to come in competition with true divine miracles. Thus Aarons rod swallowed up the rods of the Magicians, vers. 12. Whether his rod did so while it was yet turned into a serpent, it skilleth not to dispute: the Miracle was the greater, if it did so after it was turned into a rod again. For there was the form of a miracle confounding the form: but here was the very matter of a miracle destroying the very matter of an impostor. But what say you, if their rods were as phantastical and prestigi∣ous as their serpents were: and therefore the rather dispelled even by a substantial rod? 4. True miracles serve to confirm

the truth: but to what end served those false mirables of the Magicians, but to roborate or harden Pharoahs heart, both against Gods message and the true miracles? vers. 22. 5. Concer∣ning that of the Frogs (chap. 8 v 7.) Why did not Phara••h command his Magicians, to take away their Frogs? Was it not because theirs were only prestigious spectres, and could of∣fend no more but the sight; and not infest the other (and lesse delusive) senses; as the other did? And why calls he for Mo∣ses, and Aaron, to intreate the Lord to take away the Frogs from him: but because they that were of his sending, were the real Frogs; and those that really plagued him? v 8. 6. Where∣fore did God cause them to fail in counterfeiting the least things (the Lice v. 18.) but that he would thus convince them by the least things, that their greatest were but counterfeits? And while they confesse, this is the finger of God, v. 19. Do they not as good as confesse, that each of theirs was the finger of Beelzebub. 7. When the Magicians were smitten with boyls and blains, so that they could not stand before Moses, ch. 9. 11. Why did they not conjure up all their Art and force, to in∣fect Moses again: if that they had been able to do any thing really as Moses did? 8. How stands the comparison of here∣ticks resisting the truth; like as Jannes and Iambres withstood Moses: 2 Tim 3. 8. But that these did it by fallacies, or ap∣pearances of spiritual truth: as they did it by phantasmes, or appearances of corporeal truth? Many Philosophical reasons might be added: but these (so clear from the Text) are suffi∣cient to prove them impostors. What may we then judge of the later Gipsies: since it it was no otherwise with their fore∣fathers, these Aegyptians?

16. Whether the gift of working miracles be not now ceas't? Miracles were never but extraordinary, and temporary. Their very gift not perpetual: and simply no saving Grace: but might inst••umentally be acted even by reprobates, as well as by the elect. Having no principles of working habitually remaining in the Soul. Were intended onely to be certain signes, upon great occasions, and present helps, in the defect of ordinary means. Needful in the beginning of the Church; to streng∣then weak Faith. They have had their main end already (the sufficient confirmation of the truth) and the end accomplish∣ed,

that which was destinated to the end, might well cease. Christ was not onely the most eminent in miracles; but in him they had their perfection, and completion. His Disciples believed in him, before ever they saw him do a miracle: how much more then may his Church, without them; that toge∣ther with the memory of them, hath the ordinances and ordi∣nary means? The permanency of miracles would but have di∣minished the efficacy of Faith: because it would have been an occasion not to have believed without them. The truth of the Gospel would still be called in question, and thought du∣bious and uncertain; if it always needed such confirmation. The promises and faith would thus be evacuated: because the walking would be, not by Faith, but by sight. There would be no end of seeking after sensible signes and means; and so prophane men would still be tempting unto them; and weak Christians would be discouraged in their defect. Not onely ordinary graces would so grow vile; but even miracles themselves: for they would be thought no miracles, by being so commonly obvious, and assiduous. What need we to stand upon such, when the greatest work of God, and most profitable for man, is not alwayes the greatest miracle? Have we not perpetually Gods spiritual miracles, in our voca∣tion, conversion, justification, regeneration, sanctification, &c.? And his ordinary miracles, in our creation, propaga∣tion, conservation, &c.? And what need we more? To conclude, was there no other cause, our sinnes are sufficient to make divine miracles to cease: shall we then look after Ma∣gical miracles, signes, and wonders; such as are set up by the sins of men.

CHAP. XXIII.

From the fables of Miracles.

IS not the rarity of miracles (already proved) enough to prove the stories of Magical Mirables to be but meer fa∣bles? We need not therefore their pardon to call them so: nay, they ought to gratifie us that we call them not worse then so. Seeing the vertue of miracles and miraculous operation, is in Gods word alone: and neither in Nature, nor Art, nor Artifice. What can we say lesse, then that all such natural Mirables, are onely for meere naturals to admire? Whose Authors have been some of them spurious; most of them ob∣scure; all of them (in that particular) vain and nugacious. Who take up their authorities by tradition; from paganish story, poetical fiction, and mythological relation, of such won∣derful things, as were never in Nature, or the world. Who use to cite their mirables with such a (they say) as if they them∣selves were not onely ashamed to own them; but afraid to re∣port them. Who stuffe up their legendary stories of magical mirables, with tales of such strange things, and they so incre∣dible; and under strange Names, and they so unknown; and in such strange places, and they so remote: as that they are not worth seeking after; or if they were, yet neither name, nor thing, nor place is to be found. Who urge us one∣ly with this; that such their wonders are not to be proved by reason, but referred to experiment: and yet we are as far from seeing the one; as from hearing the other. Neverthelesse, all these are impudently urged, and imposing upon our Faith, to admit, and admire, what wonderful effects of configurations constellations, influences, impressions, seales, characters; up∣on Elements, Minerals, Stones, Vegetables, Animals; yea and Rationals not excepted. Nay and a many of these so im∣posed, as tending effectually to Prophecy, Divination, Predicti∣on,

Prognostication. And therefore omitting the ridiculous rabble of magical mirabilari••s (for I have neither list nor lea∣sure to meddle with them at large) I shall onely instance in a few of them, which they not onely report confidently; but impudently prescribe to this very purpose. Advising the Rea∣der by the way, that (for all this) they cannot be believed without superstition, nor practised, without sorcery.

1. There is an herb among the Chaldeans called Ireos; among the Greeks, Mutuchiol; among the Latins Elitropia: this herb is of so admirable vertue, that if it be gathered in August, while the Sun is in Leo, and wrapt in a Lawrel leaf, adding thereunto the Tooth of a Wolf; and so at night laid under a mans head: if any thing be stoln from him, he shall see the Thiefe, and all his conditions.

2. The herb called by the Chaldeans Aquilaris, by the Greeks Valis, by the Latines Chelidonia; if it be taken with the heart of a Mole, and be laid upon the head of a sick man; it may so be discerned, or divined, whether he shall dye of that disease, or recover ye or no: for if he now sing out, it is a signe he shall die; but if he weep, then shall he not dye at that time. By the like, the conquering of an Enemy, and recovery of a Suite is to be foreknown.

3. The herb which by the Chaldeans is called Luperax, by the Greeks Esifena, by the Latins Viscus querei; this herb with a∣nother herb called Martegon: if it be put into a mans mouth, and he begin to forethink who is a coming (be it friend, or foe) if he shall come, it will fixe upon his heart; if he shall not come, it will leap from it; nay, will it not leap out of his mouth?

4. The herb which the Chaldeans call Tsiphilon, the Greeks Orlegenea, the Latins Centaurea; this herb (the Magicians say) hath admirable vertue: for if with the blood of a female Lap∣wing, and oyle, it be put into a Lamp; it makes all that stands by believe themselves to be Magicians; and that their heads are in heaven, and their feet upon the earth: and if the same be cast into the fire, the stars shining; the stars will seem to justle and skirmish one against another.

5. The Stone called Sylonites, bred in an Indian Snail, con∣fers the prescience, and presence of certain things future: while a man hath it under his tongue, let him bethink him of

any businesse, whether it ought to be done, or may come to passe, or not: and if it may, or ought; it will cleave so fast to his heart, as that it cannot be plucked thence: if not, the heart will leap back from it.

6. If thou wouldst interpret dreams, and Prophetize of things future, take the stone which is called Esmundus, or As∣madus; and it will give Prophetization, interpretation of all dreams, and make to understand riddles.

7. If thou wilt divine of things future, take the stone cal∣led Celonytes, of a purple and various colour, and is found in the body of a Snayle: if any man carry this stone under his tongue, he shall Prophesie, and foretell future things.

8. By the stone called Elitropia (or as the Nigromanticks) the Babylonian Gemme; with certain verses, and Characters, Princes have predicted by divining: for which cause the Priests of the Temples made special use of this stone, in the feasts of their Idols.

If thou wouldst foreknow any thing future, take the stone called Bena, and put it under thy tongue: and so long as thou so holdest it, thou shalt continually predict by divining things future; and shalt not (in any wise) erre in divi∣ning.

10. If thou wouldst judge of, or declare the opinions, and cogitations of others; take the stone which is called Gera∣rides, and is of a black colour, and hold it in thy mouth.

11. If thou wouldst whet the wit of any one, or increase his wrath, or foretel future things: take the stone which is called Smaragdus, &c. For it (carried about him) makes a man to understand well, confers a good memory, increases the wealth of him that carries it about him; and if any man hold it under his tongue, he shall Prophecie forth∣with.

12. A Weasel is a creature sufficiently known, if the heart of this creature be eaten, while it is yet panting, it maketh to know things to come.

13. If thou wouldst (as the great diviners have done) un∣derstand the voices of Birds, take with thee two companions on the first of the Kalends of November; and go into the wood with dogs, as if thou wentst an hunting; and that beast thou

first sindest, carry it home with thee, and prepare it with the heart of a Foxe, and thou shalt straight understand the voices of Birds, and Beasts: and if thou wouldst that another should understand them, do but kisse him, and he shall under∣stand them likewise.

14. A Suffumigation made with the congealed blood of an Asse, and the fat of a Wolfe, and Storax, &c. will cause to foresee things future in sleep; whether good, or evil.

15. If any one swallow the heart of a Lapwing, or a Swal∣low, or a Weasel, or a Mole, whilst it is yet warm with natural heat; it shall be helpful to him for remembring, understand∣ing, and foretelling.

16. The stone that is bred in the apple of the eye of a Ci∣vet Cat, held under the tongue of a man, is said to make him to divine, or prophecy. The same is Selenites, the Moon-stone reported to do.—Also there is an herb called Rheangelida, which Magicians drinking of, can Prophecy.

17. They say also, that a Tyke if it be pulled out of the left ear of a Dog, and if it be altogether black; hath great vertue in the Prognostick of life. For if the sick party shall answer him that brought it in, who standeth at his feet, and shall ask of him concerning his disease, there is certain hope of life: and that he shall dye, if he make no answer.

18. They say, that fumes made of Linseed, and Fleabane seed, and roots of Violets, and Parsly, doth make one to foresee things to come; and doth conduce to prophecying.—They say also, that if any one shall hold a Viper over a vapour with a staffe; he shall prophecy.—So it is said that the stone Selenites, id est, the Moon-stone, and the stone of the Civet Cat, cause divination: also vervaine, and the herb Theangelis, cause soothsaying.

19. Melancholly men, by reason of their earnestness, do far better conjecture, and fitly conceive a habit, and most easily re∣ceive an impression of the celestials.—The Sybills and the Bacchides, and Niceratus the Syracusan, and Ancon, were by their natural melancholy complexion, Prophets, & Poets.—For this, when it is stirred up, burns, and stirs up a madnesse, conducing to knowledge, and divination: especially if it be helped by any celestial influxe; especially of Saturn, who seeing he is cold

and dry, as is a melancholy humour, hath its influence upon it, increaseth, and preserveth it.

20. The Rabbines say, there is an Animal called Jedua, having a humane shape, in the middle of whose Navel comes forth a string, by which it is fastned to the ground like a Gourd, and as far as the length of that string reach∣eth, it devoures all that is greene about it: and deceiving the sight, cannot be taken, unlesse that string be cut off with the stroke of a dart, which being cut off, it present∣ly dyes. Now the bones of this Animal, being after a cer∣tain manner laid upon the mouth; presently he whose mouth they are laid upon, is taken with a frenzie, and soothsaying.

Now, what a rare Mirable of Art is Magical Divinati∣on, yea and Astrological Prediction: that hath all these, and many more (if one would take the paines to collect them) Mirables of Nature, peculiarly subserving there∣unto? I say even Astrological Prediction. For with∣out a constellated fabrication, or confection; all these presaging Mirables (and the like) signifie nothing in ef∣fect. And therefore (for the manner of acting in, and by such as these) they caution straitly to observe the Planet, benevolous, or malevolous; as they wolud presage upon the effect, good, or ill. And not onely so, but the dominion of the Planet, and the day of that domi∣nion, and the houre of that day: as they would have the predicted effect to be now, or then. So that, to what end serve the feigned Mirables of Nature, but to feigne the Mag-astro-mantick Art for the greatest Mirable?

CHAP. XXIV.

From the Ceremonies of preparation.

WHether these (and the like) rites, and ceremonies (taught, and practised by themselves) as prepa∣ring, and conducing to magicall, and astrologi∣call constellation, configuration, fabrication, operation, di∣vination, prediction, omination, presagition, conjectation, prognostication, &c. bee not the most blasphemous, idola∣trous, superstitious, heathenish, hereticall, hypocriticall, a∣theisticall, forcerous, prestigious, impostorous, prophane and impious; not onely to pure minds, and consciences; but even to common reason, and sense? viz.

1. He which knowes how to compare the divisions of Provinces, according to the divisions of the stars; with the ministry of the ruling Intelligences, and blessings of the Tribes of Israel, the lots of the Apostles, and typicall seales of the sa∣cred Scripture; shall be able to obtaine great propheticall ora∣cles, concerning every Region, of things to come.

2. If thou desirest to receive vertue from any part of the world, or from any star, thou ••halt (those things being used which belong to this star) come under its peculiar influence, &c.—When thou dost to any one species of things, or individuall, rightly apply many things, which are things of the same subject scattered among themselves, conformable to the same Idea, and star; presently by this matter so oppor∣tunely fitted, a singular gift is infused by the Idea, by meanes of the soul of the World. I say opportunely fitted, viz. under a harmony, like to the harmony which did infuse a certaine ver∣tue into the matter—The celestiall harmony produceth that into act, which before was onely in power, when things are rightly exposed to it in a celestiall season. As for exam∣ple, if thou dost desire to attract vertue from the Sun, and to

seeke those things that are solary amongst vegetables, plants, metals, stones, and animals; these things are to be used, and taken chiefely, which in a solary order are higher. For these are more availeable; so shalt thou draw a singular gift from the Sun through the beames thereof, being seasonably received together, and through the spirit of the world.

3. By artificiall mixtions of things, such as agree with the heavens under a certaine constellation, descends a vertue, by a certaine likenesse and aptnesse that is in things amongst themselves towards their superiours.—So from a certaine composition of herbes, vapours, and such like, made according to naturall Philosophy, and Astronomy, there re∣sults a certaine common forme, endowed with many gifts of the stars.—When therefore any one makes a mixture of many matters, under the coelestiall influences; then the va∣riety of coelestiall actions on one hand, and of naturall pow∣ers on the other hand, being joyned together, doth indeed cause wonderfull things, by oyntments, by collyries, by fumes, and such like.

4. Then the vertues of things do then become wonderfull, viz. when they are put to matters that are mixed, and prepa∣red in fit seasons, to make them alive, by procuring life for them from the stars, as also a sensible soule, as a more noble forme.

5. Magicians teach that coelestiall gifts may through infe∣riours, being conformable to superiours, be drawne down by opportune influences of the heaven: and so also by these coe∣lestiall, the coelestiall Angels, as they are servants of the stars, may be procured and conveyed to us.—That not onely coelestiall, and vital; but also certaine intellectuall, angelicall, and divine gifts, may be received from above, by some certain matters, having a naturall power of divinity (idest) which have a naturall correspondency with the superiours, being rightly received and opportunely gathered together, accor∣ding to the rules of naturall Philosophy, and Astronomy.—That an Image rightly made of certain proper things, appropriated to any one certain Angell, will presently be ani∣mated by that Angel.

6. A Magician doth make use of things manifest, to draw

forth things that are occult, viz. through the voyce of the stars, through fumes, lights, sounds, and naturall things, which are agreeable to coelestiall: in which, besides corporall qualities, there is a kinde of reason, sense, and harmony, and incorpo∣reall and divine measures, and orders.

7. No man is ignorant, that supercelestiall Angels, or Spi∣rits may be gained by us through good workes, a pure minde, purest prayer, devout humiliation, and the like. Let no man therefore doubt, that in like manner, by some certaine mat∣ters of the world, the Gods of the world may be raised by us; or at least the ministring spirits, or servants of these Gods.—So we read that the ancient Priests made Statues and Images, fore∣telling things to come, and infused into them the spirits of the stars, &c.

8. Some suffumigations, or perfumings that are proper to the stars, are of great force for the opportune receiving of coe∣lestiall gifts, under the rayes of the stars; in as much as they do strongly worke upon the aire, and breath.—Where∣fore suffumigations are wont to be used to them, that are about to southsay, for to affect their fancy; which indeed being ap∣propriated to any certain Deities, do fit us to receive divine in∣spiration.—The most powerfull fume is that which is compounded of the seven Aromaticks, according to the pow∣ers of the seven Planets.—Know also, that according to the opinion of the Magicians, in every good matter, as love, good will, and the like, there must be a good fume, odorife∣rous, and pretious: and in every evill matter, as hatred, anger, misery, and the like, there must be a stinking fume, that is of no worth.

9. By certain Alligations of certain things, as also, suspen∣sions, or by simple contract, or the continuation of any thread, we may be able to receive some vertues thereby. It is necessary that we know the certain rule of Alligation and sus∣pension, and the manner which the A•••• requires, viz. that they be done under a certain and sutable Constellation, and that they be done with wyer, or silken threads, hair, or sinewes of certain animals, or fine cloaths, and the like, according to the sutableness of things.

10. Rings also, which were alwaies much esteemed of by

the Antients, when they were opportunely made, do in like manner impresse their vertue upon us, &c.—Now the manner of making these kind of Rings, is this; viz. When any star ascends fortunately, with the fortunate aspect or conjuncti∣on of the Moon, we must take a stone, and herb that is under that star, and make a Ring of the mettal that is sutable to this star, and in it fasten the stone, putting the herb or root under it: not omitting the inscriptions of Images, Names, and Cha∣racters, as also the proper Suffumigations, &c.

11. The countenance, gesture, the motion, setting, and fi∣gure of the body, being accidental to us, conduce to the re∣ceiving of the coelestial gifts; and expose us to the superior bodies, and produce certain effects in us.—Whosoever therefore doth the more exactly imitate the coelestial bodies, either in nature, study, actions, motion, gesture, countenance, passions of the minde, and opportunity of the season; is so much the more like to the heavenly bodies, and can receive larger gifts from them.

12. It conduceth very much for the receiving the benefit of the heavens, in any work; if we shall by the Heaven make our selves sutable to it, in our thoughts, affections, imaginations, elections, deliberations, contemplations, and the like. For such like passions do vehemently stir up our spirit to their likenesse, and suddainly expose us, and ours, to the superiour significators of such like passions; and also by reason of their dignity, and neernesse to the superiours, do much more par∣take of the coelestials, then any material things. For our minde can through imaginations, or reason by a kinde of imi∣tation, be so conformed to any star, as suddainly to be filled with the vertues of that star; as if it were a proper recep∣tacle of the influence thereof.—We must therefore in e∣very work, and application of things, affect vehemently, ima∣gine, hope, and believe strongly; for that will be a great help—Therefore he that works in Magick, must be of a constant belief, be credulous, and not doubt at all of the ob∣taining the effect.

13. The Arabians say, that mans minde, when it is most in∣tent upon any work, through its passion, and effects, is joyned with the mind of the stars, and intelligences: and being so

joyned, is the cause that some wonderful vertue be infused into our works, and things.—And according to this is ve∣rifyed the Art of Characters, Images, Inchantments, and some speeches, and many other wonderful experiments to every thing which the minde affects.—For all those things which the minde acts and dictates by characters, figures, words, spee∣ches, gestures, and the like, help the appetite of the soul, and acquire certain wonderful vertues, as from the soul of the O∣perator, in that hour when such a like appetite doth invade it: so from the opportunity, and coelestial influence, moving the mind in that manner.—And it is a general rule in them, that every minde that is more excellent in its desire, and affections, makes such like things more fit for it self; as also more effica∣cious to that which it desires. Every one therefore that i•• willing to work in Magick, must know the vertue, measure, order, and degree of his own soul, in the power of the universe

14. Those words are of greater efficacy then others, which represent greater things, as intellectual, coelestial, supernatural; as more expresly, so more mysteriously. Also those that come from a more worthy tongue, or from any of a more holy or∣der: for these, as it were, certain signes, and representations, receive a power of coelestial, and supercoelestial things, as from the vertue of things explained, of which they are the v••hicula: so from a power put into them by the vertue of the speaker.

15. Proper Names of things are very necessary in magical o∣perations.—Hence Magicians say, that proper Names of things are certain rayes of things, every where present at all times, keeping the power of things, as the essence of the thing signified rules, and is discerned in them, and know the things by them, as by proper, and living images.—According to the properties of the influences, proper Names, result to things.—Every voyce therefore that is significative, first of all signifies by the influence of the coelestial harmony: Se∣condly, by the imposition of man; although oftentimes o∣therwise by this, then by that. But when both significations meet in any voice or name, which are put upon them by the said harmony, or men; then that name is with a double vertue viz. Natural, and arbitrary, made most efficacious to act; as oft as it shall be uttered in due place, and time, and seriously,

with an intention exercised upon the matter rightly dispofed, and that can naturally be acted upon by it.

16. In compo••ing of verses, and orations, for the attracting the vertue of any star or Deity; you must diligently consider what vertues any star containes; as also what effects and o∣perations; and to infer them in verses, by praysing, extol∣ling amplifying, and setting forth those things, which such a kind of star is wont to cause by way of its influence: and by vilifying, and dispraising those things which it is wont to destroy, and hinder. And by supplicating and begging for that, which we desire to get: and by condemning, and detesting that, which we would have destroyed and hindred. And after the same manner, he make an elegant oration, and duely distinct by Articles, with competent numbers, and pro∣portions.

17. Moreover Magicians command that we call upon, and pray by the names of the same star, or name to them to whom such a verse belongs; by their wonderfull things, or miracles, by their courses, and waies in their sphere; by their light, by the dignity of their kingdome; by the beauty and brightness that is in it; by their strong, and powerfull vertues; and by such like as these.—Besides, with the divers sorts of the names of the stars, they command us to call upon them, by the names of the Intelligences, ruling over the starres them∣selves.

18. Magicians command, that in every worke, there be imprecations, and inscriptions made, by which the Operator may expresse his affection: That if hee gather an herbe, or a stone, he declare for what use he doth it; if he make a picture, he say, and write to what end he maketh it.

19. When thou art working any thing which belongs to any planet, thou must place it in its Dignities, fortunate, and powerfull, and ruling in the day, houre, and in the figure of the Heaven. Neither shalt thou expect the signification of the worke to be powerfull; but also thou must observe the Moon opoortunely directed to this; for thou sh••lt doe nothing without the assistance of the Moon. And if thou hast more patternes of thy work, observe them all, &c.

20. Thou shalt observe that the Angles of the Ascendant

and a tenth and Seventh be fortunate; as also the Lord of the Ascendent, and place of the Sunne and Moon; and the place of part of the Fortune, and the Lord thereof; and the Lord of the foregoing conjunction, and prevention, &c.

21. Magicians advise us, that in casting, or in graving I∣mages, we would write upon it the name of the effect; and this upon the back, when evill, as destruction; on the belly, when good, as love. Moreover in the forehead of the Image let be written the name of the species, or individuum, which the I∣mage represents; or for whom, or against whom it is made. Also on the breast let the name of the signe, or face ascending, and the Lord thereof be written; also the names and charact∣ers of its Angles. Moreover in making the Image, they advise that prayer, for the effect for which it is made, bee used.—Now they use the Images being made diversly, according to the vertues thereof. Sometimes they hang them, or bind them to the body; sometimes they bury them under the earth, or a River; sometimes they hang them in a chimney over the smoak; or upon a tree, that they may be moved by the wind; sometimes with the head upward, and sometimes downward; sometimes they put them into hot water, or into the fire. For they say, as the workers of the Images do affect the Image it selfe; so doth it bring the like passions upon those to whom it was ascribed, as the mind of the Operator hath dictated it.

22. To make one fortunate, we make an image, in which these are fortunate; viz. the significator of the life thereof, the givers of the life, the signes and planets. Moreover to the Ascendant, the middle of the heaven, and the Lords thereof, be fortunate: also the place of the Sunne, and place of the Moon, part of Fortune, and Lord of conjunction, or preven∣tion made before their nativity, by depressing the malignant planets. But if we will make an Image to procure misery we must doe contrarywise; and those which wee place here fortunate, must there be infortunate, by raising malignant stars.—Also for the destroying or prejudicing any, let there be made an Image under the ascension of that man, whom thou wouldst destroy, and prejudice; and thou shalt make unfortunate the Lord of the House of his life, the Lord

of the ascending, and the Moon, and the Lord of the house of the Moon, and the Lord of the house of the Lord ascending, and the tenth house, and the Lord thereof &c.

23 The youth to be initiated to Diaination by magick spells, ought to be chosen, sound, without sicknesse, ingenious comely, perfect in his members, of a quick spirit, eloquent in speech; that in him the divine power might be conversant, as in the good houses: that the minde of the youth having quickly attained ex∣perience, may be restored to its divinity.—If therefore thou shalt be a man perfect in the sound understanding of Religion and piously, and most constantly meditatest on it, and with∣out doubting believest; and art such an one on whom the au∣thority of holy Rites, and Nature hath conferred dignity a∣bove others, and one whom the divine powers contemn not; thou shalt be able by praying, consecrating, sacrificing, invoca∣ting, to attract spiritual, and coelestial Poems; and to imprint them on those things thou pleasest; and by it to vivifie every magical work.

24. Sacred words have not their power in Magical operati∣ons, from themselves, as they are words; but from the occult divine powers, working by them in the mindes of those who by faith adhere to them: by which words the secret power of God, as it were through Conduit pipes, is transmitted into them; who have eares purged by Faith, and by most pure con∣versation, and invocation of the divine Names, are made the habitation of God, and capable of these divine influences, whosoever therefore useth rightly these words, or Names of God with that purity of minde, in that manner, and order, as they were delivered; shall both obtain, and do many wonderful things.

25. To work Miracles by divine names, words, seales, cha∣racters; all must be done in most pure gold, or virgin parch∣ment, pure, clean, and unspotted; also with Inke made for this purpose of the smoak of consecrated waxe lights, or incense, and holy water. The actor also must be purifyed and cleansed by sacrifice, and have an infallible hope, a constant Faith, and his minde lifted up to the most high God, if he would surely obtain this divine power.

26. There are four kinds of divine phrenzy proceeding from

several Deities; viz. from the Muses, from Dyonisius, from Apollo, and from Venus. The first phrenzy therefore proceed∣ing from the Muses, stirs up, and tempers the minde, and makes it divine, by drawing superiour things to inferiour things, by things natural. Of which there are nine degrees, &c.—The second phrenzie proceeds from Dionysius; this doth by expiations exteriour, and interiour, and by conju∣rations, by mysteries, by solemnities, rites, temples, and observa∣tions divert the soul into the minde, the supreme part of it self, and makes it a fit and pure temple of the Gods, in which the divine spirits may dwell, which the soul then possessing as the associate of life, is filled by them with felicity, wisdome and oracles; not in signes, and marks, and in conjectures; but in a certain concitation of the minde, and free motion, &c.—The third kinde of phrenzy proceeds from Apollo, viz. From the minde of the world: this doth by certain sacred mysteries, vowes, sacrifices, adorations, invocations, and certain sacred Arts, or certain secret confections; by which the spirit of their God did infuse vertue, make the soul rise above the minde, by joyning it with Deities, and Daemons, &c.—The fourth kind of phrenzie proceeds from Venus; and it doth by a fervent love, convert and trans-unite the minde to God, and makes it altogether like to God, as it were the proper image of God.—The soul therefore being converted and made like to God, is so formed of God, that it doth above all intellect, know all things by a certain essential contract of divinity.—Doth, besides that it hath by its integrity obtained the spirit of prophecy, sometimes work wonderful things, and greater then the nature of the world can do, which works are called Miracles.

27. It was a custome amongst the Ancients, that they who should receive Answers, certain expiations and sacrifices being first celebrated, and divine worship ended, did religiously lye down, even in a consecrated chamber, or at least on the shrines of sacrifices, &c.

28. Whosoever would receive divine Dreams; let him be well disposed in body, his brain free from vapours, and his mind from perturbations; and let him that day abstain from supper, neither let him drink that which will in••bria••••; let him have

a clean and neat ehamber, also ex••rcized, or consecrated; in the which a perfume being made, his temples annointed, things causing dreams being put on his fingers, and the representation of the heavens being put under his head; and paper being con∣secrated, his Prayers being said; let him go to bed, earnestly meditating on that thing which he desireth to know: so shall he see most true and certain dreams, with the true illumination of his intellect, &c.

29. Every one that works by Lots, must go about it with a minde well disposed, not troubled, not distracted, and with a strong desire, firm deliberation, and constant intention of knowing that which shall be desired. Moreover he must, being qualified with purity, chastity, and holinesse towards God, and the coelestials, with an undoubted hope, firm faith, and sa∣cred Orations, invocate them; that he may be made worthy of receiving the divine spirits, and knowing the divine pleasre. For if thou shalt be qualified, they will discover to thee most great secrets by vertue of Lots: and thou shalt become a true Prophet, and able to speak truth concerning things past, pre∣sent, and to come, of which thou shalt be demanded.

30. Whosoever being desirous to come to the supreme state of the soul, goeth to receive Oracles; must go to them being chastely and devoutly disposed, being pure and clean to go to them; so that his soul be polluted with no filthinesse, and free from all guilt. He must also so purifie his Minde, and Body, as much as he may, from all diseases, and passions, and all irrational conditions; which adhere to it as rust to iron, by rightly com∣posing, and disposing those things, which belong to the tran∣quility of the minde; for by this means he shall receive the truer, and more efficacious Oracles.

31 We must therefore first observe cleanness in food, in works, in affections; and to put away all filthinesse, and perturbations of the minde, and whatsoever sense, or spirit, that offends and whatsoever things are in the mind unlike to the heavens; not on∣ly if they be in minde and spirit, but also if they be in the body, or about the body: for such an external cleannesse is believed not to help a little to the purity of the minde, &c.

32 They that desire to have this spirit pure, and potent; 〈◊〉〈◊〉 them use dryer meats, and extenuate this grosse body with fast∣ings,

and they make it easily penetrable; and lest by the weight thereof, the spirit should either become thick, or be suffocated; let them preserve the body clean, by Lotions, Frictions, exercises, and cloathings; and corroborate their spirits by lights, and fumes; and bring it to be a pure and thin finenesse.

33. We must acquit and avert our mindes from all multi∣tudes, and such like passions, that we may attain to the simple truth? which indeed many Philosophers are said to have at∣tained to in the solitude of a long time. For the minde by solitude, being loosed from all care of humane affairs, is at leasure, and prepared to receive the gifts of the coelestial dei∣ties.

34. It is believed, and it is delivered by them that are skil∣ful in sacred things, that the minde also may be expiated with certain institutions, and sacraments ministred outwardly, as by Sacrifices, Baptisms, and Adjurations, Benedictions, Consecrati∣ons, sprinklings of Holy water, by annointings, and fumes; not so much consecrated to this, as having a natural power thus to do.

35. Moreover, the Magicians when they made any confe∣ction, either natural, or artificial, belonging to any star; this did they afterward religiously offer and sacrifice to the same star: receiving not so much a natural vertue from the influence thereof, being opportunely received, as by that religious obla∣tion receiving it divinely confirmed, and stronger, &c.—Moreover to the coelestial and aetherial Gods white sacrifices were offered: but to the terrestrial, or infernal, black &c.

36. Moreover, we must petition for, and to the effectors of the thing desired; viz. Such an Angel, Star, or Heroe, on whom the office lies: but observing that our invocation on them must be made with due number, weight, and measure; and according to the rules delivered concerning inchantments.

37. Consecration is a lifting up of experiments, by which a spiritual soul, being drawn by proportion and conformity, is infused into the matter of our works, according to the traditi∣on of Magical Art rightly and lawfully prepared, and our ••ork is vivified by the spirit of understanding.—So in the consecration of water, fire, oyle, places, paper, swords, &c. Let there be commemoration made, &c.

38. Whosoever therefore thou art, who desirest to operate in this faculty, in the first place implore God the Father, being one; that thou also maiest be one worthy of his favour: bee cleane within and without, in a cleane place.—Wash your selves oft, and at the daies appointed, according to the mysteries of number, put on cleane cloaths, and abstaine from all uncleannesse, pollution, and lust.—Be not thou coupled to a polluted or menstruous woman, neither to her who hath the Hemachoides, touch not an uncleane thing, nor a carkase.—Thou shalt wash, and annoint, and perfume thy selfe, and shalt offer sacrifices.—Further, perfumes, sacrifice and unction penetrate all things, and open the gates of the elements, and of the heavens, that through them a man may see the secrets of God; heavenly things, and those things which are above the heavens, and also those which descend from the heavens, as Angels and Spirits of deep pits, and profound places, apparitions of desert places, and doth make them to come to you, to appeare visibly, and obey you.

39. Moreover, whatsoever thou operatest, do it with an earnest affection, and hearty desire; that the goodnesse of the heavens, and heavenly bodies may favour thee; whose favour that thou mayest the more easily obtaine; the fitnesse of the place, time, profession, or custome, diet, habit, exercise, and name also do wonderfully conduce: for by these the power of nature is not onely changed, but also overcome. For a fortunate place conduceth much to favour.—What place is congruous to each one, must be found out by his nativity, &c.

40. Make election also of houres & daies for thy operations. For not without cause our Saviour spake, Are there not twelve houres in the day, and so forth? For the Astrologers teach, that times can give a certaine fortune to our businesses. The Ma∣gicians likewise have observed; and to conclude, all the anti∣ent verse men consent in this; that it is of very great concern∣ment, that in what moment of time, and disposition of the heavens, every thing whether naturall, or artificiall, hath re∣ceived its being in this world: for they have delivered, that the first moment hath so great power, that all the course of

fortune dependeth thereon; and may be foretold thereby.

All these are not ashamed to shew themselves in English, ere this. I have onely now collected them here, and there (with a running hand) to the intent, that (at one view) it might be discerned; at least (by comparison) examined; whether these dignifications, qualifications, dispositions, preparations of Magick and Astrologie; be not onely so superstitious; as for conscience, and religion, to abhor them: but so ridiculous as for reason, and sense to deride them? And whether these their preparations, be not meer pollutions in themselves; and these their dignifications very vilifications, to natural, and moral men: and these their consecrations, be not utter abomi∣nations to God, and all good men? Nay, and whether the most damnable witches, have not been initiated, by such kind of preparative solemnities: and their most execrable witch-crafts operated, by such effectual ceremonies, as these; yea and they more fair seeming, then the fairest of them?

CHAP. XXV.

From the folly of Interrogations, and Elections.

WHether, besides the superstition, and vain curiosity; it be not extreme folly, and madnesse; to make ob∣servation, inquisition, election of dayes and hours (from a mans geniture, and the disposition of the stars) where∣in to auspicate a businesse; be it greater, or lesse? Especially seeing the directing Art it self is not onely depraved commenti∣tiously (as themselves confesse) by the arrogance, ambition, vainglory, covetousnesse, and deceitfulnesse of the Artists: but how are they able to vindicate it from a more commentitious invention, and idle speculation, or inspection (according to such numbers, additions, substractions, such days, hours, minutes, scruples, &c.) of such a star, or planet, in such a positure, or a∣spect; such a conjunction, constellation, configuration; such a

house, such a Lord of the Ascendant, such a Lord of the Horo∣scope; such a significator, such a Promissor, such a Peregrinator, such an ambulator, such a prerogator, such a dispositor, such an E∣missary, &c. with such motions, congressions, profections, fortifi∣cations, oppositions, corrections, rectifications, directions, elections, &c. And how do they prove that such fictions (not onely of things, but of names) at least such disorderly confusions of both, should not onely be the Rulers ordaining, and ordering; but the rules of foreknowing and foretelling mens fates and fortunes, manners, actions, businesses, successes; fortunate or unfortunate, &c.? Is it not great imprudence then, for any to be here enquiring? And as great impudence for them to under∣take to be here resolving?

1. As concerning Fortune in general; If you would know whether your fortunatenesse or infortunity, prosperity or ad∣versity shall be more, or lesse; in the beginning, middle, or end of your life; in body, minde, name, goods, relati∣ons, &c.

2. As concerning Religion; If you would know, whether you shall be of any Religion, or none; whether of a true, or of a false Religion; whether heretical, schismatical, hypocri∣tical; whether constant, or wavering in Religion, &c.

3. As concerning marriage; If you would know whether you shall ever marry, or not; when, or about what age you shal marry; how many wives, or husbands, you shall have; whe∣ther you shall get a wife easily, or after long and hard suit; which shall love first, or most, sc. the husband the wife; or the wife the husband; whether you two shall live long together; and love mutually, equally, and constantly; whether your wife shall be a virgin, a widdow, or an harlot; be noble, or base; beautiful, or deformed; rich, or poor; faithful, or disloyal; vertuous, or vitious; wise, or foolish; sullen, or cheerful; frugal, or lavish; subject or imperious; modest and silent, or light and loquacious; which of you twain shall die first, or the one bury the other, &c.

4. As concerning children; If you would know, whether your wife shall be fruitful, or barren; whether she shall bring forth twins, or monsters; whether boys, or girls; when and under what constellations to lie with your wife; for the be∣getting

of children male, or female; tall, or low of stature; fair, or deformed; healthful, or sickly; dull, or witty; wise, or foolish; rude, or mannerly; long lived, or short lived; whether your children shall be many, or few; dutiful, or un∣gracious; thriving, or prodigal, &c.

5. As concerning friendship; If you would know, whether your friend shall be true, faithful, useful, constant; or on the contrary; whether your enemies shall be potent, or impotent; noble, or base; secret, or open; reconcileable, or implacable; whether you shall have more enemies then friends; and your enemies more ready, and able to hurt; then your friends to help; whether your greatest friends or enemies shall be aliens, or allies, &c.

6 As concerning honours; If you would know, whether you shall be honourable or despised; preferred, or disgraced; abroad, or at home; whether you shall attain to honour, and preferment by the Princes favour, by wealth, by the mediation of friends, or by your own deserts; whether your honours shall last, and how long, &c.

7. As concerning Magistery and Magistracy; If you would know what course of life you shall lead; publick, or private; military, or civil; liberal, or mechanick; when, under what constellation, and with what election to auspicate, or enter upon your Science, Art, Trade, Occupation, Profession, Office, Place, Calling; what shall be your advantage, or prejudice hereby, &c.

8. As concerning servants; Whether you shall live, or die a servant; whether you shall serve a good, or a bad master; when and under what planetary elections to go to service, that so it may be both more easie, and beneficial, &c.

9. As concerning building; when, or according to what electional houses of the heavens, to build your house on earth: so as it may stand firm against wind, and rain, escape fire, and be freed from rats, mice, &c.

10. As concerning husbandry; If you would know accor∣ding to what sydereal elections, to hire, let, plant, improve, plow, sow, reap, &c.

11. As concerning commerce; If you would know when and under what fortunate position of the starres; to buy and

sell, and gain by the bargain; what commodities will be cheap, or dear, and when; &c.

12. As concerning Riches; If you would know whether you shall waxe rich by inheritance, acquisition, dead mens goods, merchandizing, other mens mony, by mines, woods, cattle, husbandry, finding of hidden treasures, by offices, pla∣ces, executorship, feoffeship, &c. Whether you shall get goods lawfully, or unlawfully; with ease, or industry; when your wealth will grow upon you, to what measure or value they wil amount, and how long they shall last: And whether you shall become poor by suertiship, compartnership, contention, idle∣nesse, luxuriousnesse, unprudence, fire, water, winds, rots, mur∣rains, thieves, robbers, plunderings, and whether your riches, or poverty shall be first, or last.

13. As concerning Laws, and Lawings; If you would know on what lucky day, or electional hour, to enter your suit: whether your advocate will be faithful and diligent in plead∣ing your cause; and the Judge just; and whether win the day, or get the better of your adversary, &c.

14. As concerning travelling; If you would know under what aspects to begin your journey prosperously; whether it is safest to go by sea, or by land; by night, or by day; with com∣pany, or without; on horseback, or on foot; whether your journey shall be long or short, your travel pleasant, or tedious; your return safe and advantagious, &c.

15. As concerning wars; If you would know under what happy conjunction to raise your men, whether they shall be trusty and couragious; what weapons to make choice of; what fortunate day to appoint for the battle; where to take your ground; when to give the onset; when to retreat; how to get the victory, &c.

17. As concerning things lost or stoln; If you would know where they are, who is the thief, whether you shall recover your goods; and how improved, or impaired, &c.

18. As concerning sports, and recreations; If you would know whether it is best to take your pleasure within doors, or without; when to goe on hunting with sport, and successe; whether you shall win, or lose, in playing at cards, dice, &c.

19. As concerning the minutest matters; If you would

know with what auspication, and election, to wash your hands; kemb your head; cut your hair; pair your nails; put on new cloaths, greet a man, or meet a beast that is com∣ing towards you, &c.

20. As concerning health, or sicknesse; If you would know which of these shall be first, or last; whether natural, or accidental; what degree of malignity is to be gathered from the hour of decumbency; whether the sicknesse, or disease be curable, and recoverable yea, or no; &c.

21. As concerning death; If you would know, whether it shall be natural, or vioient; honourable, or shameful; a∣broad, or at home; suddain, or after long languishing; soon∣er, or later: whether you shall die by justice, cruelty, treache∣ry, and casualty; by poyson, pestilence, sword, famine, thun∣der, shipwrack, fire, water, beasts, thieves, robbers, servants, children, neighbours, strangers; by open or secret enemies, &c.

Besides all these (and infinite such like) speculative interro∣gations, as touching auspicating elections (common both to prescribers and consulters) there are, together with these con∣stellations, certain practical configurations: as the fabricati∣ons of Images, statues, pictures, Talismanus, idols (painted, molten, graven) under certain sydereal conjunctions; for the repelling of things hurtful from you; and procuring of things helpful to you, viz. If you would drive away any ve∣nemous serpent, or noysom beast; make the figure thereof in some certain matter, under some convenient constellation, and inscribe thereupon the name of the signe ascending, and the name of the thing you would expell, &c. And for the con∣trary effect, do it after a contrary constellation, &c. And observe the like, in alluring to love; or in provoking to hatred; in curing of diseases, and procuring of health, &c. But by no means (so conscientious, or cautious they are) ascribe the ef∣fect to the Image; for that's (say they) idolatry, superstiti∣on, witchcraft: but to the constellation: and I pray, what's that? But I am weary with reckoning up (in part) things of so great folly; and of greater impiety. Onely I ask (not them, but the sound, and sober) if indeed they be not so? I mean, if the businesse, and folly of the world (brought and

sought to be directed by the businesse, and folly of an Art) be not very much repugnant to humane prudence; and to divine providence much more?

CHAP. XXVI.

From the conviction of Confession.

WHether Magicians and Astrologers themselves, have not plainly and plentifully, discovered and ac∣knowledged, the vanity and impiety of Magick and Astrology? And whether it be not an Argument irrefra∣gable against an Art, or operation: whenas the Arch-Artists are so far convinc't, as to confesse the pravity, and obliquity thereof themselves? For who can more truly and fully set them forth, then they that have given themselves over to study and practise them? How many things (of old, and of late) have been spoken (either through a spirit of recantation, a conscience of conviction, or a fury of exclamation) by magi∣cians, against Magick; and by Astrologers, against Astrology? Hear what one of them saith both against himself, and all the rest; of what kind or sort soever.

Whatsoever things have here already, and shall afterward be said by me; I would not have any one assent to them: nor shal I my self any further, then they shall be approved of by the uni∣versal Church, and the Congregation of the faithful—Magi∣cians, and those who were the authors of this Art amongst the Antients, have been Chaldeans, Aegyptians, Assyrians, Persi∣ans, and Arabians; all whose Religion was perverse, and pol∣luted idolatry. We must very much take heed, lest we should permit their errors to war against the grounds of the Catholike Religion: For this was blasphenious, and subject to the curse; and I also should be a blasphemer, if I should not admonish you of these things in this science. Wheresoever therefore you shall find these things written by us; know that these things are

onely related out of other Authors, and not put down by us, for truth; but for a probable conjecture, which is allyed to truth; and an instruction for imitation in those things that are true.—Of Magick I wrote (whilst I was very young) three large books, which I called Of Occult Philosophie; in which what was then, through the curiosity of my youth, erroneous, I now being more advised, am willing to have retracted, by this Reeantation: For I have heretofore spent very much time and cost in these vanities. At length I grew so wise, as to understand how, and by what reasons I was bound to dehort others from this destruction. For whosoever do not in the truth, nor in the power of God, but in the delusions of Devils, according to the operation of the evil spirits, presume to divine, and prophe∣cy, and by magical vanities, exorcisms, inchantments, love po∣tions, allurements, and other devilish works and deceits, of I∣dolatry, exorcising prestigious things, and making ostentation of phantasms, boasting themselves to work miracles, presently vanishing: all these, with Jannes, and Iambres, and Simon Ma∣gus shall be destinated to the torments of eternal fire.

The antient Philosophers teach us to know the nature of the genius of every man, by stars, their influx, and aspects, which are potent in the nativity of any one: but with instructions so diverse, and differing amongst themselves; that it is much dif∣ficult to understand the mysteries of the Heavens by their dire∣ctions, &c.

Cicero following the stoicks, affirms that the foreknowing of future things belongs onely to the Gods. And Ptolomie the A∣strologer saith, that they onely that are inspired with a deity, foretel particular things. To them Peter the Apostle consents saying, Prophesying is not made according to the will of man, but holy men spake as they were moved by the Holy Ghost.

Take heed that you be not deceived by them that are decei∣ved. Neither can the great reading of books direct you here, since they are but as riddles. How great writings are there made of the irresistible power of magical Art, of the Prodigious Ima∣ges of Astrologers, of the monstrous transmutations of Alchi∣mists, of the blessed stone, by which, Mydas▪ like, all mettals that were touched, were presently transmuted into Gold, or Silver. All which are found vain, fictitious, and false, &c.—What∣soever

the monstrous Mathematicians, the prodigious Magi∣cians, the envious Alchymists, and bewitching Necromancers can do by spirits.

See where their Faith is placed, where their hope is reposed, who endeavour to subject the Elements, Heavens, Fate, Nature, Providence, God, and all things, to the command of one Ma∣gician: and seek for the preservation of a kingdom from De∣vils, the enemies of publike preservation; Saying in their heart with Ochozi••s, there is not a God in Israel, let us go and consult Beelzebub, the God of Acbron, &c.—Are they not delivered over to a reprobate sense, who desire the certainty of secret counsels from the Devil, the father of lies: and hope for victory elsewhere, them from the Lord of Hosts?—All these ungodly follies are wont to bring destruction to the admirers thereof: to which truly they who especially confide, are made the most unfortunate of all men.—Surely it is unknown to these Fools, and Slaves of the Devil for to finde out things to come; and to pronounce truth concerning those things which hang over our heads, and are occult, and from heaven portended unto men; and to effect things which exceed the common course of Nature, &c.——O Fools, and wicked! Who by these Arts would establish a kingdom; by which formerly most potent Empires have fallen, and have been utterly overthrown.

It is now time to speak of the Mathematical disciplines, which are reputed to be the most certain of all other; and yet they all consist not, but in the opinions of their own Doctors; to whom much faith is given; who also have erred in them not a little. Which Albumasar (one of them) attests to us, saying; that the Antients, even since Aristotles time, have not plainly known the Mathematicks. For seeing all these Arts are chiefly conversant about the spherical, or round, whether figure, or number, or motion; they are forced at length to con∣fesse, that a perfect round, or spherical, is no where to be found neither according to Art, nor according to Nature. And these disciplines, although they have caused heresies in the Church, few, or none; yet (as Augustine saith) they nothing per∣tain to salvation; but rather induce to errour, and recall from God: and (as Hierome saith) are not sciences of piety.

This Arithmetick (vaine and superstitious) hath brought forth Geomaney, and divination, and cogging, dicing, or chan∣cing, and whatsoever is of that sort of sortilegious numerals. Although almost all doe adopt Geomancy to Astrologie, be∣cause of the like judiciall way: and because they draw the power thereof not so much from number as motion.—Of this there have written among the Antients, Holy; among the moderne, Gerardus Cremonensis, Bartholomeus Parmensis, and one Tundinus. I also have written a certaine Geomancy, farre different from that of others: and yet not lesse superstitious, and fallacious; or if you will, let me say, not lesse lying then all the rest.

Neither do I think that to be passed over which the Pythago∣rick•…•… did assert; and which others think that Aristotle himselfe believed: sc. that the elements of Letters doe possesse their cer∣tain numbers; out of which they did divine by the proper names of men: the numbers of the letters of every one being collected in summe; which compared, they gave to him the palme, whose summe exceeded the other; whether it was en∣quired about warre, or strife, or marriage, or life, or any other the like.—And there are, who by the same compute, promise themselves to finde out the Horoscopes: as I know not whom, one Alchandrius by name, an obscure Philosopher, hath delive∣red con••erning them.

Moreover I cannot easily say, what Pythagoricall mysteries, what Magicall powers, they dream to be in numbers; although divided of things themselves: yea and dare say, that the world could not have been created by God, but by those instruments and exemplars: and that the knowledge of all divine things are contained in numbers, as in a rule, of all, most certaine. Hence arose the heresies of Marcus, and Magus, and Valenti∣nus, founded on numbers, and proceeding from numbers; who presumed themselves able to finde out, and declare divine religion, and innumerable secrets of the divine truth, by most frigid numbers.—All which are vaine, and feyned, and false; neither remaines there any thing of truth to these Arithmeti∣cians, but an insensate and inanimate number: and yet they suppose themselves to play the part of a divine, or divining men, because they know how to number

The Astrologie, which is Astronomie (or rather the Astrono∣mie which is Astrologie) is wholly fallacious; and much more nugacious then the fables of Poets, whose Masters (bold men in truth, and authors of prodigies) out of an impious curiosity, after their owne fancy, and above humane capacity (as if it were Basilides the hereticke his Abraxas) fabricate the heavenly orbes; and depaint the measures of the starres, their motions, figures, images, numbers, concents; as if they were but of late descended downe from heaven, and had been there conversant for some time: by which they imagine all things stand, are done, and may be knowne. And yet about these very things they are greatly disagreeing among themselves, and contrary, and repugnant one to another: so that I doubt not to say with Pliny, it plainly argues the incon∣stancy of this Art, and that it is none: in that, teaching the very principles of it, one way thinke, or judge the Indians, o∣therwise the Chaldeans, otherwise the Aegyptians, otherwise the Mores, otherwise the Jewes, otherwise the Arabians otherwise the Greekes, otherwise the Latines; otherwise the ancient, o∣therwise the moderne Authors. For, treating of the number of the Spheres; Plato, Proclus, Aristotle, Averroes, and almost all the Astrologers before Alphonsus, a few only excepted, doe number eight Spheres only; yet Averroes and Rabbi Isaac say, that Hermes, and some of the Babylonians, placed the new orbe, or ninth sphere. To which opinion adhere, Azarcheles the More, and Tebith, and the same learned Rabbi, Isaac, and Alpetragus; to which assent Albertus the Almaine, of his age (I know not for what famous enterprize of his) called the Great: and all they, who approve of the accesse and recesse of motions. But the junior Astrologers now surmise, that there are ten Orbes; which Albertus himselfe supposes Ptolomie also to have held. Averroes also supposes him to reckon up nine; when as in truth Ptolomie affirmes no more but eight. But Alphontius some∣time following the judgement of Rabbi Isaac, by surname Ba∣z••m▪ held nine Spheres: yet four yeeres after the edition of his Tables, adhering to the opinions of Albuhassen the More, and Albategni, he recal'd himselfe againe to eight. Also Rabbi Abraham Avenezra, and Rabbi Levi, and Rabbi Abraham Za∣cutus, do suppose there to be no moveable orbe above the eight:

and as touching the motion of the eighth Orbe, and of the fixed Stars, they are very various amongst themselves. For the Chaldeans and the Aegyptians affirm it to be carried with one motion onely: to whom assent Alpatragus, and of the mo∣dern Alexander Aquilinus. But the rest of the Astronomers, from Hipparchus to our times, say that it is carried about with many motions. The Talmudisticall Iewes assigne to it a double motion. Azarcheles and Tebith, and Johannes Regiomontanus have ascribed to it the motion of Trepidation, which they say is of accesse, and recesse; above the little circles that are about the head of Aries and Libra. But in this they differ among themselves: because Azarcheles saith, the moveable head cannot be distant from the fixt, more then ten parts. But Tebith saith, not more then four parts, with ten, and almost nine minuts. Johannes Regiomontanus saith, not more then eight parts: and therefore the fixed Stars not alwaies varying to the same parts of the world; but they conceive them sometime returning where they began. But Ptolomy, Albategni, Rabbi Levi, Aven∣nezra, Zacutus, and (amongst the moderne) Paulus Florentinus, and Augustinus Ritius (very familiar to me in Italy) affirm the Stars to be moved alwaies and continually, according to the successions of signes. The latter Astronomers attribute a tripple motion to the eighth Sphere; one proper, which we have called that of Trepidation; which is compleated once in seven thousand yeeres: another which they call that of Gy∣ration, from the ninth Sphere, whose circumvolution is not finished in lesse then forty nine thousand yeeres: the third, from the tenth Orbe, which they call the motion of the First moveable, or the motion of Rapture, or the Diurnall; which within a naturall day returns daily to his beginning. Further∣more they who attribut a double motion to the eighth Sphere, doe not all of them agree among themselves: For almost all the modern, and they who admit of the motion of Trepida∣tion, doe argue it to be hurried along in a superiour Sphere: but Albategni, Albuhassen, Alfraganus, Averroes, Rabbi Levi, Abraham Zacutus, Augustinus Ritius, doe think that the Di∣urnall motion, which others think to be the motion of Rap∣ture, is not proper to any Sphere, but is done by the whole Heavens. And Averroes himselfe saith, that Ptolomy (in his book

which he inscribed of narrations) doth deny the motion of Gyration. And Rabbi Levi saith, he thinks with Averroes, that the Diurnall motion is done by the whole Heavens. Again, they no more agree, about the measure of the motion of the eighth Orbe, and of the fixed Stars. For Ptolomy thinks that the fixed Stars are moved one degree in an hundred yeers. Albategni contends this to be done in sixty six Aegyptian yeers: To whom assent Rabbi Levi, Rabbi Zacutus, and Alphontius, in the cor∣rection of his Tables. Azarcheles the Moore saith, they are moved one degree in seventy foure yeeres: Hipparchus in se∣venty and eight. Many of the Hebrews, as Rabbi Iosue, Moyses, Maymonides, Rabbi Avenezra, and after them Hay Benrodam, in seventy yeeres: Johannes Regiomontanus, in eighty yeers: Augustinus Ritius holds the middle betwixt the opinions of Albategni and the Hebrews; thinking that the fixed Stars are not moved one part of the Heavens, sooner then sixty yeeres; nor slower then seventy yeers. But Rabbi Abraham Zacutus (as Ri∣tius tels us) testifieth out of the tradition of the Indians, that there are yet in Heaven two Stars Diametrally opposite one to the other; which, contrary to the order of signes, fulfill not their course in lesse then an hundred forty foure yeeres. Also Alpetragus himselfe thinks, that there are in the Heavens vari∣ous motions, yet unknown to man; which if it be so, there may be Stars and bodies there, to which those motions may agree; which either men cannot discerne by reason of the ex∣ceeding altitude; or no Arts as yet have by observation found out. To which Phavorinus the Philosopher in Gellius, assents; in his oration against the Genethliacks. It therefore remaines to conclude, that no Astronomer as yet hath descended from Heaven, who could teach us the inerrant motion truely and certainly. Neither hath the true motion of Mars hitherto been known; which also Johannes Regiomontanus complaines of, in a certain Epistle to Blanehinus. Also one Gulielmus de sancto Clodoaldo, an excellent Astrologer, hath left written the errour of the same motion, in his observations two hundred yeers since and more; and none of the latter hath hitherto corrected either him or it. Moreover it is unpossible to finde out the true ingresse of the Sunne into the aquinoctiall points: which Rabbi Levi proveth by many reasons. But what should

we speake of those that are found out since; how the former have erred about them? For many, with Tebith, have thought the greatest declination of the Sunne to be continually varied: when neverthelesse it is alwaies carried in one measure. Yet Ptolomy thought otherwise of it; and it wat otherwise found out by Rabbi Levi, Avenezra, and Alphonsus. In like manner, concerning the motion of the Sunne, and measure of the yeere, they have found it otherwise, then Ptolomy, and Hip∣parchus have delivered. Likewise, as touching the motion of the Stage of the Sunne, Ptolomy conceives one thing; but Al∣bategni, and the rest another. Moreover of the images, and considerations of the fixed Stars; the Indians have delivered their opinions after one manner, the Aegyptians after another, the Chaldeans another, the Hebrews another, the Arabians another, Timotheus another, Arsatilis another, Hipparchus another, Ptolomy another, and the moderne writers another. I passe by here to tell, how they befoole themselves about the right and the left principle of the heavens; concerning which St. Thomas Aquinas, and Albertus the Almaine, two superstitious divines, while they seriously endeavoured to say something, could finde nothing to say: neither could any man certainly ever finde out any thing. Moreover the Galaxia, or the milkie circle, what it is, the Astrologers are yet ignorant of. I also forbeare to lengthen my speech about the excentricks, concen∣tricks, apicyeles, retrogradations, trepidations, accesses, recesses, raptures, and other motions, and circles of motions: seeing all these are not; are neither the workes of God, nor of na∣ture: but monsters of the Mathematicians, and trifles of Feig∣ners, derived from corrupt Philosophy, and the Fables of Poets; to which neverthelesse, as it were to true things, and created by God, or established in nature, these Masters are not ashamed to give so much Faith, as to referre unto these trifling vanities, as unto causes, whatsoever things are done in these inferiours: and say, that those feined motions are the princi∣ples of all inferiour motions. Such Astronomers as these, A∣naximenes his mayd hath opportunely castigated, by a saying not to be despised; for she using to walke abroad with her master Anaximenes, who on a certain day going early out of his house to inspect the Starres, while he was surely intent in

looking up to the heavens, he, unmindfull of the places site, fell suddenly into a ditch; then said his mayd, I wonder Ma∣ster upon what reason you should perswade your selfe that you can foreknow such things as are in Heaven; when as you cannot foresee those things that are before your own feet. The same facetious passage is reported concerning Thales Milesius; in like manner reproved by his hand-mayd Tressa. And it is not unlike to these, that Tully saith; The Astrologers while they are searching after the coastes of Heaven, none of them perceives what is before his own feet. I my selfe of a child, have taken in this Art from my parents; and further, I have lost much time, and labour in it: at length I have learned that this whole art, and every part of it, leaves you no other founda∣tion, but meere toyes and figments of imagination. And it now irketh, and repenteth me of my labour lost heretofore; and I did desire to bereave my selfe of all memory, and use of it, and had long since cast it out of my mind; nor would I ever have reassumed it, but that the violent intreaties of some potent ones (who are wont sometimes to abuse great & good wits, to unworthy artifices) had compelled me to fall upon it again; yea, and my own domesticall utility did perswade me, that I ought sometimes to enjoy their folly, and to observe them with trifles, that so greatly coveted after trifles. I truly say trifles; for what else hath Astrologie, but meere trifles of Poets and Fables, and portentous figments, with which they faine the heavens to be fully stored? Neither doe any kind of men agree more together, then Astrologers and Poets doe; excepting that they dissent about Lucifer and Vesp••r: the Poets affirming, that on what day Lucifer appeares before the Sunne rising, on the same day it followes the Sunne setting; which almost all the Astrologers deny to be done, besides those who place Ʋenus above the Sunne: because those Starres which are more remote from us, they seem in their rising to rise sooner, and in their setting to set later. But this discord of Astrologers about the site of Stars and Planets, had I not now remembred it, I had passed it by: in as much as it belongs not to Astrolo∣gers so much as Philosophers. For Plato after the Moon, places the second Sphere of the Sunne (or the Sphere of the Sunne second &c.) the same doe the Aegyptians, placing the Sunne be∣twixt

the Moon and Mercury. But Archimedes, and the Chal∣daeans place the Sunne the fourth in order. Anaximander, Me∣trod••rus, Chius, and Crates say, that the Sunne is the supreame of all, after which the Moon, and beneath these the rest errant, and inerrant. Xenocrates thinks that all the Stars are moved in one and the same superficies: and they discord no lesse about the magnitude and distance of the Sunne, the Moon, and the rest of the Stars. Neither is there any constancy of opinion amongst them about the Celestials, nor yet truth; neither is that any marvell, seeing the Heaven it selfe, which they search, is of all other most inconstant, and most replenished with tri∣fles and fables; for the very Twelve signes, and the rest of the Boreall and Australl images, had never ascended up to heaven, but by Fables. And yet the Astrologers live by these Fables, and impose them upon others, and make a gain thereby. But the Poats in the mean while (the egregious inventors of them) grow poore, and hungry.

There remaines yet another species of Astrologie, which they call the Divinatory, or the Judiciary; which treats of the revolutions of the yeers of the world, of nativities, of que∣stions, of elections, of intentions and cogitations, of ver∣tues, or powers; for the foretelling, casting up, eschu∣ing, or repelling the events of all things future; even of the secret dispositions of divine providence it selfe. Hereupon the Astrologers doe mart, or vent the effects of the Heavens, and the Stars, from yeers most remote, and before all memory of things, or the times of Prometheus, or (as they say) from the great conjunctions before the Flood. And they affirm that the effects, forces, motions of all living creatures, stones, metals, herbs, and whatsoever things in these inferiours, doe flow from these same Heavens, and Starres, and doe altogether de∣pend upon them, and may be searched out by them. Verely these are incredulous men, and not lesse impious, in not ac∣knowledging this one thing, that God had already made the Herbs, Plants, and Trees, even before the Heavens and Stars. Moreover, the most grave Philosophers, as Pythagoras, Democri∣tus, Bion, Favorinus, Panaetius, Carneades, Possidonius, Timaeus, Aristoteles, Plato, Plotinus, Porphyrius, Avicenna, Averroes, Hippo∣crates, Galenus, Alexander Aphrodisaeus, Cicero, Seneca, Plutarch,

and many more, who have searched the causes of things from every Art and Science; yet never remit us to these Astrolo∣gicall causes: which although they were causes, yet because they plainly knew not the courses of the Stars, and their forces (which is a thing most known to all wise men) they there∣fore cannot give a certain judgement of their effects. Neither are there wanting among them (as Eudoxus, Archelaus, Cassan∣drus, Hoychilax, Halicarnassaeus) most skilfull Mathematicians, and many other modern and most grave Authors, which con∣fesse, that it is impossible that any thing certain should be found out concerning the science of such judgements: both because of innumerable other causes cooperating together with the Heavens, which must be attended together; for so Ptolomy bids: as also because very many occasions doe hinder them; as namely customes, manners, education, shame, command, place, geniture, blood, meat, liberty of mind, and discipline; seeing these influxes compell not (as they say) but incline. Fur∣thermore, they who have prescribed the rules of judgements, doe for the most part determine such diverse and repugnant things of the same matter; that it is impossible for a progno∣sticator to pronounce any thing certaine, from so many, and so various, and dissonant opinions; unlesse there be in him some intrinsicall sense of things future, and occult; or some instinct of presage, or rather occult and latent inspiration of the Devill, by which, among these he may be able to discerne, or may be induced by some other way, to adhere now to this, now to that opinion: which instinct whosoever wanteth, he (as Haly saith) cannot be a Tel-troth in Astrologicall judge∣ments. Wherefore now, Astrologicall prediction must consist not so much of Art, as by a kind of obscure, lot, or chance of things. And as in the books, or games of Lottery, sometimes such an one is drawn forth, as speaks truth, and hits right; yet not by art, but by chance; so it is by chance, and not by art, that vaticinations come forth truely either from the mind, or the mouth of an Astrologer. To which Ptolomy attests say∣ing, the science of the Stars is from thee and from them: mea∣ning, that the prediction of things future and occult, is not so much from the observation of the Stars, as from the affecti∣ons of the mind. Therefore is there no certainty of this Art,

but it is convertible to all things, according to the opinion which is collected by conjectures, or imagination, or an im∣perceptible suggestion of Devils, or some superstitious lot or chance. This art therefore is no other then a fallacious con∣jecture of superstitious men, who through the use of long time, have made a science of uncertain things: in which, for the beguiling men of their money, they may deceive the unskil∣full, and may also be deceived themselves. And if the Art of these men be true, and be understood by themselves, whence then bubble out so many and so great errors in their progno∣stications? But if it be not so, doe they not vainly and foolish∣ly, and impiously, to professe a science of things, that are not, or not understood? But the more cautelous of them pro∣nounce not upon futures, save obscurely: and such as may be applied to everything, and time, and Prince, and Nation. Out of a versatile artifice, doe they feyne ambiguous prognosticks; and after that any of them shall happen, then doe they gather the causes thereof; and after the fact or effect, then doe they establish old vaticinations with new reasons; to the intent they may seem to have foreseen. Just as the interpreters of dreames, who when they have a dream understand nothing of it for certain: but after that something is hapned unto them, then doe they adopt the dream to that which hapned. Fur∣thermore, seeing it is impossible, in such a variety of Stars, but to finde some of them well, some of them ill posited; here∣upon they take occasion of speaking what they please; and to whom they will they predict life, health, honours, riches, power, victory, soundnesse, off-spring, marriage, Priesthood, Magistracy, and the like: but if they be ill affected to any, to them they denounce deaths, hangings, reproaches, destructions, banishments, barrennesse, desolation, calamities, &c. not so much out of a wicked art, as out of wicked affections, drawing on to destruction those men that are credulous to these impi∣ous curiosities: and oft times committing among themselves both Princes and people, in deadly seditions and warres. I•• that Fortune fall in with their prognosticks; and among so many ambiguous things, if that one or other of them happen to be true, it is a wonder then to behold how they bristle, being crest-swolne; and how most insolently they predicate their

own predictions. But though they lie daily, and be convinced of lying, then they excuse it by blasphemy, or cover one lie with another, saying, a wise man ruleth over the Stars: when as in truth, neither doth a wise man overrule the Stars, nor the Stars a wise man, but it is God that ruleth over them both; or else they say, that some ineptitude, or incapacity of the receiver hindred the celestiall influxes. And they are angry at them who require any further faith, or proofe. Notwithstanding these circulators finde Princes and Magistrates that believe them in all things, and adorn them with publique stipends: when as indeed there is no kind of men more pestilent to a Com∣monwealth, then those that spread vaticinations, and promise things future from the Stars, and inspected Ghosts, from dreams, and such like artifices of divination. Besides they are men alwaies offensive or abominable to Christ, and to all that truly believe in him. Of whom Cornelius Tacitus complai∣neth, saying, The Mathematicians (for so they vulgarly named them) are a kind of men trecherous to Princes, and deceitfull to those that give credit to them; they have alwaies been pro∣hibited our City, and yet we could never have them expelled thence. Yea and Varro, a grave Author, testifieth, that the vani∣ties of all superstitions have issued from the bosome of Astro∣logie. There was in Alexandria a Tribute which the Astrolo∣gers used to pay, called Blacenominon, for the folly of it; because by an ingenuous folly they got their gain; and because that none but fooles and rash men used to consult them. For if from the Stars be mens lives and fortunes, why feare we? why are we troubled? Rather let us leave these to God, and the Hea∣vens, who neither can erre nor doe evill. And since we are but men, let us not be over wise in high matters, and more then is meet, and above our powers; but only so far forth as behooveth humane creatures. And moreover, in as much as we are Chri∣stians, let us leave to Christ the houres, and to God the Father the moments, which he hath put in his own power. But if our life and fortune be not from the Starres, then doth not every Astrologer run in vaine? But there is a kind of men so time∣rous and credulous, which (like as children doe their Goblin tales) more believe, and are more affraid of those things that

are not, then those that are: and by how much a thing is lesse possible, they feare it the more; and by how much it is lesse like to truth, so much the more firmly doe they believe it: who truely, if there were no Astrologers and Diviners, would die for hunger▪ And the foolish credulity of these men, forget∣full of things past, and negligent of things present, and head∣s••••ong upon things future, doth so favour these deceivers, that whereas in other men the faith of the speaker is rendred or suspected by one lie, that all the rest of truths are thereby ob∣scured? on the contrary, as concerning these lying Masters, one fortuitous truth must get credit even to notorious lies. To which truely they who trust most, are rendred of all men the most unhappy. As these superstitious vanities are wont to bring destruction to their observers; which antiquity witnes∣seth in Zoroastes, Pharaoh, Nebuchadonosor, Caesar, Crassus, Pom∣pey, Diotherus, Nero, and Julian the Apostate: who as they were most addicted to these toyes, so they perished most miserably in the confidence of them. And to whom the Astrologers had promised all things fortunate and joyfull; all things fell out most dolefull and unfortunate: as to Pompey, Crassus, and Cae∣sar; to none of whom they promised other, then that they should die old, at home, and with glory; and yet every one of them perished miserably, and untimely. Verily this is a perti∣nacious and preposterous kind of men, who professe them∣selves to foreknow things future; and yet are ignorant of things past and present: and while they professe themselves to all men, that they can declare all things, although most occult, yet very often they know not what is done in their own hou∣ses, in their own beds. Such an Astrologer More the English∣man taxes in this handsome Epigram.

Thou aery Prophet! to whom every Starre Opens it selfe, and straight way makes a warre, Of each mans future Fate. Thou hast a wife That ope's herselfe to all; she is so rife. This the Sunne sees, and all the Stars; and yet Not one of them forewarneth thee of it. Saturn's aloofe, as blind as e're; nor can Though nigh, discerne betwixt a stone and a man.

The beauteous Moon can with her bashful eye, Being a virgin, a virgin onely spie, Jove heeds Europa, Mars, Venus; Venus Mars; Sol looks to Daphne; and Mercury to Heres, Hence thy wifes Loves to thee they make not known; They have enough to do, to tend their own.

Moreover, it is known to all, how the Jewes, Chaldeans, Ae∣gyptians, Persians, Arabians, do dissent in the very rules of the Judiciary way: and how Ptolomie rejecteth the whole Astrolo∣gie of the Antients: and as Avenrodam defends him; so Albu∣masar inveighs against him. And all these doth Abraham Ave∣nezra the Hebrew lash. To conclude, Dorothaeus, Paulus, Ale∣xandrinus, Ephestion, Maternus, Homer, Tebith, Alchiudus, Za∣hel, Messahalla, and almost all the rest conceive and think o∣therwise. And since what they say, they cannot prove to betrue; they only defend themselves by way of experiment: neither do they all of em unanimously agree even about that. Nei∣ther do they differ lesse about the proprieties of the houses; out of which they prole the predictions of all events: which Ptolomie assignes one way, Heliodorus another, Paulus another, Manlius a∣nother, Maternus another, Porphyrius another, Abentagel ano∣ther, the Egyptians another, the Arabians another, the Greeks and Latines another, the Antients another, the Modern another. And for as much as it is not evident amongst them, after what manner they ought to constitute the beginnings, and the ends of those houses since the Antients fabricate them after one fashi∣on, Ptolomie after another, Campanus after another, Johannes Regiomontanus after another: whence it comes to pass, that they themselves by their own observations, do diminish all faith and credit to themselves; in that divers of them do ascribe divers properties to the same places; and not only so, but beginnings also, and ends. An impious kind of men! who attribute those things to the stars, that are belonging to God alone: and do make us free-born, to be the stars born slaves. And whereas we know that God created all things good; they deliver that there are certain stars malevolous, and authors of wickednesses, and of evil influxes: not without the greatest injury of God, and the heavens, that may be, defining that in those coelestials and in that divine Senate, evils, and wickednesses are decreed to be

done. And impute wholly to the stars, whatsoever is committed by us, through the fault of our own will; and what may fall out against order in nature, through the fault of the matter. Yea they fear not to teach most pernicious heresies, and infidelities; namely, while they proph••sse with impious temerity, that the gift of Prophecy, the power of Religion, the secrets of Consci∣ence, the command over devils, the vertue of miracles, the effi∣cacy of supplications, and the state of the life to come, do all depend upon the stars, are vouchsafed by them, and may be known from them. For they say, that the star of the Twins a∣scending, with Saturn, and Mercury joyned under Aquarius, in the ninth coast of heaven, a Prophet must be born: and that therfore the LordChrist was excellent in so many mighty works because in the same place, he had Saturn in Gemini. Also the sects of Religion, over which they place Jupiter as chief patron, they distribute by commixtion of other stars: so as Jupiter with Saturn, should make the Religion of the Jews; with Mars of the Chaldeans; with Sol of the Egyptians; with Venus of the Saracens; with Mercury of the Christians; with Luna, that of Antichrist, which they say is yet to come. And that Moses, from Astrological rules and reasons, instituted the Sabbath of the Jews, to be observed as a Religious day: and that the Christians therefore do erre in not resting from labour, and keeping holy day on the Jewish Sabbath, seeing it is Saturns day. Also they think that the fidelity of every one, towards men, or towards God, and profest Religion, and secrets of Conscience, may be deprehended from part of the Sun, and from the third, ninth, and eleventh houses of heaven: and they delivering many rules of foreknowing the thoughts, and as they say, the intentions of men. And they set up the coelestial configurations as the cau∣ses of the very miraculous works of divine omnipotence; as namely, of the universal flood, of the Law given by Moses, and of the virgins child-birth: and they fable, that the death of Christ the Redeemer of man-kind, was the work of Mars: and that Christ himself, in his miracles, used the election of hours, in which the Jews could not hurt him, while he went up to Je∣rusalem; and therefore he said to his Disciples diswading him, are there not twelve hours of the day? They say moreover, that whosoever hath Mars happily placed in a new house of hea∣ven;

he shall, by his sole presence, expel devils out of the pos∣sessed. And he that shall make supplication to God, the Moon and Jupiter, with the Dragons head, being conjoyned in the mid∣dle heaven; shall obtain all things, whatsoever he shall ask. And further, that the felicity of the life to come is bestowed by Jupiter and Saturn. And that if any man in his geniture, hath Saturn happily constitu••ed in Leo; his soul, after this life, be∣ing freed from innumerable miseries, shall passe to heaven, the first beginning of its original, and be applyed to the Gods. But for all this, to these execrable fopperies, and pernicious heresies Petrus Apponensis, Roger Bacon, Guido Bonatus, Arnoldus de nova villa, Philosophers; and Alyanensis, a Cardinal, and a Theologue, and divers other Doctors of a Christian name (not without an infamy of heresie) do subscribe: yea and dare testifie, and de∣fend, that they have experienced these for truth. But Johannes Picus Mirandula of late yeers, hath written against Astrologers, in twelve Books; and that in so great copiousnesse, that scarce any argument hath escaped him: as also with so great efficacy; so that hitherto, neither Lucius Balnutius, an eager propugna∣tor of Astrologie, nor yet any other defender of this Art, could save it from those reasons, that Picus hath brought against it. For he proveth, by most strong arguments, it to have been the invention not of men, but of Devils. Which self-same thing Firmianus saith; by which they have endeavoured to abolish all Philosophie, Medicine, Laws, and Religion, to the utter exter∣mination of man-kind. For first, it detracts from the faith of Religion, it extenuates miracles, it takes away providence: while it teaches that all things come to passe by the force of constellations, and that they doe depend by a fatal necessity up∣on the stars. Moreover it patronizes vices, excusing them as de∣scending from heaven upon us. It defiles and overthrows all good Arts; especially Philosophie; traducing causes from true reasons, to fables; and Medicine in like manner, turning from natural, and effectual remedies, to vain observations, and perverse superstitions, destructive both to body and minde. Further, it utterly undoes Laws, manners, and whatsoever Arts of humane prudence: while it would have Astrologie onely consulted, at what time, after what maner, and by what means any thing is to be done; as if it alone, drawing its authority over all down from heaven; did hold the scepter over life,

manners, and all both publike and private matters; and as if all other things were to be reputed vain, that did not acknow∣ledge it for patron. Indeed an Art most worthy for devils to professe from the first, to the deceit of man, and dishonour of God. Moreover the heresie of the Manichees, wholly taking away all liberty of will, flowed not elswhere, then from the A∣strologers false opinion, and doctrine of Fate. From the same fountain also sprung the heresie of Basilides, who pronounced 365. heavens, made of one another by succession and similitude, and the ostension of these to be the number of the dayes of the yeer (or the number of the days of the yeer to be the ostension of these) assigning to every one of them certain principles, and vertues, and Angels, and feigning names for them: but the chief of them all is Abraxas; which name, according to the Greek letters, containeth in it 365. which namely are the local posi∣tions of those heavens commentitiously divised by it. These things are therefore shown, that ye may know, that Astrology is the begetter of hereticks. Furthermore, as all the most emi∣nent Philosophers do explode this divinatory Astrologie: so Moses, Esaias, Job, Jeremias, and all the other Prophets of the old Law, do detest it. And of the Catholike Doctors, Augustin censures it as meet to be expelled Christian Religion; Hierome disputes it to be a kinde of Idolatry; Basil, and Cyp••ian do de∣ride it; Chrysostome, Eusebius, and Lactantius, do refute it; Gre∣gory, Ambrose, and Severianus inveigh against it; the holy Tole∣tane Councel forbids, and damns it; also it was anathematized in the Synod of Martin, and by Gregory the younger, and by A∣lexander the third, Popes; and was punished by the civil Laws of the Emperours. Among the antient Romans under Tiberius, Vitellius, Dioclesian, Constantine, Gratian, Valentinian, and Theo∣dosius the Emperours, it was prohibited the City, ejected, and punished; and by Justinian himself condemned capitally, as is manifest in his Code.

This place admonishes me to speak of the other Arts of divi∣nation, which yield vaticinations not so much by observation of the coelestials, as of inferiour things, having a certain sha∣dow, or imitation of the coelestials: that they being understood ye may the better know this Astrological Tree, from which do fal•• such fruit; and from which, as a Lernaean Hydra, a beast of many heads is generated. Amongst the arts therefore that are

hasty to divine for their own gain, Physiognomy, Metoposcopy, Chiro∣mancy, Aruspicy, the Speculatory, & the Onirocritical, whichis the in∣terpretation of dreams, and the Oracles of the furious, here challenge their seat. Now all these artifices are of no solid doctrine, neither do consist of any certain reasons but inquire of occult things, either by fortuitous lot, or agnition of spirit, or certain appearing conje∣ctures, which are taken up from quotidian observations of long time. For all these prodigious arts of divination are wont to defend themselves no other way, but by the title of experience, and to ex∣tricate themselves out of the bonds of objections; so often as they teach or promise any thing above faith, and beside reason. Of all which it is thus commanded in the Law; There shall not he found among you any one that maketh his son, or his daughter to passe through the fire, or that useth divination, or an observer of times, or an inchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizzard, or a Necro∣mancer. For all that do these things are an abomination unto the Lord.

Physiognomy, following from the inspection of the whole body, presumeth it can by probable signs attain to know, what are the af∣fections of body, and mind, and what a mans fortune shall be: so far forth as it pronounceth him Saturnial, or Jovial; and him Mar∣tial, or Solar; another Venereal, Mercurial, or Lunar: and collecting their horoscopes from the habitude of the body; and from affecti∣ons transcending, as they say, by little and little, unto causes namely Astrological; out of which they afterward trifle as they list.

Metoposcopy, out of a sagacious ingenie, and learned experience, boasts her self to foresent all the beginnings, the progresses, and the ends of men; out of the sole inspection of the forehead: making her self also to be the pupil of Astrologie.

Chiromancie feigns seven mounts in the palm of the hand, accor∣ding to the number of the seven Planets; and supposes it can know from the lines there to be seen, what a mans complexion is, what his affections, and what his fortune, &c.—But we need no other reason to impugn the error of all these Arts, then this self-same, namely, that they are void of all reason. Yet very many of the An∣tients have written of these, &c.—But they all can deliver no∣thing beyond conjectures, and observations of experience. Yet, that there is not any rule of truth to these conjectures, and observations is manifest from this; because they are voluntary figments; and upon which their teachers, even of equal learning and authority, are not agreed.—But this trifling kind of men is wont so to

doat through the instinct of devils, drawing them from error in∣to superstition, and from this by degrees into infidelity.

To the art of Augury they make faith, who teach that certain lights of presagition do descend from the coelestials, upon all those inferior living creatures: as certain signes constituted in their moti∣on, site, gesture, going, flight, voice, meat, colour, work, event: by which, as by a certain ingraffed hidden force, and firm consent, they so agree with the coelestial bodies, with whose powers they are af∣fected; that they can presage all things whatsoever that the coelesti∣al bodies intend to do, whereupon it is manifest, that this divinati∣on followes not, but from conjectures, partly taken from the influ∣ences of the stars, as they say: and partly from certain parabolical similitudes: then which nothing can be more fallacious Where∣fore Panaetius, Carneades, Cicero, Chrysippus, Diogenes, Antipater, Jose∣phus, and Philo, have derided it; the Law, and the Church, hath con∣demned it.

They who endeavour to perswade that nothing is dream't in vain say; that like as the coelestial influxes do produce divers forms in corporal matter: so from the same influxes in the phantastical fa∣culty, which is organical, there are phantasms impressed by the coe∣lestial disposition, consentaneous to the producing any kind of ef∣fect; especially in Dreams; because the mind is then more freed from the body, and external cares, and so receives those divine in∣fluxes more freely: whence it comes to passe that many things are made known in dreams to men sleeping, which are concealed from them waking. By this reason chiefly they labour to reconcile an o∣pinion of truth to dreams: and yet of the causes of dreams, both in∣trinsical, and extrinsical, they do not all of them agree in one opi∣nion, &c.—Of dreams nothing is delivered but meer dreams, &c.

To these dreame••s, we may number those, who give a faith of di∣vinity to the vaticinations of madmen: and think they have attain∣ed to a divine prescience of things to come, who have lost all know∣ledge of things present, all memory of things past, together with all humane sense▪ and that mad men, and sleepers see those things, which wise men and waking are ignorant of: as if God were neerer to them then to the sound, watch••ul, intelligent, and premeditating. In truth, they are unhappy men, who believe these vanities, and obey these impostures; who cherish these kind of artificers, and submit their wits, and faith, to these their vain delusions.

All these artifices of divination have their rooting, and founda∣tion

in Astrologie. For whether the body, the face, or the hand be in∣spected; whether a dream, or a prodigie be seen; whether an auspicie, or a Fury be inspired; they consult to erect a figure of Heaven; out of whose tokens, together with conjectures of similitudes & signs, they hunt for opinions of things signified, and so all Divinations chal∣lenge to themselves the Art, and use of Astrologie; and confesse this to be as it were the key to the necessary knowledge of all secret things. Wherefore, all those arts of divination, how far they are from truth they plainly discover themselves in this; in that they use principles so manifestly false, and feigned by a poeticall temeri∣ty: which neither are, nor have been, nor ever shall be; yet are they made the causes, and signes to which all events of things are to be referred, contrary to all evident truth.

Magick is so neer joyned to, and of affinity with Astrologie; so that he who professeth Magick without Astrologie, doth nothing, but erreth altogether.

There is an Art given to mortal men, whereby they might gene∣rate certain latter things, not partaking of truth, and divinity, but might deduce certain images like unto themselves: and Magicians, most audacious men, have gone so farre to perpetrate all things, that old and strong Serpent, the promiser of Sciences, especially favour∣ing them, that they, like to him, Apes, have endeavoured to emulate both God and nature.

To such a height of madnesse some of the Magicians are grown, that from diverse constellations of the Stars, through internals of times, and by a certain reason of proportions, being rightly obser∣ved, they think that a fabricated image of the heavenly creatures may with a becke receive the spirit of life and understanding, where∣by it may answer those that consult it, and reveale the secrets of hid¦den truth. Hence it is plain; that this naturall Magick some∣times enclined towards Goetie and Theurgie, is insnared very osten in the wiles and errours of evill spirits.

Of ceremoniall Magick there are two parts, Goetie and Theurgie. Goetie unfortunately began by the commerce with unclean spirits, compacted of the rites of wicked curiosity, unlawfull charms, and deprecations, is exerated, & banished by the verdicts of all Lawes.—These are they who carry about them familiar spirits—doe feigne themselves to prophecy.—Some of them study to call and compell evill spirits adjured by some certain powers, especially of divine names, &c.—Others most wicked, and by mischiefe detesta∣ble, and to be punished with all fires, submit themselves to devils,

sacrifice to them, and adore them, and are become guilty of idolatry, and the vilest abasements; to which crimes if the former be not obnoxious, yet they expose themselves to manifest dangers. For even compelled divels doe watch, to the intent they may alwaies deceive us in our errours. From this Sect (or rather sinke) of the Goeticks have issued all these books of darknesse, &c.—excogitated by men of deplored wits.—Which books to him that more acutely looks into them, and into the canon of their precepts, the custome of rites, the kind of words, and characters, the order of extruction, and the insulsate phrase, doe openly bewray themselves, to containe no∣thing else but mere toyes, and impostures; and to be pulcht up in latin Hims by the forlorne artificers of perdition, ignorant of all ancient Magick, out of certain profane observations, mixt with the ceremonies of our religion, many unknown names and seales inser∣ted; that they might terrifie the rude and simple, and be an amaze∣ment to the sencelesse, and such as know not good Letters.—But this is the reason why these Goeticks onely make use of evill spirits; because good Angels will hardly appeare; for they expect the com∣mand of God, and assemble not but with men of clean heart, and holy life; but the evill ones easily exhibite themselves to be invoked, falsly favouring, and belying a divinity, are alwaies at hand, to de∣ceive by their subtilty, to the intent they may be worshipped and adored.

Many think that Theurgie is not unlawfull, as if this were go∣verned by good Angels, and a divine power: when as very often under the names of God, and Angels, it is obstringed with the falla∣cies of evill spirits.—Of this schoole are the art Almadel, the art Noterie, the Pauline art, the art of Revelations, and many more of the same superstition; which are so much the more pernicious, as to the unskilfull they seem the more divine.

The Cabalie is an art (as is reported) very ancient, and yet the name hath not been known among Christians but of later times.—This art of Cabalie, which the Hebrews so boast of, I sometimes have sear∣ched with much labour; and I finde and confesse it to be nothing else but a meer rapsodie of superstition, & a certain theurgicall magick, but if proceeding from God (as the Jews boast) it any whit conduced to the perfection of life, to the salvation of men, to the worship of God, & to the understanding of the truth, verily that Spirit of truth, which (the Synagogue rejected) came unto us to teach us all truth, would not have concealed it from his Church until these last times,

which truly knoweth all things that are of God.—But that we try, and see, that by the revolutions (as they call them) of this art, won∣derful sentences of great mysteries are wrested out of sacred Letters; the whole is nothing else; but a certain playing upon Allegories; which idle men, busied in every letter, point and number (which this tongue, and the manner of writing easily suffer) do feign & refeigne at their pleasure.—Therefore this Cabalie of the Iewes is nothing else but a certaine pernicious superstition, which collecteth, divi∣deth, transferreth words, and names, and letters scatteringly placed in the Scripture; and as they list making one thing of another, they dissolve the parts of truth, the speeches, the inductions, and making parables here and there of their own fictions, they would adopt un∣to them the words of God, defaming the Scriptures, saying, that their figments do consist of them, they calumniate the Law of God by their impudently extorted supputations of dictions, syllables, let∣ters, numbers; they attempt to inferre violent and blasphemous proofe of their perfidiousnesse. Furthermore, being puft up with these trifles, they boast themselves to finde out, and to know the in∣effable mysteries of God, and secrets that are above the Scriptures; by which they are not ashamed to lie with great boldnesse, and without blushing, that they themselves can prophecy and work mi∣racles and mighty works.

But let us return unto Magick, parcell where of is the artifice of prestigious things, that is, of illusions; which are only done accor∣ding to appearance, by which Magicians shew phantasms▪ play many miracles by circulatory frauds, and cause dreams: which is done not so much by Goeticall incantations, imprecations, and deceits of de∣vils; as also by certain vapors of perfumes, lights, phyltres, collyries, alligations, and suspensions; and besides by rings, images, glasses, and such like drugs and instruments of magicall art, and by a na∣turall and celestiall vertue. Also many things are done by a prompt subtlety and industry of hand; of which sort we see some are done daily by Stageplayers and juglers, which therefore we call Chiroso∣phists, that is, slight-handed.—And now, by what hath been said, it is plaine, that Magick is nothing else but a collection, or compact of idolatry, Astrologie, and superstitious Medicine. And now also there is, by Magicians, a great company of Hereticks risen up in the Church, who as Iannes and Iambres resisted Moses, so have they resisted the Apostolicall truth.

All this is uttered against them by one Arch magician, I mean Cor∣nelius Agrippa: not a little to the like effect might be collected out

of another of them, namely Johannes Trithemius; yea undoubtedly, he that had but the opportunity to peruse their Authors (old, and of late) needs for their confutation, to urge them with no more, then their own confession. Onely I would aske of them this one thing, what doe they think of this one Magician, for this one act of his? Whether doe they conceive him (in charity) to have thus confessed, retracted, recanted, repented returned? &c. or, doe they uncharitably account him for it, to be humorous, cynicall, satyricall, invective, distracted, mad, male content, &c? And whether for this one under∣taking of his will they have him called a Philosopher, a Daemon, an Heroe, a God, all things, or nothing? Does not he himselfe tell us, what kind of censure he suspects from all kinds of Mag-astro-man∣cers? Alas (quoth he) with how many of their machinations will they oppugne me? with how many devices will they assaile me? with what ignominies will they persecute me?—The impious Mathematician will prescribe me both earth and heaven—The sortilegious Pythagorist will suppute for me unlucky numbers. The pointing Geomantick will cast unhappy figures, and project for me a prison, and sorrow.—The Fatall Astrologers will threaten any hanging, and by a slippery turning of the heavens, inhibit my as∣cent to the Gods above. The menacing Diviner will ominate all manner of evill to me. The importunate Physiognomist will defame me for frigide, and insufficient. The doting Metoposcopist will pro∣nounce me for a brainsick Asse. The fatidicall Chiromantist will divine all things sinisterly of me. The presaging Aruspex will ex∣augurate me with all manner of ill luck. The portentous Speculator wil send revengefull flames of Iupiter, and fires of presaging thunder. The dusky Oniropolist, or Dream-teller will affright me with no∣cturnall Ghosts and Goblins. The furious Vaticinator wil deceive me with an ambiguous Oracle. The prodigious Magicians wil trans∣form me (as another Apuleius or Lucian) not into a golden, but peradventure into a dirty Asse. The black Goeticke wil persecute me with Spectres and Spirits. The sacrilegious Theurgist wil consecrate my head to the Crows, or perhaps to the Jakes. The circumcised Cabalists wil imprecate their curse upon me. The old doting praesti∣gator will represent me as an headlesse Eunuch, &c. To conclude therefore in a word, since this is the suspition of one of their own, what then must another expect from them? But (God be blessed) we are taugh to discover their madnesse, and despise their malice, by a better light, and strength, then all their own confessions can afford us.

CHAP. XXVII.

27. From observation upon Story.

WHether▪ besides these irrefragable conclusions in ge∣nerall, That all Histories make mention of Magici∣ans, Astrologers, Mathematitians, Diviners, Sooth-sayers, &c. doe it seldome without some brand of infamy both upon them, and their Arts. That these kind of Artists were more rife in Heathenish, then in Christian; in Popish, then in Protestant; in former, then in latter times, and stories. That they were alwaies most busie in turbulent and distracted times, and affaires; as in warres domestick and for∣raine) in seditions, factions, schismes, &c. That when or where their divinations and presagings were most received; it was no little presage of the decay of Religion, and of a declining Church. That those Emperours, Kings, Princes, Magistrates, people, that most credited, or favoured them, were most un∣fortunate in the end. That the proper fruits of their Schooles, Colledges, Societies, Religion, profession, practice, were the nourishing of Nations in Idolatry, superstition, sorcery, im∣piety, &c. That the causes of mens seeking after, or consulting with any such, have been alwaies some depraved passion, and corrupt affection. That alwaies men of the greatest learning, wisdome, valor, vertue, conscience, have derided and despised; but they have been men of the contrary disposition, that have most believed, or feared their prognostications, or predictions. That after a Kingdom, or land had smarted in a long delusion of their divinations and impostures: they themselves smarted at last, by severe edicts, and executions. I say, besides these ge∣nerals; whether these particular observations, or the stories they are grounded upon, be to be denied as not true; or to be avoyded, as not concerning them in one kind or another? And yet they are not the tenth part of those that might be collected, and thus ordered.

1. Of the fabulous erections and appellations of Starres, and celestiall Signes; such as the Mag-astro-mancers doe make use of, in their erecting of Theames, or Scheames; for their divining prognostications and predictions.

PHrixus had a Golden Sheep, or a Ramme with a Golden Fleece, given him by his father, or else by his mother; this Ramme nourished him; and speaking with mans voyce, advi∣sed him of sundry perils; and to helpe him in his flight, flew with him in the ayre, carrying him over Hellespont, to Colchos: then was this Ramme sacrificed to Iupiter, or to Mars, or to Mer∣cury; and the skinne or fleece hang'd upon an Oake or an Elme; in the Wood, Grove, or Temple of Iupiter, or of Mer∣cury: And in memoriall of all this, it was by prayer obtai∣ned of Iupiter, that the Signe Aries, or the Ramme, should be placed among the Starres. All that can here be credible, is; that this Phrixus was an Astrologer; now the Astrologer gave an occasion to the Fable; and the Fable to the setting up of the first Signe of the Zodiack.

Iupiter infinitely taken with the excellent beauty of Europa, turn'd himselfe into a dainty white Bull, and was feeding by the Sea side, where Europa, with her fellow Virgins, used to walk, she observing and admiring the unusuall comelinesse of this beast, went aside to behold it, fell more freely to stroke it, gat upon the back of it; and by this wile was carried over Sea into Crete, and there ravished. Then for an everlasting memo∣riall of this fact, Iupiter placed the image of Taurus among the Starres: and Europa obtained that one part of the world might be called after her name.

Orion arrogantly boasting of his cunning and power to kill any beast, Tellus, Latona, Diana, indigning this insolency, raised up a Scorpion that slew him. Scorpius for this memorable fact, was taken up, and set among the Starres: and (in pitty) Orion was thither referred also, and placed next to Taurus.

Ganymedes a beautifull Boy, inordinately loved by Iupiter, he

caused an Eagle to snatch him up into heaven; and so transla∣ted him among the Starres; to make that Signe which they call Aquarius.

Such stories of Star-making there are in the Poeticall Fables of the Pleiades, the Hyades, the Dolphin, the Eagle, the Swan, the Goat, of Castor and Pollux, of Cassiope and Andromeda, of Ari∣adnes crown, of Orpheus his Harp, of the Argonauts ship, of Sile∣nus his Asse, and the Asses Cribbe, &c.

2. Of the Mythologicall significations of Planets; which are not onely made to signifie mens morals, or their manners; but their fatals also, or their lives and fortunes.

SAturne was the sonne of Coelus and Rbea; which signifies, that Time began with the agitation and motion of beames and the Starres. Saturne cut off his fathers genitals: This sig∣nifies time consuming her selfe, or forgetting her own begin∣ning rather. Iupiter cuts off Saturnes genitals; because he tem∣pers his malice, or maligne influence. Saturne covenants with his brother Titan to slay all his sonnes; to note, that it is con∣spired betweed the Sunne and Time, that all that are born shall haste to an end. Saturne devoures his own sonnes; to note, that few live, who when they are born, have Saturne dominant in their horoscope. But Saturne did onely eate up his male-chil∣dren, not his females: is he therefore not so malignant in the birth of women, as of men? And Saturne was couzened by his wives shifts, who kept some of his male children from his greedy tooth; yea and was made to devoure a stone instead of a man: does not this signifie, that a Planet may be prevented by that which is no Planet? Saturne vomited up again all that he did eate: shewing that nature repaires that by generation, which she impaires by corruption. Saturne turn'd himselfe into a horse, to obtaine his love, or indeed his lust: which shews what furious lust they are prone to, that are borne under this cold and dull Planet. Saturne is old; because of his slow mo∣tion, and want of heat. He hath a Sythe in his hand, and a Ser∣pent

by him; because he is a retrograde Planet. Jupiter binds him, deposes him, casts him into hell: and all this is but a fi∣gure of a conjunction depressing, infringing, or tempering his malignant influence. But Iupiter does no such thing, but rather frees, and restores him: and does that signifie nothing? was not this benigne Planet now a meanes to help and forward his malignity? But Saturne was foretold by an Oracle that his own sonne should depose him from his Kingdom. What? were divining Oracles before the Planets? Or indeed, are there not over the Starres that can foretell their fates; as well as they can the fates of others? In short, the Golden age was under Saturnes raigne: why then is he made so maleficall a Planet wheresoever he is predominant? It would be long to note the like of Iupiter, Mars, Sol, &c. and after all such observation, the question at last would return to this: whether Mythology or Astrology (the poeticall, or the speculatory Fable) serves most, to make one another good, or more significant?

3. Of the strange, uncouth, improbable, impossible, ridicu∣lous, and superstitious causes, grounds, forms, prescripts, waies, means, and instruments, whereby to acquire the Art, procure the power, and prepare unto the practice of Divinatory, Magick and Astrologie.

MElampus, Tirefias, Thales, and Apollonius Tyanaeus could understand the voyce or language of Birds. The latter of them sitting among his friends, seeing many Sparrowes upon a tree, and another comming in chirping to the rest, told them, that it told its fellows, that there was a sack of Wheat spilt in such a place, neere the City; and they going to see, found it so. But how learnt Appollonius this rare divining art? why peradventure by Democritus his prescript, who named the Birds, whose blood being mingled together would produce a serpent: of which whosoever would eate should understand the voyces of Birds. Or else, by that of Hermes, who saith, If any one shall goe forth to catch Birds on a certaine day of the

Kalends of November; and shall boyle the first bird that he cat∣cheth, with the heart of a Fox: that all that shall eate of this bird, shall understand the voyces of Birds, and of all other ani∣mals. Or else that of the Arabians, who say, that they shall understand the meaning of bruits; who shall eate the heart and liver of Dragons.

The Sybils, the Bacchides, and Niceratus the Syracusan, and Amon, were by their naturall melancholy complexion, Pro∣phets, and Poets.—Hesiod, Ion, Tynnichus, Calcinensis, Homer, and Lucretius, were on a sudden taken with a madnesse, and became poets, and prophecied wonderfull and divine things, which they themselves scarce understood.—Cornelius Pata∣rus his Priest, did at that time, when Cesar and Pompey were to fight in Thessalia, being taken with madnesse, foretell the time, order, and issue of the battle.

How great heats love stirres up in the liver and pulse, Phy∣sitians know, discerning by that kind of judgement, the name of her that is beloved. So Naustratus knew that Antiochus was taken with the love of Stratonica.

When a mayd at Rome died the same day that she was mar∣ried, and was presented to Apollonius, he accurately enquired into her name; which being known, he pronounced some oc∣cult thing, by which she revived. It was an observation among the Romans, in their holy rites, that when they did besiege any City, they did diligently enquire into the proper and true name of it, and the name of that God under whose protection it was: which being known, they did then with some verse, call forth the Gods, that were the protectors of that City, and did curse the inhabitants thereof, and so at length, their Gods being ab∣sent, did overcome them.

Ʋsyche in Apuleius, prayes thus to Ceres; I beseech thee by thy fruitfull right hand, I embrace thee by the joyfull ceremo∣nies of harvests, by the quiet silence of thy chests, by the winged Chariot of Dragons thy servants, by the furrows of the Sici∣lian earth, the devouring wagon, the clammy earth, by the place of going down into cellars at the light nuptials of Pro∣serpina, and returnes of the last inventions of her daughter, and other things which are concealed in her Temple in the City Eleusis in Attica.

The Aegyptians, and Arabians confirme, that the figure of the Crosse, hath very great power, and that it is the most sure recep∣tacle of all the celestiall powers, and intelligences, because it is the rightest figure of all, containing four right angles, and it is the first description of the superficies, having longitude and latitude; and they said it is inspired with the fortitude of the Celestials.

Rabbi Israel made certaine cakes, writ upon with certaine divine and angelicall names, and so consecrated; which they that did eate with faith, hope, and charity, did presently breake forth with a spirit of Prophecy.

Rabbi Iohena the sonne of Iochabod did after that manner enlighten a certain rude Countreyman, called Eleazar, being altogether illiterate, that being compassed about with sudden brightnesse, did unexpectedly preach such high mysteries of the law, to an assembly of wise men, that he did even astonish all that were neere him.

A certain man called Heruiscus an Aegyptian was endued with such a divine nature, that at the very sight of Images that had any deity in them, he was forthwith stirred up with a kind of divine phrenzy.

The Sybil in Delphi was wont to receive God after two waies: either by subtill spirit, and fire, which did break forth somewhat out of the mouth of the cave, where she sitting in the entrance, upon a brazen three-footed stoole, dedicated to a Diety; was divinely inspired, and did utter prophecyings; or a great fire, flying out of the cave, did surround this prophe∣tesse, stirring her up, being filled with a Deity, to prophecy; which inspiration also she received, as she sat upon a consecra∣ted seat, breaking forth presently into predictions.

There was a Prophetesse in Branchi which sate upon an Ex∣tree, and either held a wand in her hand given to her by some Deity; or washed her feet, and sometimes the hem of her gar∣ment in the waters: by all these she was filled with divine splendor, and did unfold many Oracles.

In the Countrey of Thracia there was a certaine passage con∣secrated to Bacchus, from whence Predictions and Oracles were wont to be given: the Priors of whose Temples having dranke wine abundantly, did doe strange things. Amongst the Charians

also, where the Temple of Cl••vius Apollo was, to whom it was given to utter divine things, they having dranke much Wine, did strange things.

There was also a propheticall fountaine of Father Achaia, constituted before the Temple of Ceres; where they that did enquire of the event of the sick, did let down a Glasse by degrees tied to a small cord, to the top of the water; and certaine sup∣plications, and fumes being made, the event of the thing did appeare in the glasse.

There was also not farre from Epidaurus, a City of Licaonia, a deep Fume, which was called the water of Iuno, into which cakes of Corn being cast, answers were given fortunate, if the waters did quietly retaine what was cast in: but unhappy, if they did as it were scorning of them, cast them back.

We read that Hermes, Socrates, Xenocrates, Plato, Plotine, Hera∣clitus, Pythagoras and Zoroastes, were wont to abstract them selves by rapture, and so to learne the knowledge of many things. Also there was in Proconnesus, a Philosopher of wonder∣full knowledge, called Atheus; whose soule sometimes went out of the body, and after the visitation of places farre remote, returned again into the body, more learned. Also the soule of Harman Clezomenius was wont to wander abroad, his body being left, and to bring true tidings of things very farre off. And there are even to this day, in Norway and Lapland very many who can abstract themselves three whole daies from their body, and being returned, declare many things which are afar off.

Amphiarus the Prophet commanded those who would re∣ceive Oracles to abstaine one whole day from meat, and three daies from wine; that the soule could not rightly prophecy unlesse it were free from wine.

It was a custom amongst the Antients, that they who should receive Answers, certaine sacred expiations, and sacrifices being first celebrated, and divine worship ended; did religiously lie down even in a consecrated chamber, or at least in the skinnes of the sacrifices. The Rulers of the Lacedaemonians were wont to lie down in the Temple at Pasiphae that they might dreame. The same was done in the Temple of Aesculapius, from whom true dreames were thought to be sent forth. And the Cala∣brians

consulting Podalyrius, the sonne of Aesculapius, did sleep neere his Sepulchre in Lamb▪ skinnes: for so doing they were told in their dreames whatsoeuer they desired to know.

There was formerly at Bura a town in Achaia, an Oracle of Hercules, constituted by a Chest board, where he that went to consult of any thing, after he had prayed, cast foure Dice; the cast of which the Prophet observing, did finde written in the Chest board what should come to passe.

There was once at Pharis, a City of Achaia, in the middle of the Market, a statue of Mercury; where he that went to receive omen, did, Frankincense being fumed, and candles being ligh∣ted, which was set before it, and that Countrey Coyne being offered on the right hand of the statue, whisper into the right eare of the statue, whatsoever he would demand; and pre∣sently, his eares being stopped with both his hands, did make haste away from the Market place; which when he was past, did presently, his eares being opened, observe the first voyce he did heare from any man, for a certaine Oracle given unto him.

The Pythagorean Philosophers, being taken with desire of Oracles, divine praises being celebrated, did wash themselves in a river, as in a bathe; and did put on white rayment, and linnen, &c.—In like manner, the Brachmanni, the wise men of the Indians, were wont to wash themselves naked in a foun∣tain, which is called Dirce in Boeotia, their heads being first an∣nointed with amber drops, and odors fit for that purpose: then after they were according to custome sufficiently cleane, they were to goe forth about noon, cloathed in white linnen, with a white attire, having rings on their fingers, and staves in their hands. In like manner among the Gymnosophists it was a custom to wash themselves thrice a day, and twice in the night, in cold water; before they entred into the holy place, &c.

The Brachmani did admit none to their Colledge, but those that were abstinent from wine, from flesh, and vices: saying that none could understand God, but they that emulate him by a divine conversation, which also Phraortes (in Philostratus) taught the lower Indians.

The Priests of the Athenians, who are called in Greek Hiero∣phantae (as Hierome reports) that they might live the more chastly in their sacred employments, and might follow their

divine affaires without lust, were wont to castrate themselves, by drinking of Hemlock.

Zoroastes the father and Prince of the Magicians, is said to attain to the knowledge of all naturall and divine things, by the solitude of twenty yeeres; when he wrote, and did very strange things, concerning all the art of divining and sooth-saying. The like things doe the writings of Orpheus to Musae∣us, declare him to have done in the desart of Thracia. So we read that Epimenides of Crete, because learned by a very long sleep; for they say, that he slept fifty yeeres, idest, to have laine hid so long. Pythagoras also in like manner to have laine hid ten yeeres: and Heraclitus and Democritus for the same cause were delighted with solitarinesse.

The Brachmanni of the Indians, the Magicians of the Parsi∣ans, the Gymnosophists of the Aegyptians, the Divines of the Greekes, and Chaldeans which did excell in divine secrets; did apply themselves to divine vowes and prayers, and thereby did effect many wonderfull things.

Abbot Ioachim proceeded no other way in his prophecies, but by formall numbers.

4. Of the diabolicall, originall, and obscure, and spurious Inventers, Authors, and Tutors, to praestigious Magick, and divining Astrologie.

THe Delphian Oracle was first invented by a Goat; and thats the reason why a Goat is there immolated by the consulters. For a goat looking into a great chink or cleft of the earth, began to insult with strange voyce, and gesture; which made the admiring shepheards peepe in too, and so were corrupted with fury to prediction. The fame of this made it to be adjudged an earthly oracle, and so a Tripode was built over it for divination. It was first ascribed to Tellus, Tellus gave it to Thenus, and Thenus to Apollo.

Tages the nephew of Iupiter, the sonne of a Genius, or a Divel, yea an evill Genius, or a Divel himselfe, taught the Hetrurians the aruspicinall discipline, or the art of divining. For, as a

certaine Plowman was plowing in the Tarquinian field, there suddenly starts up from under a clod, this Tages, in the forme of a little child, and spake to the Plowman: at which he asto∣nished, cried out; whereupon in came all the Hetrurians; and then he taught them this art or discipline for the space of six houres together, and they wrote it from his mouth; and so he died, or disappeared. Some say that this Tages was onely a base obscure fellow, and that he grew famous on a sudden, from the art of divining.

Sosipatra a prophetesse, the wife of Aedesius the Sophister, had two Daemons in the form of old men, that taught her the secrets of Magick, for the space of five yeeres together.

A strange old woman came to Tarquin the proud, and offe∣red him nine books to sale (which she said were divine Ora∣cles) and asking him a huge price for them, the King laught at her, for making so monstrous a demand: whereupon she burnt three of them before his face, and still asked the same price for the rest; at which the King laughed so much the more; then burning other three, and yet bating nothing of her former price, the King conceived there might be some rare thing contained in them, and bought the last three at the same rate: and so the woman went out, and was never seen after by any. Now these books they kept as divinatory Oracles, to be consulted as occasion served.

One hath a pretty Apologue to this effect: A light giddy huswife, Dame vanity, stole into the bed of a wilde youth cal∣led Sir Curiosity; and betwixt them both was begotten a many∣faced Elfe, called Magick: and fearing lest the Lady Truth should cause it to be strangled as soon as it was born, for a monster; the two sureties of it, or guardians, Grandsire Impu∣dence, and Grandame Superstition, having wrapt it up in the mantle of an old crone, called Difficulty, and her waiting puzzle named Jill Hard-trifle attending upon it; they committed it to nurse to a prodigious Hagge, that hight Praestigie: she carried it up and down to the blind houses of Gaffer Ignorance and Gammer Folly; in whose families it has lurkt ever since, enter∣tained onely by a fond Gossip, called Credulity; where it still keeps in (like an Owle) all the day time of Truth and Peace; and never dares to peep abroad, but in the twilight of Error and Distraction.

From the sect of the Grecians have proceeded all these books of Darknesse, which Ʋlpianus the Lawyer calls books disallow∣ed to be read, and forthwith appointed them to be destroy∣ed. Of which sort the first is Zabulus reported to invent, who was given to unlawfull Arts: then Barnabas a certain Cyprian. And now in these daies, there are carried about books with feined titles; under the names of Adam, Abel, Enoch, Abraham, Solomon; also Paul, Honorius, Cyprianus, Albertus, Thomas, Hie∣rome, and of a certain man of Yorke; whose toyes Alphonsus King of Castile, Robert an Englishman, Bacon, and Apponus, and many other men of deplored wit, have foolishly followed. Moreover they have not made Men onely, and Saints and Pa∣triarks, and the Angels of God, the Authours of such execrable opinions, but they boast also that these books were delivered by Raziel and Raphael the angels of Adam and Tobias, which books openly betray themselves, to him that looks narrowly into them, &c.

Peter (in ••lement) deduces this art from the prevaricating Angels; proving, how they taught men, that the Divels doe obey mortall men, according to certaine arts, and may be compelled thereunto, that is, by magicall invocations.

Cham the sonne of Noa••, delivered the ill found out disci∣pline of Magick art, to a certaine sonne of his, called Misrai•• (from whom is derived the race of the Aegyptians, Babylonians, and Persians) him the Nations that then were, called Zoroaster, the first author of the admired magicall art. His master in this vanity, was Ayovax or Azovax &c.

Methodius writeth, that in the 340 yeere of Jared there arose the inventors of the evil art, men full of all wickedness, of the sonnes of Cain: as Iabeth, and Tholuscoll, the sonnes of Lamech, who was blind; in the time of whose dominion the divel perverted them to all kind of Magicall arts.

Zabulus and Zamolxis addicted to unlawfull arts, first inven∣ted, or rather propagated it, so as that without doubt it might be determined for issuing from their father the Divel. There followed their steps Almadal, Alchiudus, and Hipochus, from the root of the Arabians; Apus••herus, Za••atus, and Cobares, among the Medes; Marmaridius, among the Babylonians; Zar∣moce••das among the Assyrians; Abbaris among the Hyperbo∣reans;

Thespetion among the Aethiopians; Arunphis among the Aegyptians; Julian among the Chaldaeans, called the Thaur∣gists, &c.

Besides the spurious, fictitious, and ascriptitious books of Adam, Abel, Enoch, Abraham, Moses, Aaron, Daniel, Solomon, Zacharias, Paul, &c. St. Augustine (oh horrour of blasphemy!) reports certaine foolish, wretched Pagans, (affected themselves to magicall art) to have boasted that they had seen and read books of Magicall art written by Christ himselfe; and by an epistolary title directed to Peter and Paul: affirming that by the arts therein contained, he did all those miracles for which he was so famous. But the Father bids shew those books they spake of; and askes if they by them can learn to doe as he did? and withall proves against them, That Christ himselfe wrote no booke at all; that he need not write to Peter, because he was alwaies with him; that he could not write to Paul, be∣cause he was not called till after his passion; and that he would not write of Magick, because it was contrary to his doctrine; and that even his enemies were thus convinc't how venerable and vertuous the name of Christ was; in that they thought and sought to winne the waight of authority to such their execrable arts, by commentitiously prefixing his most glo∣rious name.

Cassandra desperately loved by Apollo, and importunately solicited by him, would not consent, unlesse he would first bestow upon her the gift of Divination. Which the credulous lover soon granted; but she having already obtained her de∣sire, refused to stand to her promise, for the satisfaction of his. This the divining God could not foresee; yet indigning to finde himselfe so deluded, because he could not recall such his fatall gift, he laid this curse upon it, That whatsoever she vati∣cinated, she should not be believed. Let it be a curse to the predictors not to be believed: surely it is a blessing to Christians not to believe them. And believe them who list, whose originall endowment was from a lust.

The first man that themselves confesse to have attained to the skill of a Prophet in Tharsus, was a silly Shepheard; having only so much wit, as taught him to take advantage of the follies of his Countreymen. Others say, the first Prophet of this kind was

found by chance in an old vault, in Hetruria: without know∣ledge either of his name, his dwelling, or the mean that con∣veyed him thither.

When began the motions of the Starres, and accordingly the genethliacall way to be known? was it not after Theatis the Aegyptian? or else, as some say, after Atlas, the prop and supporter of the heavens?

The Originall and foundation of Magicall and Astrologi∣call arts, is yet more dubious and fabulous, from the false opi∣nions and impossible, about the time of the worlds beginning, and computation of the yeeres thereof. Apuleius was of opi∣nion, that the world, and men, and arts therein, were from eternity. And being destroyed by flouds and conflagrations, (in some parts, but not all) were repaired, but not created. The Indians boasted of men living long before Adam; and that they could name who was Adams father and master. The Aegyptians fained, that they had a story in letters comprehen∣ding thirteen thousand yeeres. The Chaldaeans dotingly glo∣ried, that they had monuments of Astrology, containing foure hundred and seventy thousand yeeres. Plato accounts many thousands of ages to have been past, since the existence of the world; and induces an Aegyptian Priest talking with Solon, and affirming, that Athens of the Greekes, and Sais of the Ae∣gyptians, were built, one nine, the other eight thousand yeeres before their time. The Aegyptians fained that the Starres, from their first originall, had four times runne their courses, (and the Stars doe not once absolve their course but in 36000 yeeres) and that the Sunne had twice set where it now rises: and that their Kings, to Ptolomy, had raigned there above seventy thousand yeeres: and that for more then an hundred thousand yeeres, Aegypt had been skilfull in comprehending the way of the Starres. The Indians bragd of their historicall monuments, that from the time of Liber Pater to Alexander the great, there were an hundred fifty and three Indian Kings; through▪ the space of six thousand foure hundred and two yeeres, and three moneths. The Chaldaeans, from their first ob∣servation of the Starres, to Alexanders time, number foure hundred thousand yeeres. Pliny reports from Eudoxus, that Zoroaster lived six thousand yeeres before Platoes death. Her∣nippus saith the same man was five thousand yeeres before the

Trojane warre. Betwixt Ʋulcan the sonne of Nilus the Aegyp∣tian and Alexander of Macedon, were (they say) forty eight thousand, eight hundred sixty three yeeres: in which time there hapned three hundred seventy three Defects or Ecclipses of the Sunne, and eight hundred thirty two of the Moon. The Aegyptians record in their annals above thirteen thousand ages of yeeres, and three hundred and thirty Kings before Amesis. Betwixt Osiris, and Isis, and Alexander of Macedon, some reckon ten thousand, others twenty three thousand yeers. Other fable the Gods, and Heroes to have raigned there no lesse then eighteen thousand, and men little lesse then fifteen thousand yeeres, unto the hundred and eighty olimpiad. A∣lexander in an Epistle to his mother Olympias, wrote the narra∣tion of a certaine Aegyptian Priest insinuating the Kingdom of the Assyrians, to exceed five thousand yeeres: the Empire of the Persians and Macedonians unto Alexander, more then eight thousand yeeres. The Assyrians, through the vastnesse and plainnesse of their Region, whence they might on all parts behold the trajections and motions of the Starres; these being noted they first committed to memory what was thereby sig∣nified to every one; in which Nation the Chaldaeans (so called not from their art, but their countrey) by continuall observa∣tion of the Stars, are thought to have made the science, whereby it might be predicted what should befall every one, and with what fate every one was born.

5. Of Paganish Oracles, founded upon the starres, foun∣ding divinatory Magicke, and Astrologie, confounded by Divinity, and Christianity.

A Certaine big-bellied woman enquiring of Apollo, whe∣ther it was a male-child, or a female, that she went withall, and should bring forth? he answered a female; declaring that he had perceived so much from the time of her conception, saying, thou mayst not hope for a male-child, seeing the Moone is darkned by the rayes of Ʋenus. To another, enquiring as concerning his health, it was answered (by the course of the Starres predicting sicknesses) that his lungs were vexed with ill humours; because Saturne was pressed with un∣evennesse

or roughnesse, either in leaping, or speaking. In answer to another, Thy fatall day (quoth he) is at hand: be∣cause Saturne and Mars have both agreed together to deter∣mine it.

Apollo himselfe being interrogated by a certain Souldier, why he laboured so hazzardous a thing as the fatation of a mans free will? answered, because genethliacall Mars so stirred him up: or else thus, why he laboured under such hazzard or perill himselfe? because fatiduall Mars had stirred up such a thing against his fatiduall Oracle. For thus tamely they took their own fatations; and confessed they were not able to defend their own Temples from firing.

Pythius Apollo contended, that fates might be dissolved by maleficall arts. For when one enquired, why he was judged of Apollo as unapt for any thing? and what was to be done, where∣by he might be received as fit for something? It was answered by the Oracle, that the force of the Fates did hinder him, and yet he might avoyd that by Magicall arts.

Porphyrius confesseth, that the gods will lye, saying, that an exquisite knowledge of things future, is not onely incompre∣hensible to men, but to many of the gods. Neverthelesse did they not alwaies lie or their own accord; but were wont to predict, that they themselves could not answer truly; and yet men out of their madnesse, would obstinately compell them to answer. Therefore Delphick Apollo, when the affection, or disposition of the Heavens, and the continent was so, that he could not foresee the truth: forbeare (said he by his diviner) this forcible urging, and utter not those powerfull words; for I shall tell false, if thou thus compellest. And in another answer, the way of the Starres (saith he) afford me to say no∣thing to day.

Where is the Delphian Oracle, that men did so religiously adore? where is Apollo Pythius, or Clarius? where is Iupiter Dodonaeus? The Delphicke Oracle truly is related to have been thrice burnt by the Thracians; yet was not that calamity once foreseen or foretold by Apollo himselfe. We have heard the same of Jupiter Capitoline, in the time of Ptolomy, when the Temple of Ʋesta was also burnt. That great Image of Jupiter, which they say was the glory as it were of all Greece, in the

time of Julius Caesar burned, being from above stricken with thunder and lightning in the Olympick bickerings. And in more ancient times, they say the Capitoline Temple was burnt: and Pantheus is said to be cast down and destroyed with thun∣der and lightning: and we are not ignorant, how the Sacrary of Serapis in Alexandria was burnt in like manner.

Augustus Caesar consulting the Oracle of Apollo Pythius, about the succession in the Empire, it gave no answer thereunto: and being importuned to give a reason of its silence, answered to this effect: That an Hebrew child, a Ruler of the Gods them∣selves, had commanded him to depart that place, and get him down to Hell.

Aemilianus the Rethorician was heard to report, that his Father sailing towards Italy, about the Isles which they call the Echinades, the wind lying still, towards night they came neere to Paxas; and they that sailed being more attently vigi∣lant, on a sudden was heard a great voyce from the Isle Paxas, calling on one Thraemnus (now this Thraemnus was an Aegyp∣tian, and Governour of that ship) they all wondred, but he answered not till the third call, and then it cryed louder thus: When thou commest neer the Fenne, proclaime, that great Pan is dead. Which being heard, all of them were stricken with great feare, and doubted whether they should obey that voyce or not; at length they approved this counsell of Thraemnus the Governour, that if the winds blew faire and prosperous, they would say nothing; but if the Sea were calme, and the winds ceased when they came in that very place, then there was no concealing of what they had heard. Now when they were neer the fenne, & no wind stirring, Thraemnus looking into the Sea, pronounced with a loud voyce, as he had heard, Great Pan is dead. Which being proclaimed, there was presently heard many and great and strange groanes. As soon as they came to Rome, the rumour hereof filled the whole City, so that Tiberius sent for Thraemnus to confirme the truth thereof.—Then Demetrius told his story, Beyond Britaine there are many deso∣late Islands, some of which are dedicated to Daemons and Heroes: and I sailed (said he) towards an Isle neere to Britaine; where there are few inhabitants, but all accounted hallowed by the Brittaines: As I was there, a great tempest arose in the ayre,

with stormes and lightnings that made us all afraid: which thing the Islanders said, fell out, because some of the Daemons, and Heroes were dead. The grave Author gives this note upon them, that these things were said, and done in the time of Tibe∣rius; in which time our Saviour was conversant upon earth, and then both silenced and expelled Devils.

6. Of the Magicall Oracles, and or aculous Magicians, the causes of all Idolatry; especially that inhumane abho∣mination of humane Sacrifices, or immolations.

THe Rbodians did sacrifice a man to Saturne; which they afterwards willing to mitigate, did reserve unto those Saturnials, one condemned to death; whom, being loa∣den with Wine, they immolated at that feast. In the Ile Sala∣mis, which of old time they called Coronea, untill the time of Diomedes, a man was slaughtered to Agravala the daughter of Cecrops: afterwards in the Temple of Pallas, Agravala and Diomedes (one of the three) a man was immolated; whom led by youths about the altar, at length was smitten by the Priest with a speare, and so laid upon the fire and burnt; which thing Dyphilus the King of Cyprus (in the time Sele••cus) abhominating, appointed that not a man, but an Ox should be sacrificed to Diomedes. Amongst the Aegyptians in Heliopo∣lis they sacrificed men. To Juno they sacrificed three in a day. To Dionysius called Omadius, by those of Chios, a man was sacrificed, being cruelly torn in pieces. The Lacedaemonians were wont to sacrifice a man to Mars. The Phaenicians, in the calamities of warre, and pestilence, were wont to immolate their dearest friends to Saturne. The Curetes sacrificed of old their children to Saturne. In Laodicea of Syria a Virgin was offered to Pallas. The Arabians every yeere sacrificed a child, and buryed it under the Altar. All the Graecians commonly immolated a man before they went out to warre. In the great City of Latinus, a man was sacrificed upon the solemnity of Jupiter. Not onely in Arcadia, to Pan Lyceus; nor in Cartbage, to Saturne; but all men in common, upon the appointed day

of sacrificing a man did sprinkle the Altar with mans blood. It was the manner of the Ancients in great calamities, & dangers, that the Prince of the Nation, or City should give up the best beloved of his children to a vengefull divell, as a reward of redemption, and mystically to slaughter him so delivered up. Saturnus the King of that Region which the Phaenicians call Isracl, who after he had put off man, being brought to the starre of Saturne, having a deare and onely sonne of Anobret his new married Spouse, called I••ud (for so the Phaenicians call an onely sonne) because the City was pressed with a most great and dangerous warre; Him, clad in regall ornaments, he offe∣red upon the Altar built and prepared to that purpose. Ari∣stomenes Messenius sacrificed three hundred at once to Jupiter, whom they call Ichometes; among whom Theopompus the King of the Lacedaemonians was a Noble and Regall Hoste. The Tauroscythians whatsoever stranger they took (and they took many, driven thither by tempest) they were wont forthwith to sacrifice them to Diana. In Pella a City of Thessalia a man of Achaia was sacrificed every yeere to Peleus, and Chirou. The Cretians did immolate a man to Iupiter. The Lesbians to Dio∣nysius. The Phocensians to Diana. Here••hteus the Atticke, and Macharius the Roman, one sacrificed his daughter to Proserpina, the other to a Daemon his defensor. Jupiter and Apollo is said to have brought great calamity upon Italy, because the tenth part of men was not sacrificed to them. The Pelasgi, and the Aborigenes, the earth being fruitlesse, vowed to sacrifice to Iu∣piter, and Apollo, the tenth part of all that should be born. The Celti, and almost all the more Easterly people did sacrifice by homicide. Saturne was angry with the Carthaginians, because whereas formerly they had sacrificed to him, the more excel∣lent of their sonnes; afterwards they immolated to him in∣fants privily bought, and obscurely educated, instead of their children: whereupon to appease him, they publiquely sacri∣ficed to him two hundred of their most Noble young men.

The Athenians being afflicted with famine, because of the slaughter of Androgeus, and flying to the Gods for helpe, Apollo did not answer, that the Gods were to be pacified with righ∣teousnesse, humanity, repentance, or contrition: but he adding death to death, and plague to plague, and cruelty to cruelty,

commanded that seven males, and as many females, (not in∣fants, but men grown) should every yeere be sent into Creet, and there sacrificed.

Cepheus King of the Aethiopians, and ••assiope his wife, had one onely daughter, named Andromeda; in his time a huge sea monster infested the Countrey; whereupon they consul∣ting the Oracle for remedy; answer was returned, that could not be, till Andromeda was exposed to that monster to be de∣voured. Thus cruel were the Stars to those, that afterwards were made Stars themselves.

Tiresias promised victory to the Thebanes; but upon this condition, that the sonne of Creon should be sacrificed as a victime for his Countrey. Chalcas did vaticinate or progno∣sticate the destruction of Troy; but upon the successe, enjoyned that Iphigenia the daughter of Agamemnon should be immo∣lated.

The Delphian Oracle being consulted about a great plague grassating among the Ionians, it was answered, that it could not be remedied, unlesse Menelippus and Cometho; and not one∣ly so, but unlesse a young man, and a mayd, were yeerely offered up at Diana's altar. The Messenians consulting about some issue of their long warre with the Lacedaemonians, it was pre∣dicted that theirs should be the victory, but upon this condi∣tion, that they should sacrifice an incorrupted virgin of the Aepytidaean family unto their God: whereupon Aristodemus, to gratifie his Countrey, destinated his onely daughter to the immolation.

After the death of Julian the apostate, there was found in Antioch sundry heads, and carcases of men, women, and chil∣dren, hidden in chests, wells, pits, and other secret holes; all which he had idolatrously, and barbarously caused to be slaine for Necromancy and divinations sake. Especially in Carras, in the Temple, where he had performed his execrable abomina∣tion, immediately before his going into Persia, and had straitly commanded, that the doores should be kept lockt, and none to enter in till his return. There was found a woman han∣ged up by the haire of the head, her hands cut off, and her belly ript up; and all to vaticinate and ariolate his Persian Victory.

Such like anthropomanticke Sacrifices were used by Mithri∣dates, Heliogabalus, &c. by the Druides among the French; by the Gothes to their God Odben; and by the Sclavonians to their great God Swantmith, and more efficacious in answers; to whom they were accustomed to sacrifice a Christian every yeere.

In the Taurican Region, where Tho••s was King, it was a law of their sacrifices, that whatsoever stranger came thither, especially they that were cast upon their shore, should be slain as a victime to Diana Taurica.

Idomeneus King of the Cretians, returning to his own Coun∣trey, from the Trojane warre, Neptune sent such a tempest, that he was constrained to vow a Sacrifice unto him, the first crea∣ture that met him, as he came out of his ship: now his owne sonne first meeting him, to welcome his safe arrivall, was so served.

In Albania, a Region not farre distant from the Caspian sea, they used to immolate a man to the Moon: where many of the servants did divine; and he that was most transported therein, wandring alone in the wood, was taken and bound by the Priest with a sacred chaine, and nourished delicately for the space of a yeere, and then led to be Sacrificed with the rest of the hosts.

That there were such heathenish and inhumane immolati∣ons, and they pertaining to all kinds of divination (either as preparations thereto, or as consequents thereof) is most evident and undeniable. Deut. 18. v. 11, 12.

7. Of the fatuity of fatations, or fatidicall divinations.

HOw often is Jupiter, Apollo, and the rest of the starry Gods, complaining of their own fate? how they themselves are subject thereunto? and that what any one of them doth (espe∣cially upon poore mortals) another of them can neither pre∣vent, nor remedy, but it must of necessity be? So Iupiter wept showers of blood, because he could not deliver his sonne Sarpe∣don from death.

Contrarily, Apollo Pythius contends, that the fates may be dissolved by maleficall arts, for when one enquired, why Apollo had judged him fit for nothing, and what was to be done, that he might be thought fit for something? he answered, the force of the Fates did hinder him; yet he might avoyd them by magicall arts.

Almost infinite numbers, both of Graecians and Barbarians, yea women, and tender children, have fainelesly and willingly left their bodies, and imbraced their deaths: now this cannot be applied to the necessity of Fate.

Oenoma••s, in his book of maleficall artifices, uses these words against Apollo: Goe thou to Delphos, and thou canst not hold thy peace, though thou wouldest; for so Apollo the sonne of Jupiter now wils; not because he will, but because necessity compels him to will.—Heare a fatidicall Oracle! Leaving thy Country, goe into Euhoea, for there it is fatally destinated for thee to build a City. What sayest thou Apollo? Is it not in a mans power to leave his own Countrey when he pleases? and if it be fated for a man to build a City, he must doe it whether thou consellest or no; nay, whether he himselfe will or no.—Heare another fatidicall Oracle, Goe tell the Pari∣ans, O Thesides, that they must build for themselves a City in Aeria. Why he must needs have told it, because it was so fated, although thou hadst not commanded it. Thou didst answer to Laius, it was fated that he should be slain by his owne sonne. Wert thou ignorant, that his sonne was to be born Lord of his own will? Was it not in Laius his own will whe∣ther he would doe his endeavour to get children, or no? and was it not in his sonnes own will whether he would kill his father, or no?—Thou answeredst to Loerus, Jupiter hath done, and will doe thee much ill: it is not right, O Apollo, for the Gods to handle an innocent man so hardly; if he was for∣ced to doe any thing ill, why did not Jupiter punish himselfe also, as the author of that necessity?—Why didst thou praise Li••urgus; O Apollo? for if he were good, this was not to be at∣tributed to him, but to the Fates.

••hiron the centaure, the sonne of Saturne, who taught Phy∣sick, and Astrologie; was grievously wounded in his foot by a dart of Hercules, dipt in Lernaean poyson, that casually fell

upon it: wherewith being sore vexed, he wisht to die, that he might fulfill the vaticination which his daughter Ocyrrho•• had predicted: but he could not naturally thus yield to Fate, be∣ing born immortall from his parents: at length praying the Gods above that he might be suffered to die, they granted his request, but withall translated him into Heaven, and placed him among the Starres in the Zodiack, and there he is called Sagit∣tarius.

Theophilus Emperour of Greece was advised by the Patriarke Iohn a Magician to breake down the fatall Statue with three heads, and so to presage of his successe. Likewise Euphrosine wife to Alexius, was counselled to cause the snout of the Caly∣donian bore to be cut off, and battered many other fatall statues and fabrications, for presagitians sake.

Among the Elaeans was a brazen Oxe, which the Corcyreans had there dedicated; a little child playing under it, hastily dasht his head against it so hard, that it dasht out his braines. The Elaeans condemned the Oxe for the murder, and being about to draw it away to some execution, they were admoni∣shed by the Delphick Oracle, to expiate the Oxe, as they used to doe facts of imprudent homicide; because it was done by Fate, and by chance, and by no ill deceit.

The fatidicall Image of Apollo Cumanus wept four daies to∣gether, at the warring against Aristonicus, as not being able to prevent or redresse what was fatally destined. So Juno Sospita (neverthelesse unable to save) wept at Lavinium, because of a great pestilence that was fatally to follow. And so Diana con∣doled Camilla: and Hercules, dying Pallas.

A notable fellow minding to try Apollos Oracle at Delphos, askt him, what it was he held in his hand (holding a Sparrow under his cloake) and whether it was alive, or dead? (inten∣ding to kill, or preserve it, contrary to what the Oracle should answer. But the answer was that it was in his own choice whe∣ther it should live or die. The old Fable confesses that there is more in the liberty of a mans wil, then in the Fates, which they divine either of, or by.

8. Of the sundry natures, customes, and manners of men, either quite contrary, or nothing according to the posi∣tions, conjunctions, dominations, and dispositions of the Starres.

AMong the Seranes there is a law not to kill, nor to for∣nicate, not to worship Images; whence in that region, there's no temple to be seen, no harlot, no adultresse, none is a thiefe, none a man slayer; neither doth the fiery starre of Mars, constituted in the midst of heaven, compell the wil of anyone of them to the murder of men: neither doth Venus, con∣joyned to Mars, cause any one of them to solicite another mans wife: and yet every day Mars must needs come there into the midst of heaven; and that in so great a Region that men are born there every houre, is not to be denied.

Among the Indians and Bactrians, there are many thousands of men, which they call Brachmans; they both by traditions, and laws of their Fathers, neither worship Images, nor eate any thing that is animate, they neither drink wine or beere, but farre from all malignity, are onely attending upon God: but yet all the other Indians in the same Region, are involved in adulteries, murder, drunkennesse, idolatry; yea, there are found some of them, dwelling in the same climate, which hunting men, and sacrificing, devoure them. And yet not any of the Planets, which they call good and happy, could prohibite these from slaughter, and mischiefe; neither could the malefick starres impell the Brachmans to malefice, or malefacture.

Among the Persians there was a law, of marrying daughters, sisters, and mothers themselves: neither did they celebrate these nefarious marriages in Persia onely, but also in all other cli∣mates of the world wheresoever they came: whose wickednesse other Nations abominating, called them Magusiaeans; and there are in Aegypt, Phrygia, and Galatia, very many of the Magufiaeans, that by succession from their fathers, are still pol∣luted with the same wickednesse. And yet we cannot say, that

in the Nativities of them all, there was Venus in termes, and in the house of Saturne, and with Saturne, Mars aspecting.

Among the Getulians, this is the law or custom: the women till the fields build houses, and doe all such like works; and moreover they may meet with whom they please: neither are they accused for it by their husbands, nor called therefore adulteresses though they mingle indifferently with all, and especially with strangers. Also their women contemne all perfumes, neither weare they dyed garments; but goe bare footed. On the contrary, their men delight in vestures, and odours, and various colours; yet doe they it not out of effemi∣nacy; for they are valiant and warlike above other Nations. Neverthelesse all the women that are born among them, had not Ʋenus ill affected in Capricorne or Aquarius: nor were all the men born under Venus, constituted with Mars in Aries; which the fopperies of the Caldaeans can claim makes men both valiant and delicate at once.

Among the Bactrians, the women use gallant ornaments, and precious oyntments, and are more reverenced by their handmayds and servants, then their husbands are, and ride abroad in a singular pompe, their horses adorned with trap∣pings of gold and precious stones: neither doe they live chastly, but mingle with servants as well as strangers: nor are they accused by their husbands, because they Lord it over them. Notwithstanding the nativity of every Bactrian woman had not Ʋenus, with Iupiter and Mars in the midst of heaven, and termes of Ʋenus.

Amongst the Arabians all adulteresses are put to death, and those punished, that are onely but suspected. In Parthia and Armenia, homicides are executed, sometimes by the Judges, sometimes by the kindred of him that was murdered: but he that shall kil a wife, a sonne, or a daughter, or a brother, or sister unmarried, is not so much as accused for it; for so is the law. Contrarily we see among the Grecians and Romans parricide is not expiated, but by the greater penalty. Among the Atrians or Adroams, he that stole the least thing was stoned: but among the Bactrians, he that stole but petty things was onely spit upon: yet among the Romans, such an one was beaten and wounded. From the river Euphrates, to the orientall Ocean,

he to whom murder or theft was objected, was not much ag∣gri••ved, or tormented: but if he had abused himselfe with a masculine, and that come to light, he was forced, through paine to kill himselfe. And yet the wise men of Greece were not asha∣med to pursue specious boyes. In the same orientall coast, the parents and kindred, if they had known their sonnes and kinsfolks subjecting themselves to turpitude, they both killed them, and would not vouchsafe so much as to bury them. A∣mongst the Gaules, the children marry publikly, and by the law are noted with no reproach for it; and yet truly it is not pos∣sible that all they among the Gaules, who betray the flower of their youth; should have Venus and Mercury, in the house of Saturne, and of Mars tearmes occident.

Among the Britaines, many men have but one wife. Among the Parthians, many women (on the contrary) have but one husband; and yet they all live chastely, and obedient to lawes. The Amaz••ns have no men; but, at spring time they goe into other Countries, and couple with their bordering neighbours: and thus, by a naturall law, they all bring forth about one time, and the males they slay, the females they cherish, and are all warlike women.

Mercury in his house, with Venus, is said by the Chaldaeans, to make man covetous, and money-mongers, and devisers, and paynters; but in the house of Venus, to make them unguentaries, or perfumers, and such as exercise their voyces, as Stage-players and actors of fables. And yet among the Saracens and Moores, and in upper Lybia, and in nether Germany, and among the Sarmatians, and the S••yt••ians, and other Nations that inhabit the Northern parts of the Sea P••ntus; in Alania also, and Al∣bania, and Othene, and Sauni••, and Aurea; there is found no money-hoorder, no paynter, no Architect, no Geometrician, no exerciser of his voyce, no actor of fables: but such a conjun∣ction of Mercury and Venus, is found to be altogether ineffectu∣all and vaine, in so many and great parts of the world.

All the Medes nourish Dogges with no little cost and care; to which they cast men dying, and yet gasping: notwithstan∣ding all of them had not, in a diurnall nativity, the Moon with Mars under the earth, in Cancer.

The Indians burn their dead, with whom their wives are

willingly burned together: yet all those women that thus willingly endured the fire of their husbands, had not in a nocturnall nativity, the Sunne, with Mars, in the tearm of Mars in Leo.

Many of the Germans use strangling: yet is it not possible that all they who so hang themselves, should have the Moone intercepted of Saturne and Mars.

Among all Nations men are born at all houres, and we see laws and manners prevaile every where from the power of a mans free will. Neither doth any mans nativity enforce him to doe any thing against it. Neither doth it compell the Serans to homicide; nor the Brachmans to the eating of flesh; nor are the Persians thereby restrained from unlawfull marriages; nor the Indians kept from the fire; nor the Medes from the dogges; nor the Parthians from marrying many wives; nor are the Mesop••tamian women debarred from chastity; nor the Graecians from their exercises; nor the Romans from their rule; nor the French from their muliebriousnesse; nor can all the Nations, which we call Barbarians, be thus brought to approve the lear∣ning of the Muses.

All the Iewes, by the Mosaicall law, doe circumcise their children on the eight day; yet are they not compelled to it by the force of any Starre; nor are they impelled thereunto by the time of the region; nor are they induced to doe otherwise by the custome or manners of any other Nation: for where∣soever they are, whether in Syria, Galatia, Italy, Greece, Parthia, they still keep their Law; which could not at all be done by any necessity of their Nativity. For it is not possible that all the Iewes should have the same Nativity. Futhermore, one of the seven daies, where ever they are, they cease from all manner of work, nor goe a journey, nor use any fire, yet doth not any genethliacall reason restraine a Iew from building, or pulling down a house, from buying, or selling, on that day: but many of them are born, many are sicke, and healed, and many die on that day.

The sect of the Christians, which are found in every part of the world, and in every City; if the Parthians after they once become such, they marry not many wives; neither doe the Medes (after that) cast their dead unto the dogs, nor the Persians

marry their daughters, nor the Bactrians and Gaules corrupt matrimony; nor the Aegyptians worship Apis, or a dogge, or a Goat, or a Cat: but wheresoever they are, they live after others laws and customes: nor can they be compelled, either by any genethliacall reason, or by their own, or by the principles of any, to think any thing fit to be done, which their master hath not counted fit to be spoken.

9. Of Magicians and Astrologers, the most perverse and pestilent Hereticks: and their Magick and Astrologie, the greatest causes or confirmations of their blasphe∣mous and nefarious Heresies.

SImon Magus was the Prince of Hereticks, and the father of the first Heresies after Christ: who, besides those so execra∣ble in doctrine, and detestable in manners, hatched these so abo∣minable, as concerning his own person, giving out that himselfe was some great one. Acts 8. 9. and taught that himselfe was he who should appeare to the Iewes, as the Sonne, and in Samaria should descend, as the Father; and to the other Nations should come as the Holy Ghost. He set himselfe forth for a God, at least for the sonne of a Virgin. He bewitched the people, with his sorceries, or magicke, to say, This man is the great power of God, Acts 8. 10. And in admiration of his magicall operations, they set up a statue, with this Inscription, To Simon the holy God: His Image was made after the figure of Iupiter; and the Image of Salena, or Helena, his harlot (whom he affirmed to be the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind, to make the An∣gels, and the Archangels) was made after the figure of Minerva: and these they worshipped with Incense, victimes, offerings and sacrifices. Howbeit this magicall sorcerer simulated the Chri∣stian faith, and was baptized; supposing that the Apostles healed by Magick▪ and not by the power of God; and suspecting the Holy Ghost to be given▪ by a greater Magicall science, he offered money for the gift: which being denied him, he studied all

manner of Magick so much the more; so to make himself seem the more glorious in the emulation; and to make him∣self famous in his contestation against the Apostles, vented his heresies, and vaunted his sorceries so much the more. And, in stead of the Holy Ghost, he got him a devil for his familiar; which he said, was the Soul of a slain childe, (although indeed ••t was a Devil) that he had adjured for his assistance, in doing whatsoever he commanded. His Priests and proselytes likewise were taught to use exorcisms, and incantations, and Amatories and allurements; and had also their Paredrials, and Oniropom∣pisss; Sc. their familiars; and studiously exercised all manner of curious superstitions, and unlawful Arts. And all was to this intent, that his, and their praestigious acts, might seem to confirm their blasphemous heresies.

Elymas the Sorcerer, or the Magician, sought to turn away the Deputy from the faith; and would not cease to pervert the right wayes of the Lord, Act. 13. 8, 10. And not onely his actions, but his appellations also, serve to note his Heresie, as well as his Sorcery. Jannes and Iambres the Magicians that withstood Moses; wherefore are those Hereticks, men of corrupt minds, re∣probate, or of no judgement, concerning the faith, that resist the truth, compared to them 2 Tim. 3. 8. Doubtlesse, there was not onely some resemblance, or similitude, but some identity or reality in their actions.

M••nander the disciple, and successour of Simon Magus; a Samaritane also, and a Magician, was possessed with a devil; and being instructed with daemoniacal power, was not inferi∣our to the former in diabolical operation. And having attained to the height of magical Science, which (he said) he had from his Euvoja; and by her taught, and gave it unto others: so that many were deluded & deceived by this his prodigious art. To which he added, as upon which he founded these his por∣tentous, Heresies, or opinions, viz. Affirming himself to be the Saviour sent from Olympus to Heaven; or from the invisible world, for the salvation of men. Teaching, that the Angels, the operators of this world, cannot be otherwise bound, or compel∣led, or conquered by any; unlesse it be by learning the decep∣tive, and proving the experience, of the Magical art, which he taught, and by receiving the Baptism which he himself delive∣red,

which whosoever had ever been partakers of, they should thereby acquire perpetual immortality; and die no more; but remain everlastingly with themselves, or with him, and be∣come thenceforth expert of old age, and be made immortal.

Saturninu•• or Saturnilus, and Bafilides, were notorious im∣postors in all Magical arts, using Images, incantations, and in∣vocations and all other superfluous curiosities. And among their other Heresies, this was one, inconsistent altogether, not onely with nature, and Theologie; but with Magick also, and Astrology▪ viz. In that they invented 365. Heavens, ma∣king one another by succession, and similitude; and the lowest of them begetting the creatures here below. And the chiefest or highest of them, which they call Abrafax, or Abraxas, they make to have in it self, not onely the number of the 365; but the vertue of them all. And yet the Mathematicians then agreed with them in the distribution of the 365 local positions of the Heavens; though peradventure not in their mutual, and so infinite generation: Howbeit, in this they, and the Magi∣cians were wholly agreed in contending their mysteries to be ineffable, and ought to be hidden in silence.

••arpocrates and his ear-mark'd Disciples, practised all manner of Magical arts; used Incantations, Philters, Paredrials, or De∣moniacal assessours, omropompists, or Dream-artists, and all other machinations, malignations, inductions, illectations, &c. Yea, they set up Schools of Magick, and taught praestigi∣ous operation in publique; saying heretically, that by vertue of these they had gotten the Dominion over the Princes, and Fabricators of this world; and not onely over them, but o∣ver all that are made therein. Teaching yet more heretically, that they who will attain to the perfection of their Myst go∣gie, must dare to do any thing; yea, must do any filthy thing: otherwise they cannot escape the Prince of this world, unlesse by such secret operation they pay their debt to all. And what was this operation of absolving the debt in the body? but a nefarious coition of men and of women: and therewithal, an abhominable operating of incantations, venefices, and I∣dolatries upon every member of the body.

Marcus (with his podalitial Marcesites) was most skilful & ex∣pert in al magical impostures; by which he seduced many men,

and not a few women; to turn to, and attend him, as one most sciential, and perfect; and one that had gotten great vertue from invisible and unnameable powers & places. Wheras he onely mixed the ludicrous fopperies of Anaxilaus, together with the wicked subtilties of Magicians, and so deluded into admiration or astonishment, such simple and senseless people, as could not discern his ludibrious incantations. For faigning himself to give thanks over a cup of white wine, by his long invocations, and incantations, he turned it to red, or made is so appeare, that it might be thought, by that grace, from them that are above all, he distilled his own blood into the cup; through the invention thereof, and that they which were pre∣sent might desire to tast of that cup, that so there might distil upon them that grace which the Magician invoked; or which the Magician called Grace. Understand withal, that he had a Devil his Paredrial, or assessor; by which he himself did seem to prophesie: and so many women, as he thought worthy to be partakers of his grace, he made to prophesie, especially he bu∣sied himself about women that were noble, and rich, and gayly clad; and thus blasphemously he would flatter, and allure them: I will that thou shouldest partake of my grace; because the Father seeth every Angel of thine alwayes before his face; now the place of thy greatnesse is in us, and it behoveth us to convene in one; receive first from me, and by me, grace; and be thou prepared as a Spouse, to entertain her well-beloved; that thou maist be as I, and I as thou: place thou in thy cham∣ber the seed of light; take from me thy well beloved; and receive thou him, and be received of him; behold grace de∣scendeth upon thee; open thy mouth and prophesie. Thus she being enticed, seduced, and puffed up, and her heart beating and burning within her, out of a hope, or presumption to pro∣phesie; she dares to speak any doting follies; and that (from the heat of the spirit) boldly, impudently, confidentlyvainly, empti∣ly. And from thenceforth reputes her self a prophetesse; & gives thanks to Marcus, who hath communicated his own Grace to her: and now labours to recompense and reward him, not on∣ly with all her wealth and substance, but with her corporal co∣pulation, that in all things they may be one. A certain Dea∣con in Asia, who had received Marcus into his house, fell into

this very kind of calamity; he having a very beautiful wife, this Magician corrupted her both in body, and minde, or opi∣nion; so that she followed after him a long time: at length, after the brethren had converted her with great pains; she spent her whole time in confession, bewayling and lamenting the corruption that she had suffered by this heretical Magician, or magical Heretick.

Priscillianus was very studious of Zoroaster the Magician, and of a Magician made a Bishop. He himself subjected Christ his actions, and passions, to the stars. And the Priscillianists determined all men to be bound to fatal stars; and that our body is composed according to the twelve signes; as those they vulgarly call Mathematicians use to do, constituting Aries in the head, Taurus in the neck, Gemini in the shoulder, Cancer in the breast, and so running over the rest by name, till they came to the ••••les of the feet, which they attribute to Pisces, cal∣led the last signe by the Astrologers. These and the like fabu∣lous, vain, and sacrilegious things, hath this heresie woven together, which is too long to prosecute. And so is it, to speak particularly of the Ebonites, Valentinians, Gnosticks, Co∣larbasians, Heracleonites, Heraclites, Ophites, Cerdonians, Mar∣cionists, Montanists, Euchetanes, Eupbratians, Senophians, &c. which were as infamous for praestigious Magick, as portentous heresies. I passe by the heresies of the Magical, and Astrologi∣cal Philosphers, about the principles, tearms, matters, efficacies and ends, of all things, celestial, and terrestrial; and their Magical opinions mixt with Idolatry, Superstition, Atheism, and prophanenesse.

Of all the rest, Ptolomie, and the Ptolomaites would not be left out, and it were but for names sake: but Ptolomie was a bud or branch of the Gnosticks, and the Valentinians, and then he must needs be a piece of a Magician. But I onely put the Ptolomaites, heathenish or heretical, to the construction and application of these words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? For hereupon I con∣clude, that if Ptolomie the Genethliack, was not an heretick, yet Ptolomie the heretick, was a Genethliack. And that he, and his followers are as easie to be posed, puzzled, and confu∣ted in the one, as the other.

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.

11. Of the divining envy, dissimulation, calumny, blas∣phemy, and enmity, not onely against Christian Reli∣gion, but even against Christ himselfe.

MIlesian Apollo being consulted about Christ, whether he was God, or man, gave this answer: That he was mor∣tall according to flesh, or body; wise in portentous, or monstrous workes; but being apprehended by armes under Chaldean Judges, with nailes and clubs, he made a bitter end. Upon which Lactantius his comment is, That although the Oracle (as it was forced) began to speak truth; yet it did it so subtilly, and perversely, as with intent to deceive the consulter, being altogether ignorant of the mystery of God and man: and so seems to deny him to be God, by confessing him to be man. But in that it acknowledgeth him to be mortall, accor∣ding to the flesh, it is not inconsequent (although against the mind of the Oracle) but that he was immortall, and God never∣thelesse, according to the Spirit. And why must he needs make mention of the flesh; when as it was enough to say him mor∣tall? but being pressed with truth, he could not deny the thing to be, as it was: as he also was forced to confesse him to be wise. And what saies Apollo to himselfe? If he be wise, then is his doctrine wisdome, and no other: and they are therefore wise that follow it, and no other. Why then doe their vulgar account us vain and foolish: since we follow a master, and Teacher wise, by their Oraculous gods own confession? In that he saith, that he did portentous works (by which he me∣rited the faith of a Godhead) he seems to assent unto us: be∣cause he saith him to doe those very things, which (rightly understood and believed) we glory in. Neverthelesse he recollects himselfe, and returnes to his daemonicall frauds of calumny and blasphemy. For albeit he spake some truth, as necessitated, yet he seems to be a betrayer of himselfe and the gods: in as much as he would have enviously concealed (through an inimicall and deceiving lie) that which the truth

partly wrung from him. And therefore he saith him to have done wonderfull workes; but he meant it should be under∣stood not by a divine, but by a magicall or divining power. But whereas he saith further, that he was apprehended under Chaldaean Judges, &c. I demand hereupon▪ whether they were Chaldeans by nature, or by profession? The first is not to be conceded as concerning Herod and Pilat; nor yet properly as touching Annas and Caiaphas: and therefore (since he will needs call them Chaldeans) the latter is rather to be supposed: it is not strange to be believed, that any one of them might be of the Chaldean profession, or addicted to it. And why might not the Chaldaeanizing Oracle be drawn to confesse so much against it selfe? And might it not be one end of the Ecclipse at his passion, to make even all the Chaldaeanizing Astrologers to confesse, with some of their fellows, that it was no other but the God of nature, that now suffered?

One asking Apollo, what God he might appease, whereby to recall his wife from Christianity? The Oracle gave this answer (as St. Augustine cites it from Porphyrius, a great enemy of Christ and Christians) Sooner mayst thou write in water, or fly in the ayre like a bird, then remove the opinion of thy impious wife; let her goe on as she will, and sing a dead God in vaine fallacies, and false lamentations: whom (the Judge rightly determining) an ill death hath ended. This Porphyrius cites, and expounds blasphemously; as if Christ died deserved∣ly, from the just sentence of his Judges. But St. Augustine conceives Apollo spake not thus; but his vaticinating Diviner: and yet not he, but this magicall calumniator; that durst blaspheme above the devill himselfe. For Apollo himselfe durst not but speak well of him, saying, he was such a God, and King, as made the heavens, the earth, and Sea, and the deep things of Hell to tremble; of whom both he, and his fellow Daemons were afraid. Such also was the answer of Hecate concerning Christ; and so were all the rest of them. Among some forced and dissembled truths, abundance of blasphemy, and calumny against Christ, and Christian religion.

The Pythian Oracle being consulted again and again by the Athenians, what religion was best to be set up? would stil an∣swer, their Fathers or Countries customes, rites, or ceremonies.

Not but that he would false religion in all variety: but that he feared a change of religion might make way to reformation of Christianity.

12. Magicians, Astrologers, Diviners, Diabolically prae∣dicting, maliciously envying, malefically imprecating, and venefically murdering, such as inhibited, opposed, confuted, contradicted them, or their arts. That is, either by violence, treachery, or sorcery, seeking, and venturing their adversaries destruction: whether they were Kings or Priests, Christians or Persians.

VItellius having commanded by his Edicts, that the Chal∣daeans, Mathematicians, Magicians, judiciall Astrologers, and Diviners should depart the City of Rome, and be banished all Italy, within the Kalends of October. Thereupon the Chal∣daeans set up an imprecatory and devotory libell, threatning that Ʋitellius Germanicus, by the day of the same Kalends should be no where, or not in being. And yet not that by Fate so much as vaticinall malefice.

Domitian having decreed the banishment of the Astologers, (although he much presumed to be an Astrologer or Diviner himselfe) they likewise casting his constellation, told him what time he should die. Ascletarion the Mathematician espe∣cially threatned his death to his own face. At which Domitian angerly demanded, what death found he by his art that he should die himselfe? He answered that he himselfe should be eaten up of dogs, which (saith the story) fell out as prodigi∣ously, as inevitably. Now those dogs being divels, without doubt it was easie for the Divell to suggest unto the Astrologer what he meant to effect himselfe: so easie is it for Astrologers to predict those things, whereof they intend to be the instru∣ments, or by their effascinating predictions to instigate others to commit. And if they understood not these very things by diabolicall instinct, to satisfie their tempting invocations; how should Apollonius Tyanaeus, disputing in the Schooles at

Ephesus, stop on a sudden with defixed eyes, and distracted countenance, cry out (at the very instant that Domitian was slaine at Rome) well done Stephanus, kill the Tyrant; that Tyrant Domitian is even now wounded, slayne, dead? Well might a Magician be advised of the act, when it was a sooth-saying divination, that provoked to doe the deed.

Iustine Martyr was slain by the treachery of one Crescens, a dissolute, vain-glorious, circulatory, sophisticall Philosopher: because he disputed against, and confuted him in that kind of sophistry.

Picus Mirandula, for writing largely, soundly, and sharply against Astrology was envyously and imprecatingly told by Lucius Bellantius, that (according to his Astrologicall judge∣ment upon his Nativity) he should die in the thirty fourth yeare of his age: yet while he formerly disputed for the Ma∣thematicall sciences at large, the Astrologers made the Starres to signifie his stupendous living above his yeares.

It is recorded of Simon Magus, that many even of the Hea∣thens observing his praestigiousnesse, and branding him for it, he soothed them up, and pretended a sacrifice, and bade all those that had reproached him or his art to a banquet; of which they had no sooner eaten, but they were all infested and inflicted with divels and diseases.

A Magician not far from Ihena, being upbraided by a neigh∣bour of his, a Carpenter, with his unlawfull arts and practises: pretended to predict some infortunity of his at hand, for railing against the profession; but wrought it venefically, so that the poore man fell suddenly into a strange disease. Where∣upon begging pardon for offending him or his Art, he implo∣red the help of his skill for his release. The Magician promi∣sed it, and to that purpose gave him a certaine root to take in a potion, which he had no sooner done, but he was taken with most exquisite torments in all parts, of which at length he died.

13. Of oraculous arts, and divinatory artifices, silenced, and confounded, at the presence, and by the vertue of wise and holy men and things.

IƲlian apostatizing from Christianity, and being now to be initiated in the Paganish way, by the consecration of a prae∣stigious Magician: the Divell (who was to be present at the so∣lemnity) disappeared at the signe of the Crosse (which might then be of more vertue, because of lesse superstition) at which power Iulian was more troubled, then he was at the Divels pre∣sence. But the praestigious pseudomantist excused it; and would not have him to think that the divel fled or avoyded the place for feare of it, but in hatred to it.

Iulian again sacrificing to Apollo, and no answer being given of any thing whereof he enquired, he then demanded of the daemoniacall Priests what might be the cause of such his si∣lence? They answered, that no answer was given by the Oracle, because the Sepulchre of the Martyr Babylas stood so nigh. Whereupon he commanded that the Galilaeans (for so he called the Christians, should come and remove his Sepulchre from thence, which they did with great exultation, singing (even in the eares of the profane Prince) Confounded be all they that serve graven Images, and that boast themselves of Idols.

At the incarnation of Christ all the divining Oracles of the Panym gods were shut up; as the Oracle of Delphos, among others, was constrained to confesse; and so never spake after∣wards. Wherewith Augustus being afraid, caused a great Altar to be erected in the Capitoll; signifying that it was the Altar of the God, the first born.

A jugling impostor carried about a Dragon, perswading the people it was Aesculapius, saying it would give answers of all that was demanded, that whensoever he moved him in any of his circles, O yes was made (after the manner of Athens) in these termes: If any mocker, flouter or Christian be here, let him goe forth; for no prankes could be playd while they were by.

About the time of Constantine, Apollo spake this Oracle, not out of the mouth of his Priest, as formerly; but out of a cer∣taine darke cave or denne, viz. that the just which were upon the earth (meaning the Christians) hindred him from his vati∣cinating, or presaging power.

Valentinian, who was at first somewhat favourable to the Christians, was afterwards greatly incensed against them, by the Magicians, Astrologers, and Diviners, that urged him to forbid them his house, to banish them far away, and to put them to the Sword: because indeed they were obstacles to their incantations, and praestigious practices. For there were some of those holy professors, that with their very sight, and voyce, re∣prest all that their diabolicall art and efficacy.

Thaumaturgus, with his companions, driven (by reason of the night approaching, and an hasty shower falling) into a Temple where divination was wont to be exercised: immedi∣ately upon their entrance the Divell gave over his answer, and departed the place. The next morning, after they were gone from thence, the Priest of the Temple began his sacrifices, to adjure the spirit to his predicting responsals againe, who cried out that he could not now have accesse to the place, as former∣ly, and all because of his entrance that remained there the last night.

St. Hierome sayes, that upon our Saviours entrance into Aegypt, all the Idols there fell down, and so their divining arts and offices were undone: wherewith they had so long decei∣ved the world. And therein he takes the prophecy to be ful∣filled, Isa. 19. 1. &c.

Macarius of Aegypt, and Macarius of Alexandria, both these holymen were banished into an Isle that had no Christian in∣habitant in it. They were no sooner entred there, but the Devils that had there their Temple, or grove, and their divi∣ning Priest) began forthwith to quake for feare. Yea the Priests daughter being suddenly obsessed with a fury, and crying out why came ye hither, to drive ue hence? They ex∣pelled the Divell out of the Damosell. which occasioned the conversion of the Priest, and the inhabitants of the whole Isle, to the Christian faith. The like story is of these two toge∣ther with Isidorus; and the Devils own confession by the

tongue of the obsessed Damosell much more large. O your power! ye servants of Christ! every where are we expelled by you, out of Cities and Villages, Mountaines and Valleys, and desart places. We had hopes that this strange place of ours might have escaped your presence and power, but hither you are driven by your persecutors, that you might be a means to drive us hence, &c.

Astyrius, by his presence and prayer, plainly detected, and utterly frustrated the praestigious conveyance of the victimes, that in certaine festivals, were cast into the enchanted foun∣taines.

Apollo himselfe was forced to confesse, that the holy men which resided thereabouts, were the onely obstacles why he could utter no more his presaging truths; and being asked how those kind of men might be discerned, he answered, by their profession of Iesus Christ.

14. Of such as apostated from, or were excommunicated out of the Church of Christ, because of Magick and Astrologie.

SImon Magus believed, and was baptized, and continued with Philip, and wondred, beholding the miracles and signes which were done, Act. 8. 13. yet after all this, the bond of iniquity, the diabolicall compact, or magicall covenant had so entangled and insnared him, that of sometimes Samaritan, sometimes Iewish, and for the most part Pagan in his religion, he fell ut∣terly away from Christian, and had not the least part or lot in that matter.

Iulian was trained up in Christianity, and professed it; but stealing to magicall Masters, they so perverted him with their Magicall sophistry, as that they utterly perverted him; and that made him (as soon as he durst appeare in his own colours) apostate, or fall away from it.

Ecebolius the Sophister, who was one of Iulians Tutors while Constantius raigned, he seemed very ardently to embrace the Christian faith: but after that Iulian had obtained the Empire,

he presently conformed to those opinions and manners of the Emperour, which he, and his light, had infused into him. But Iulian being dead, he pretended again to professe the Christian Religion; and cast himselfe prostrate at the doore of the Church (out of which he was excommunicated) crying out to such as past by, tread me under feet, as unsavory salt: yet after all this, remained light and unconstant in his religion, to an utter apostasie at the last.

Porphyrius, that notable contemplator in Magick, and pra∣ctitioner also, who of Christian, turn'd Platonist, and Pagan, upon this occasion. Certaine Christians of Caesarea Palestina having reproved him sharply (some say scourged him) for the notorious scandall as well of his manners as opinions: he in∣digning to be thus dealt withall, quite deserted Christianity, became a capitall enemy thereunto, and wrote divers cursed books against Christian Religion (besides those wherein he promoted magicall Philosophy, and Paganisme) wherein he blasphemed God, and Christ, and the Holy Ghost; depraved and wrested the Scriptures, calumniated the Prophets and Apostles, and slandered sundry Fathers, Doctors, and Confessours of the Primitive Church.

Aquila, making some flourishes in the Christian profession, but not forsaking his former corrupt habit in the vanities of Astrologie, but still abhorring the superstitious positions of Nativities, was therefore reprehended by the orthodox tea∣chers of those times. But instead of amending those his perni∣cious errors, he perversly opposed them even against the truth it selfe. For which being expelled the Church, he renoun∣ced Christianity, turned Proselyte, and became a circumcised Iew.

Pope Alexander the third (they say) suspended a Priest from his office, for the space of a whole yeere, for but consulting with an Astrologer, about a theft that was committed in the Church.

Eleusius, a Novatian Bishop, and one who himselfe had sa∣crificed to Fortune, was depriued of his Bishoprick, for the baptizing of Heraclius, a presaging Priest of Hercules, and admit∣ting him to the degree of a Deacon.

At Laodicea one Epiphanius a Sophister, about to recite an

Ode in the honour of Bacchus, began to declame, hence ye pro∣phane, and not initiated to the sacred Bacehanals. Notwith∣standing many of the Christians staid still, as being taken with the fame of the Rhetorician. Amongst the rest were the two Apollinares, the father, and the sonne, both Clerks, one a Pres∣biter, the other a Lector. Of which Theodotus the Bishop of Lao∣dicea being advertised, he reasonably chid the lay people, and so pardoned them. But as for the Apollinares, after long, sharp, and publique rebuke, he interdicted them the Church, and com∣munion of Christians.

Anatolius, very familiar to Gregorius the Bishop, being found to have sacrificed to Idols at Antioch; and the presect of the East being but too negligent and remisse in judging him for it: the people began to rise in tumult, and to lay hands upon Gregory himselfe; whom they also impeached of Idolatry, but unjustly. Hereupon by the command of Tiberius the Emperour (him that succeeded Iustin) Anatolius was called in question, and not having whereof to accuse Gregory, at the acclamation of the people, who could not endure such a wickednesse un∣punished, he was not only excluded the Church, but condemned to the beasts.

15. Of those that have retracted, recanted, repented of the study, practice, and consult of Magick and Astro∣logie: and that either fruitfully, or unfruitfully, despe∣rately, or contritely.

MAnasseh was a Magician, for he observed times, and used inchauntments, & used witchcraft, and dealt with a familiar spirit, and with wizzards, 2 Chron. 33. 6. yet we believe that he truly and unfainedly repented, and although his prayer be Apo∣cryphall, for he besought the Lord his God, and humbled himselfe greatly before the God of his father; and prayed unto him, and he was entreated of him, and heard his supplication.—Then Manas∣seh knew that the Lord he was God, Vers. 12, 13. Neither doe we make any doubt of the hearty and effectuall repentance of those Exorcists, Acts 19. 17, 18. because feare ••ell on them all, and

the name of the Lord Iesus was magnified; and many that believed came and confessed, and shewed their deeds; many also of them which used curious arts, brought their books together, and burned them be∣fore all men.—So mightily grew the word of God, and prevailed. The like we believe of the Damsell, Act. 16. 16, 17, 18. because possessed with a spirit of divination (passive rather then active, the divel divining by her, rather then she by the Divel.) The same followed Paul and us, and cried saying, these men are the ser∣vants of the most high God, which shew unto us the way of salva∣tion. A good confession in all respects, (take it to be the Dam∣sels, and not the Divels speech) giving God and his Ministers their due, and yet claming their own interest withall. But as for Simon Magus his repenting (pray ye to the Lord for me, that none of these things which ye have spoken come upon me, Acts 8. 24.) who can judge it to be other then false and fruitlesse? For he was terrified onely with an apprehension of the punishment, not of the sin: and put off that duty to others, which he should have exercised himselfe.

Tiberius importunate to know, who should be his successor in the Empire? it was answered, even he that should first come to him the next morning. Hereupon he gave order to his Tu∣tor, to bring his Nephew Tiberius to him, very early the next day: and the day appearing, commanded Euodus (ignorant of his intent and desire) to goe out, and bring in to him the first youth that he met, which fell out to be Caius: which when Tiberius saw, he was infinitely troubled, exceedingly be∣shrewing himselfe, that he had sought after any Augurie or presage at all. For whereas he might have lived, and died a great deale more contentedly, had he been altogether ignorant of things future; their fore-knowledge now served onely to adde both to the miseries of his life and death.

After the death of Caesar, which was said to follow the fati∣dicall prediction of Spurina the Mathematician; the people lamented, and wisht that the cursed Diviner had rather lost his skill; then that a father of his Countrey should so have lost his life.

Nero was himselfe held to be a great Mag astro-mancer, and wanted neither wit nor will, nor wealth, nor Tutors, nor in∣struments, nor study, nor credulity; yet for all this confessed

that he never found any argument of truth, nor experiment of reality in magicall operation; which made him at last abdicate and renounce it, reject and contemne it; and abhorre and con∣demne himselfe for ever having to doe with it.

Origen is often cited by Magicians and Astrologers, as if he were their own: howbeit in his books (and especially as Eu∣sebius cites him) he plainly and abundantly refutes them. And therfore if he were more addicted to them, it is certaine enough that he converted from them.

St. Cyprian sometimes addicted to the study of magick re∣pented of it at his conversion. And if that booke de duplici Martyrio be his, we have there this his confession: They that use Magicall art•• have denied Christ, and made a compact with the Divell: from which evill the mercy of the Lord hath de∣livered us; as it hath also from all the rest, in which we were held, while we sometimes walked according to the old man.

St. Augustine confessed that he was very much enclined to the study of Magick and Astrology; but, after his conversion, he utterly abandoned, and condemned it. And to this purpose relates this story of himselfe. A friend of his (one Firminus) and he, walking together, both of them being addicted to the constellationall way: Firminus askes his opinion of his con∣stellation, about a secular businesse he had then in hand. St. Au∣gustine, somewhat changed in his generall opinion of it, told him, that he conceived that way to be vaine and ridiculous. Firminus insisted, and told him a story from his father, and his fathers friend, two genethliacall Astrologers, and so precise observatours, as that they calculated the births of the very bruit beasts in their families. And it so fell out, that his mother bare him, and the others mayd brought forth a sonne also in one day, houre, and minute, as neere as could be guest. But now these two (so born alike) proved to be of various and contrary both fortunes and manners, in every respect. Upon this rela∣tion of Firminus, Augustine abhorred the falsity of natalitiall prognostications more and more; and so resolved to cast it off without all scruple: and not onely so, but was instant to con∣vince the other of this vanity, from his own narration, and thus to revoke him from it too.

As St. Augustine was preaching to the people, there was pre∣sented before him, in the Church, a Mathematician. Concer∣ning whom he thus spake. This man, of race a Christian, then relapsed, is now returned a penitent: and being terrified with the power of the Lord, he is now againe received to the mercy of the Lord. Seduced he was by the enemy, and long continued a Mathematician; not onely seduced, but seducing; as wel de∣ceiving as deceived. Many lies hath he spoken against God (who gave unto him a power to doe good, not to doe evill) saying, It is not a mans will, that makes him commit adul∣tery, but Ʋenus; nor yet to commit murder, but Mars: neither doth God make a man just, but Iupiter. And many other were his sacrilegious sayings. How many Christians hath he gulled of their money? How many have bought lying predictions of him at a deare rate? But now (as we believe of him) he abhors this lying trade. For having enticed others, he now perceives himself to be the most ensnared by the devil. And now penitent before God and men, he is become a true convert. For we per∣swade our selves, it onely proceeds from the awfull feare of his heart. Did we not rejoyce at that Mathematicians conversion, who converted from a pagan; although he seemed to doe it for some promotion in the Church? But this penitent seeks for mercy onely; and therefore is the rather to be commended both to your eyes and hearts. Receive him, and love him, lest Satan again may tempt him. Let your testimony and approbation confirm his conversion. He was lost, but now is found. Long did he knock at the doores of the Church, ere he was suffered to enter: but he is now brought in, and hath brought with him his bookes to be burnt (by which himselfe might have burned unquenchably) that they cast into the fire, himselfe might enter into that everlasting refreshing. We suffered him the longer to supplicate for the remedy from the schoole of Christ, because the art wherein he hath been exercised, is to be suspected, not onely of falsity in it selfe, but of fallacy in good. And therefore we delayed him, that he might not delude and tempt us. But now we have admitted him, that he might not be tempted again, and deluded himselfe. Pray ye therefore to Christ for him; for the prayer of his Church is available against all impostures and impieties.

Iulian greatly corrupted with magicall superstition, began a little (through present horrour of conscience) to look back again to Christianity: and lay a while at the Church doores, weeping and crying, Tread upon me unsauoury Salt. But Ecebo∣lius, a Magician, hindred his true repentance, and thorough conversion; and brought him back again into that damnable superstition, worse then at the first. The same Ecebolius (after Iulians death) fayned the like repentance, and is said to use the same words, but to as little fruit. The same Iulian having received his deaths wound, roared and rayled at the Sunne, which the Astrologers had made him believe was the auspici∣ous dominator at his birth; accusing it for shining so propi∣tiously upon the Persians, but not favouring him with any fortunate influence: and so died, impiously cursing God, and the Stars; but the Star-gazers and himselfe for adhering to them, not undeservedly.

Wenceslaus sent for a wagon full of Conjurers to play tricks, and make sport: amongst the rest he called Zyto; who com∣ming in with a wide mouth, cloven to both his eares, swal∣lowed up the chiefe Conjurer, and voyds him again down∣ward, &c. but was himselfe carried away by the divel, which so moved Wenceslaus that he thence forwards seriously applied himselfe to the meditation of sacred things.

Pope Sylvester the second, of a Monke became a Magician, infinuated himselfe into the familiarity of a Necromanticall Saracene, and stole from him a Conjuring-book; and study∣ing or practising that art, obtained (by the divels meanes) the Popedome. Which dignity so soon as he had ascended, he dissembled his black art, under that holy vestment: but kept a brazen head in a secret place, from which he sought and recei∣ved divining answers. And enquiring of the divell, how long he should live in the Papall dignity? he answered aequivo∣catingly; that he should live long, if he came not at Hieru∣salem Now in the fourth yeere of his Pontificate, as he was sacrificing in the Church of the holy Crosse, in Hierusalem, at Rome, he was suddenly stricken with a grievous feaver, and be∣gan to be convinced that thus the divell had deluded him, and now he must die. Whereupon he began to be penitent, and confessing before the people, deplored the wickednesse of his

magicall errour. Exhorting all men, avoyding ambition, and diabolicall deceits, to live well, and holily; intreating them every one, that after his death, the trunke of his body, torne and dismembred (as it justly deserved) might be laid upon a Cart, and buried in that place whither the horses carried it of their own accord. And in the extremity of his death, besought that his hands and tongue might be cut out, by w••ich he had blasphemed God and sacrificed to divels.

Trithemius retracted his opinion concerning the seven spi∣rits, in the seven Planets, governing the world in their course, by 354 yeeres apiece, and four moneths: protesting after this manner in the conclusion, that of all these he believed and ad∣mitted nothing, but as the Catholick Church believed; and for the rest, he refuted and contemned all, as vaine, fained, and superstitious. And as he disclaimed this to Maximilian the Emperour, so he exclaimed against the Artists to Another. Away with these rash men, vayne men, lying Astrologers, deceivers of minds, and pratlers of frivolous things. For the disposition of the Stars makes nothing, to the immortall soule, to naturall science, to supercelestiall wisdome. A body hath power onely over a body. The mind is free, and not subject to Stars; and neither receives their influences, nor follows their motions, &c.

Cornelius Agrippa in his youth wrote a Magicall book of occult Philosophy; but in his sager yeeres wrote another of the vanity of Sciences: wherein he confutes and condemns Magick, Astro∣logy, and all kind of divination: and cals the latter his recan∣tation of the former: But if towards his death, he said indeed to his black Dog, Away wicked beast thou hast utterly undone me: without all doubt, and notwithstanding all apologie, his recantation was truer then his repentance. For that was suf∣ficient to convince others: whereas this was not sufficient to convert himselfe.

Rodaick of Toledo (hoping to finde treasures) caused a Pa∣lace to be opened, that had been kept shut for many yeeres; there he found nothing, but a coffer, and in it a sheet, and in it written a prophecy, that after the opening thereof, men like those painted in the sheet should invade Spaine, and subdue it. The King was therefore sorry, and caused the coffer and castle to be shut again.

Phanias an Hierosolymitane servant, by the advice of certain Magicians, had emancipated himselfe to the divel, in his hand writing, for the obtaining of his masters daughter, by vertue of their art. But at length repenting, he was converted by the prayer of St. Basil, and the divel casting in the chirograph, he was publiquely received into the bosome of the Church.

Cyprian a Magician, while he sought by Magicall arts to in∣chant and dementate Iustina the Virgin, was by her means con∣verted to Christ. For whose truth they both suffered Mar∣tyrdome.

Socrates offended at the bold and blind vagations of men in their disputations about the measures of the Sunne, and of the Moon, and other Stars: wherein they laboured more in bab∣ling words, then solid arguments; undertaking to compre∣hend the whole circuit of the world with all the events there∣in, from the beginning to the end. Hereupon he withdrew his mind from these ••nlearned errours: and applyed it wholy to consider mans fraile condition, and the vitiousnesse and vertu∣ousnesse of affections; and to teach such manners as most per∣tained to honest and happy life.

A Priest of an oraculous Temple, who had perceived that his divining divell had receded at the presence of Gregory T••ea∣metargus: at the first calumniating, but afterwards admiring his power, desired to learn of him that mystery of commanding divels. He taught him therefore the mysterie of godlinesse, and confirmed it by a miracle: whereupon he was converted, for∣saking his praestigious Idolatry; yea wife, children, goods, and all, to follow him; and so became an excellent servant in the Church, and a great opposer of satan himselfe.

Marcellus, and Apuleius, two martyrs, who first adhering to Simon Magus: but seeing the miracles that were wrought by the Apostles, converted from the Magicians praestigiousnesse; and gave themselves wholy to believe, and follow the Aposto∣licall doctrine: for which they were martyred afterwards.

Hermogenes a magician, disliking his own art, brought a many of his magicall books, and offered them to Iames the Apostle, to be burnt.

16. Of Magicians and Astrologers idolatrous account; and other vain, confident, and servile superstitions they wrought in simple and credulous men.

THere was a c••rtain man called Simon, which before time in the same City used Magick, or sorcery, and bewitched the people of Samaria, giving out that himself was s••me great one. To whom they all gave heed, from the least, to the greatest, saying, This man is the great power of God. And to him they had regard, be∣cause that of a long time, he had bewitched them with sorceries or magick, Act. 8 9, 10, 11. To the same Simon, a Statue was set up at Rome, with this inscription, To Simon the Holy God.

These Magicians and Astrologers in their generations were numbred among the Gods, and had their Statues, Images, Ora∣cles, Temples, Altars, Sacrifices, and Services, viz. Zoroaster, Trismegistus, Mopsus, Amphiaraus, Apollonius Tyanaeus, Amphi∣locus, Accius, Nanius, Porphyrius, Diodorus, Thor, Ollerus. All these Mag-astro-mancers, and many more arrogated a divinity to themselves, from their divinations; and had it attributed unto them by the superstitious people of several Nations.

Theagenes was so superstitious, that he had in his house the Image of Hecate: and durst at no time offer to stir out of doors, till he had first consulted it. For which his slavish su-perstition, he grew into a Proverb among the very heathens themselves.

Archimedes the Geometrician, by his art alone, drawing out a massy ship; which whole multitudes could not once move, hereupon Hiero the King was so transported with admiration, that he concluded, Archimedes ought to be believed in whatso∣ever he said: yea, though he should say, give him but footing, and he would remove the whole earth.

Augustus together with Agrippa, coming to the chamber of Theogenes the Mathematician; and he predicting great and al∣most incredible things to Agrippa, who first consulted him: Augustus resolved to conceale his own geniture, and would by no means have it calculated, lest that lesse things might be

prognosticated of him, then were of Agrippa: at last he yeil∣ded to it by much importunity, and Theogenes leaping at it, and adoring him, prognosticating his greatnesse, because born un∣der Capricorn (for whosoever hath his horoscope in the first part of Capricorn, shall be a King, or an Emperour) Augustus had forthwith such a confidence in this fatidical praesagitian, that he divulged his natalitial Theme; and caused the signe of the star Capricorn (under which he was born) to be impressed on his Coyn, and placed in his Arms.

Maximinus a great Tyrant, and persecutor, was so superstiti∣ously fearful, that he would do nothing without divination: neither would by any means be drawn to transgresse an augurie or an Oracle, no not a nayls breadth.

Frederick the second, the Emperour, having married Isabe sister to the King of England, forbare her company, till a cer∣tain hour, that his Astrologers, or wizzards had assigned for that purpose; that so he might beget a son famous from the constellation. But mark the fruits of this constellatory co∣pulation, poor Isabel dyed in childbed.

Ludovicus Sfortia maintained an Astrologer at an excessive charge, who in recompense thereof, would insult over his cre∣dulity by his prognostications: and make him oft times, leave his dinner, rise out of his bed, and ride away in stormes and tempests, through dirt and mire; making him believe, that this was the onely way to escape or prevent such and such emi∣nent dangers, which he foresaw were ready to betide him.

The Turks are so superstitiously addicted to observe the pla∣cits of the Astrologers; that they willingly war not, but at the beginning of the new Moon. Once they sought to as∣sault Vienna, ••or no other cause, but because they saw a gilded Moon placed upon the top of St. Stephens Tower.

St. Augustine tells Marcellinus, how ridiculous it was (in the Gentiles account of their Magicians) to compare Apollo∣nius, and Apuleius and other skilful men in Magick, to Christ: yea, and to prefer them before him. Yet he takes the compa∣rison to be more tolerable betwixt him, and them; rather then their adulterous Gods. Yea, and sayes that Scipi N••sica their Priest, was more worthy of divine honours, ••then their Gods themselves. Because they being consulted, commanded sceni∣cal

playes (horrid and shamelesse spectacles) for the sedating of the pestilence: but he admonished the contrary; account∣ing those cursed and filthy enterludes as the greatest plagues of the minde.

Scipio Affricane was so swayed with divining superstition, that he would undertake no businesse, publique or private, till he had first stayed and consulted in the Cell of Jupiter Capi∣toline.

Lucius Scylla, so often as he determined to wage any war, he would first embrace the little Image of Apollo (taken from Del∣phos) and in the sight of his souldiers, would pray it to hasten the promise, or prediction.

Alexander sacrificing, and a young boy holding the Censer, a coal fell upon his arm, and so burnt it, that the standers by were troubled with the smell: yet he (so insensibly charmed he was) not once shrinkt at it, whereby he was put in minde to presage, what manly invinciblenesse should be found in his souldiers against all perils: when as he observed such undan∣ted sufferance in a very childe.

As Aelius Praetor was pleading Law, a certain bird came and sat upon his head: which an Aruspick observed, and thereup∣on predicted; that it being saved, the state of his own house would be happy; but the Commonwealth miserable: but the contrary, if it dyed, which the superstitious man hearing, im∣mediately bit off the birds neck before them all.

Codrus King of the Athenians upon an oraculous responsal that that side should get the victory, whose King was slain in the battail: in a superstitious rashnesse committed himself dis∣guised to the danger of his enemies darts. Oh the superstiti∣on of predictions, that expose men not only to the toleration, but election of utmost perils!

Gyges living in all kind of felicity, would needs consult Pythian Apollo, if any mortall man enjoyed more happinesse, then himselfe? it was answered of a poore Arcadian, who lived contented in his own strait cottage, that he was farre more happy then he. At this he would needs throw away his enchanted Ring, and after that fell into extream misery, the end of all magicall felicity.

The earth gaping, and thence an infectious ayre proceeding,

which caused a great pestilence among the Romans; and they endeavouring to fill it up, but could not: upon consult, it was answered by the vaticinators that nothing could fill that gulph, and so remedy the plague, but one that was most eminent a∣mongst them: whereupon Curtius taking himselfe to be the man presaged, and to doe his countrey service, rode headlong into the gulph, and there perished.

Menecrates an Astrologicall Physician, would needs account of himselfe, as god Iupiter; and thus wrote to Philip of Mace∣don: Menecrates Iupiter to Philip health of body. He, to check his magicall arrogance, wrote thus: Philip to Menecrates, sound∣nesse of mind. Yet seeing he would not for all this, out of that conceit, nor be advertised of his proud and vaine pre∣sumption, he commanded, at a banquet, to set nothing before him but Frankincense, and such like fumes (with the offering whereof the gods were pleased) but not one bit of meat: till at length, for meere hunger he was forced to confesse himselfe to be no more but a mortall man.

17. Of the severall waies that have been used, whereby to direct, dispose, determine, moderate, remedy, or prevent superstitious hopes or feares; as concerning prodigies, and prognostications.

SƲlpitius Gallus, being Lieutenant Generall of Lucius Paulus his army against King Porses, it hapned on a cleare night, that the Moon suddenly defected in an Ecclipse; at which dire omen the souldiers stood amazed, and had no heart to fight: till he made a notable oration, concerning the course of the Heavens, and the force of the Stars (as that such things have their naturall causes, and ordinarily portend no more but na∣turall effects, and not arbitrary actions, and contingent events.) And so animated the Souldiers, that they went on fearlesse, and obtained the victory. Which they ascribed to him, as an effect of his rationally perswading art, quite contrary to the other, irrationally prognosticating.

The Athenians being terrified at the sudden obscuration, or ecclipse of the Sunne, taking it to be a celestiall denunciation of their destruction. Thereupon stood forth Pericles, and dis∣coursed of the Sunne and Moones course; as he had learned of his master Anaxagoras; and so eased them of their vaine ••eares.

Agathocles, in his warres against the Penians, when an Ec∣clipse, or any celestiall prodigie did happen, was still wont to discourse to his Souldiers, of their naturall causes and effects: and so both expelled their feares, and encouraged them to successe.

A certaine Augur would needs stay the marching of Alex∣anders army, till he took auspication from a bird that sate before them. The Soldiers mean while much troubled about the doubtfulnesse of the presage: one Mesellanius alias Myso∣nianus, a Jewish souldier, impatient of the delay, took an ar∣row, and shot the bird stone dead. Which the Augur indigning, he replyed, should a whole army be stayed to note the presage of its expedition and successe from such a silly thing, as could not foresee its own fall?

A bold Astrologer presumed to tell Galeacius Prince of Millaine, that the Starres promised himselfe long life; but to him a short one. This he said, thinking to terrifie him; but it so provoked him, that he presently caused him to be hanged, and lived a long time after.

There comming Oracles, or soothsayings of all sorts to the Thehanes, some promising them victory, some threatning their overthrow, to the peoples infinite distraction; Thereupon Epaminondas their Captaine in chiefe, commanded that those that promised victory should be layd on the right hand the oratory chaire, and the other on the left. Having thus dispo∣sed them, he got up into the chaire, and made this pithy ora∣tion. If you Thehanes will be obedient to your Captaines and be couragious of heart to encounter your enemies; these here (shewing the presages on the right hand) are yours. But if ye be disobedient, and faint hearted, then these (poynting to them on the left hand) are ordained for you.

A Soothsayer bringing in the intrailes of a sacrificed Oxe to Philip of Macedon, sonne to Antigonus; he asked Demetrius,

what his judgement was of those signes? And whether he should keep the castle to himselfe, or deliver it to the M••ssini∣ans? Demetrius smiling, answered him, If thou beest of the Soothsayers mind, thou mayst deliver it up: but if thou hast the mind of a King rather, then shal•• thou hold the Oxe by both the horns.

Lucullus with about 10000 going against Tigranes, and his 130000 men; and that upon the day before the nones of October, on which formerly the Cymbrians had greatly discom∣fited Caesars army: one told him, that day was ominous to the Romans. Let us fight them (quoth he) the more valiantly; and so we shall make it accounted for an happy day hereafter, of an unlucky day heretofore.

An Aruspex, after his solemne lustration, brought the in∣trailes to Crassus, who let them fall out of his hands. This (as an argument of his age and weaknesse) was interpreted for an ill token. Whereat he smiling said, though they thought him so old and weake in letting those intrails fall out of his hands: yet he was young, and strong enough to keep his sword in his hands.

Alexander drawing up to Babylon with his army, the Chal∣daeans admonished him, to delay his entrance into the City, for some ill signes, which they foresaw. But he being resol∣ved answered them according to the common proverbe, that he was the best Diviner, that presaged the best things. Then they requested him, that seeing he was so resolved, that he would enter the City on such a port, as might be with his face towards the East, and not towards the West. He was con∣tent to observe them so farre; but finding the way exceeding soule and myrie, he entred the City the clean contrary way to their admonition.

When Apollonius, and his companions were travelling in a bright Moonshine night, the phantasme of an Hagge met them, and sometimes it changed it selfe into this shape, and some times into that, and sometimes vanished out of their fight. Now as soon as Apollonius knew what it was, grievously reviling it, he advised his companions to doe the like. For he knew that was the best remedy against such invasions.

A certaine Iew having told Peter of Castile, that his horo∣scope

promised him most eminent fortune and successe, in many things: which (for the most part) falling out contrary, and therefore the King angrily upbraiding the Genethliacke, with the falsity of his art. Alas (quoth he) though the hea∣vens freeze never so hard, yet a man may sweat in a bath; Con∣fessing that inferiour and ordinary meanes working contrary, are sufficient to alter and prevent the force and power of the heavenly bodies.

The parents of a certaine Virgin came to blessed Macarius, entreating him to pray to God, that her humane shape might be restored to their daughter, which they imagined to be tur∣ned into a Cow. The holy man affirmed, he could see no other thing in her, but the appearance of a virgin; and praying for them, the praestigious delusion vanished; and then they percei¦ved her to be so too. The Aegyptian likewise that had his wife made to appeare in his bed, as if she had been a rugged mare, appealed to Macarius: and by his prayers, the praestigious imposture was expelled.

A young man dwelling in Gareoth, not farre from Aberdine, was haunted mightily with a spectrous apparition of a beau∣tifull woman, inticing him to lewdnesse: which he discovered to the Bishop, who advised him to depart the place, and betake himselfe to fasting and prayer; and so he was delivered of the temptation.

A young Gentlewoman of the Countrey of Mar, suspected by her parents, and questioned somewhat severely, confessed, that a young man kept her company by night, and sometimes by day; but how he came in, or went out, she could not tell. One day having watched, they spied an horrible monstrous thing in their daughters armes; which a Priest, knowing the Scriptures, and of honest life, caused to vanish away.

18. Of humane reason, and prudence (much more Chri∣stian wisdome) making more probable, and pertinent conjectures, presages, interpretations; then can all the art and artifice of Magick and Astrologie.

IMmediately upon the destruction of Hierusalem, there was seen a comet hanging over the Temple in the similitude of a fiery sword; which did denounce fire and sword to the City. Many nights together there shone a light about the Temple and Altar, as if it had been day. The vulgar did interpret it, as be∣tokening the good and liberty of their Nation; but the more prudent thought the contrary. An Heifer also ready to be sa∣crificed, brought forth a Lambe, in the middle of the Temple. Also the Brazen gate divers nights together, unlickt, or opened it selfe, and could very hardly be shut againe: and this the most thought to be a token of some future good; but the more discerning conceived otherwise of it. In the clouds were sud∣denly seen a little before Sun-set whole troops of armed men. In the Feast of Pente••ost, the Priests entring into the Temple at night to celebrate the accustomed Sacrifice, the first felt a mo••¦tion, then heard a sound, and after that understood a voyce crying out, Depart we from hence. Four yeeres before, one Iesus the sonne of Ananias a plaine Countreyman cried out in a propheticall spirit, while the City was yet in peace and abun∣dance, A voyce from the East, a voyce from the West, a voyce from the foure windes, a voyce upon Hierusalem, and upon the Temple, a voyce upon the bridegroomes, and the brides, a voyce upon all the people. At which the Elders were moved, and caused him to be sharply punished; but he changed not his voyce, neither for feare nor stripes, nor threats, nor perswa∣sions; but at every stripe cried out, woe to Hierusalem. At length they weary with inflicting, gave him over for one mad, and that knew not what he said. But he still continued in the same sad tune, till the very beginning of the siege, and then he ceased; as one that needed denoun•••• no more, seeing the thing

denounced was now come to passe. Onely after the fire was already begun in the City, and the Temple, going about the wall, he began to cry again, Wo to the City, the people, and the Temple, and woe also to me: and so being smitten with some∣thing that was sling'd at him, he died.

Many of the Astrologers conjecturing many things upon the geniture of Nero; the saying of his father Domitius was held for the aptest presage: that nothing could come from him and Agrippina, but must be detestable, and born for the pub∣lique evill.

Hannibal well noting the unskilfulnesse, and temerity of Terentius varro, and Caius Flaminius, divined of the Romans defeat, and the Affricans victory, against all the Soothsayers, or diviners.

Hippocrates writing of two brothers, sickning alike, and re∣covering alike; supposed them therefore to be twins, and so fetcht the cause from their like temper and constitution, in their generation and conception: but Possidonius a stoicke (and much addicted to Astrology) would needs have it to be from the constitution of the Stars, at their conception and birth. St. Augustine gives judgement for the physitian, against the Mathematitian, grounded upon the disposition of the parents, the soyle, the nutrition, &c. and not upon the influence of the Stars.

Three brothers, sonnes to the Cimmerian King, contending about their fathers kingdome, were content to referre them∣selves to Ariopharnes King of Thrace, whom he judged wor∣thiest of it. Who gave judgement after this manner, better then all the Ariolaters. He caused their fathers body to be ta∣ken out of the Sepulchre, and to be tied to a tree, to see which of them could shoot neerest their fathers heart. The eldest shot his father in the throat, the second hit him in the brest, the youngest would rather lose his hopes then shoot at all. And to him for his pieties sake, he designed the Kingdom.

Charles the great (or as some say, his sonne) beholding a stupendous Comet, one Egmund (alias Egmard) an Astrologer, willing to have him thereby apprehend some fearfull mutati∣ons either to his person, or to his dominions: yet because he would seem not to terrifie him too much, made use of those

words of Scripture (both against his own art, and mind) Be not dismayed at the signes of Heaven. To whom the Emperour answered very devoutly, We feare not Comets, or prodigious signes, but the maker of them, and us; and magnifie his mercy that would thus admonish us provoking and slothfull sinners, by these, or any other his tokens.

Frederick the third, when a Countreyman came before him, complaining that one of his horses was stoln out of his Inne, askt where the thiefe was? that (said the Countreyman) he could not tell. How chance (said the Emperor) he stole not both thy horses as well as one? The man answered, the other was a Mare; and not fit for a souldiers use: whereupon (instead of going to a wise man, to finde out stolne goods) the Empe∣rour advised him to lead his mare up and down the severall streets and lanes, and so by their mutuall neighing, the thiefe came to be discovered.

In the time of Edward, sirnamed the Martyr, there appeared a terrible blazing Starre, which the Wizzards and the vulgar, would have to portend this, and that: but the more wise and religious said, it was a signe of Gods anger, for their wicked∣nesse against the married Clergy.

The mother of George Castriot, called Scanderbeg, dreamed she was brought to bed of a Serpent, which covered all Alba∣nia, and devoured many Turks. His father Iohn, Prince of Albania, hearing of this dream, would seek for no exposition either of Oracles or Soothsayers, but cheared his wife, tel∣ling her, he foresaw she should be delivered of a sonne, an ex∣cellent warrior, a great scourge of the Turks, and a defender of the Christian faith.

Luctatius Catulus, a notable Romane in the first Punick war, was advised by the Senate not to consult the fortune of the prae••estine lots. Because the Commonwealth ought to be ad∣ministred by patriall auspications; that is, by prudent coun∣sels: and not by forraine divinations. And by this means he prospered, and put an end to that war.

Apollo foreseeing the ruine of the Athenians, counselled them for their safety, to betake themselves to wooden walls, sc. their ships: which very thing Themistocles, out of his prudent obser∣vation, had advised before.

Solon gave warning of the tyranny that should infest the state of Athens. For which (saith Cicero) I may call him a prudent man, but not a Diviner. Because prudence was able to forespeak such a thing, without Divination.

Divitiacus Heduus, led more by Physiology, then Astrology; and by reason, more then both, as concerning the events of things future: would never be drawn on alone by the augury of a divining Priest; but would still adde thereunto his own prudent and rationall conjecture. And by that alwaies ruled his affaires, rather then by the other.

Otanes a noble Persian, and most sagacious in conjecture, suspecting the Magicians usurpation in suborning a false King, a Pseudo Smerdis (for the true Smerdis being slain by Prazaspes a Magician; and Patizites a Magician setting up his brother Smerdis a Magician, who was in all parts very like the other) Otanes advised his daughter (a concubine) to feele about the Pseudo Smerdis his head (for Cambyses had cut off both the Magicians eares, for distinction sake) and thus cunningly fin∣ding out the truth, they conspired against the usurping Magi∣cians, and slew them.

Agathocles made an oration to his souldiers, whereby they were much encouraged. But an ecclipse of the Sunne hapned, at which they were not a little terrified. Wherefore the King (as carefull to give a reason of that, as of the warre) told them that if it had hapned before they set forth, the prodigie might have portended something against them that made the expedi∣tion: but seeing it fell out after their setting forth, all the portent must needs be against them against whom the expedi∣tion was made. And thus he encouraged them again, and pro••∣ved victorious.

William the Conquerour comming out of his ship to enter upon the English shore, his foot chanced to slip so that he fell to the ground: some doubted of the omen, but one of the souldiers said wisely, this did but signifie his taking possession of England.

Christophorus Columbus, after that he saw the Indians turne treacherous, and grow implacable towards him, told them (having some skill in Astronomy to foresee an Ecclipse) that within few daies they should see the Moon his friend, and

portending terrible things to them, because of their breach of hospitality. Now when the Ecclipse hapned accordingly, they (ignorant of the cause) took his prediction to be ratified, and fearing the sequel, used him with all curtesie, and ladened him with gifts.

19. Of Magicall and Astrologicall Artists, and their Arts, wittily derided, wisely rejected, and worthily con∣temned.

THe Army of the Romanes being deadly smitten by the darts and arrows of the Parthians; and Cassius labouring to preserve and order such of the dispersed as repaired to him, for another assault: a certain Chaldaean advised him, to protract the time a while, til the Moon had runne over Scorpio, and attained to Sagitarius. Oh (quoth he) I feare Sagitarius, or the Archer, more then I doe Scorpio, or the Serpent him∣selfe.

Spurina admonished Caesar, to take heed of some perill that was towards him, which could not be deferred beyond the Id•••• of March. When the day came, Caesar derided Spurina, saying, the Ides of March were come, and yet he saw no hurt. Yea (quoth the Augur) they are come indeed, but for all that they are not past. Thus they jeared one another; but ere the predicted time was compleat, the conspiracy of Caesars death took effect. And thus the Astrologers jeare, what got Caesar by jearing their Art? But have they not read that Cicero derided Spurina, as well as Caesar did? And if they compare Authors, they shall read, that Caesar himselfe had noted, that the Ides of March would be ferall to him, because of Scorpio's declining. So then it is easie to be observed, that the effect followed, be∣cause of his superstition, rather then his derision. It is well noted of the same Caesar, that for no religion (that is, fatidicall superstition) he could be deterred, or retarded from any enter∣prize. When the hoste escaped from the Immolator (a direfull omen for the sacrifice to avoid the Altar) he notwithstanding would not deferre his expedition against Scipio and Iuba. In

his profection into Africa, as he went out of the ship, he chan∣ced to fall flat upon the ground (an ill omen) yet he presu∣med it for the best sign, and said, I now hold thee fast, O Africa. Yea he carried a Baffoon Jester along with him, on purpose to ••lude the invincible name of the Scipio's in that province: and though he went on against the admonitions of the greatest Augurs, yet he the rather prospered for his own resolution.

Pyrrhus was wont to say merrily, that he conceived himselfe to be born under Hercules his Star: because the more victories he had gotten against the Romans, the more sharply they still rose up against him.

Cato used to say, he wondred how one Astrologicall divi∣ner could look upon another, and not laugh, so. that they had so neatly agreed together to delude all others. But the world is turn'd since Catos time; and they must now give it leave to laugh at them, and their delusions.

A certaine Astrologer telling it in or to an Assembly, that he had there drawn in a Table the erratulae, or wandring Stars. Lie not friend (quoth Diogenes) for the Starres erre not, nor wander at all; but they that sit or stand here to no purpose. (I adde, but they that study and practise an art to as little.) The same Cynick askt another, talking familiarly of the Stars, when he came from Heaven?

Thales, as he went on looking up to the Starres, fell into a ditch of water; whereupon (besides the jest his mayd made of him at the present) others said of him afterwards, that if he had lookt down into the water he might have seen the Stars: but looking up to the Stars, he could not see the water. Bion said, the Astrologers were very ridiculous, who boasted they could see the Fish afarre off in the Heavens; and yet could not see the Fishes hard by swimming in the River.

Dion, one of Plato's Scholars, and friends; an Ecclipse of the Moon chancing at the same time that he was waighing up his Anchors, to saile from Zacynthe to make warre with the Tyrant Dionysius, disregarded the vaticinall portent, set to saile notwithstanding, came to Syracuse, and prevailed to drive out the Tyrant.

One shewed Vespasian a strange hayry Comet, thinking to put him in some feare of the portent; whereat he merrily re∣plyed,

that prodigie betokened nothing contrary to him, but the King of the Parthians (his enemy) who wore a bushy head of haire.

After the death of Iulian, the A••tiochenians even in their sports thus derided Maximus, the greatest Magician, and chiefe of those that had seduced him by their predictions and prae∣stigious operations: where are now thy divinations, O foolish Maximus? God and his Church have now overcome, viz. the Divell, and Magicians.

St. Augustine confesses his Nebridius would often deride his study of Judiciary Astrologie: and he was ready to deride him again, for ignorant in that art: till at length convinced of his own ignorance, he prevented the others smiling, by his own bewayling.

Nearchus admirall to Alexander arriving neere the Isle of Nosala, consecrated to the Sunne, was told of a prophecy, that no mortall man might land there, but at the instant he should vanish away, and be no more seen. This made the Marriners refuse, but the Admirall forced them to goe ashore, and landed there himselfe; to let them see how vaine and contemptible were all such predictions.

Cato observing one to have consulted a Soothsayer, upon a Rat gnawing his hose: what an ominous portent (said he) would the man have suspected, if his hose had gnawne the Rat? When one wondred at the Snakes winding about his doore bar: what a wonder said another, would it have been, if the bar had twisted about the snake?

Polydamus conjecturing an ill omen to the Trojanes, from the flight of an Eagle, holding a Serpent in his talons: Tush, quoth Hercules, the best augurizing is to fight valiantly for our Countrey.

Prusias refusing to fight, because the Diviners had signified to him, that the inspected intrailes forbad it as unlucky. What (said an Athenian Captaine) wilt thou give more credit to a piece of calves flesh, then to an old Commander?

Cicero reciting the Diviners prediction of some dreadfull portent, from the Mice gnawing the Souldiers Targets or Belts; then, quoth he, may I feare the decay of the Common-wealth, because the Mice gnaw'd Plato's politie in my study▪

And if they should likewise gnaw Epicures book of riot and voluptuousnesse, might we not thence dread a presage of dearth and famine?

At Pericles his setting out to the Peloponnesian war, the master of the ship being somewhat dismayed because of an ecclipse of the Sun at that instant: Pericles cast his cloak over his eyes, and askt him what hurt that did him, save onely hinder his sight for a little space?

Alphonsus King of Arragon, honouring all learned men, and making liberall provision for the masters of all good arts, onely ha past by, or sleighted the Astrologers. The reason of it being asked, it was answered by a pleasant wit, That the Stars rule fooles, but wise men govern the Stars. It was therefore for foolish princes to respect and entertain such; and not for the wise, such as Alphonsus was.

Scaliger makes himselfe merry with a Fly-driving Configu∣rator, who having made a Talismannicall plate, for this very purpose: he had no sooner set it up, but a Fly comes presently and (as saith my Translator) shites upon it for handsell, or in contempt of all such figures.

Alariclus having besieged Rome, some heathenish people had sent for certaine Tuscane Magicians, who confidently pro∣mised (by their art) to make him raise his siege, and so free the City. But Innocentius then Bishop there, drave them out thence, judging it better and safer for the City to be taken, then to be delivered by such divellish means.

Frederick of Austria, being imprisoned by Lewis of Bavaria; a Magician promised Leopoldus his brother (if he would re∣ward him well for his paines) that he would (by his art) set Frederick at liberty, and bring him safe out of Bavaria, home to Austria, within an houres space. And, upon a liberall promise his divell hyed to the prison, and appeared to Frederick in the shape of a stranger, presenting there a horse before him, and bad him get upon him, and he should presently carry him home into his own Countrey. But Frederick being very in∣quisitive, scrupulous, conscientious, more then the phantasme could well away with, disappeared; and excused the frustration to the Magician, from the others refusall; and he likewise to those that had imployed him.

The Duke of Anjou consulting with the Count of Savoy, about an offer which a Magician had made unto him, as tou∣ching the betraying of a Castle into their hands, by the power of his art. The Count replied, he trusted in God, and would never consent, that it should be said, that such old Souldiers and stout, could not doe an exploit, without the advise, or help of an infamous, and forbidden art: and so caused the praestigi∣ous artists head to be stricken off.

Charles the fifth not onely rejected the advice, but caused Corn••lius Agrippa (with two noble men also his confede∣rates) to be banished his Court and Kingdoms; for projecting a way to him, of finding, or tempering treasure, by magicall, or mago chymicall arts, and artifices.

St. Augustine derides Apollo, for hiring himselfe out to Lao∣medon, about the walling of Troy. And being himselfe called the diviner, and the father of all diviners, yet for all that he could not foresee, how Laom••don would perjure his promise, and defraud him of his reward.

Theoeritus a divining Sophister himselfe, yet could he not but deride the vaine opinions men had of their divining Gods; saying, O men! be of good minds; so long as ye may see the divining Gods, and their divinations die, and perish before you.

Antiphon, when one had presaged ill, because a Sow had eaten up her own pigs: he observing that the owner kept her ex∣tream leane and bare: Be merry (said he) at the good signe, in that she did not devoure thy children instead of her own.

Publius Claudius in the first Punick warre, as he was upon a sea-fight, taking an auspice according to the manner; it was told him, the Pullen would not come out of their roosts to meat: then commanding to cast them all into the Sea; if they will not eate (quoth he) let them drinke.

Sabinus father to Vespasian (being informed of strange things concerning his sonne, by the heruspicall Diviners) told his old mother Tertulla that she had a Nephew or Grandchilde begotten of him, which should be C••sar. At this the old wo∣man could not but laugh, and wondring at his credulity, said, That her sonne doted, while she her selfe was got of a sound mind.

A certaine vaticinator sate in the Market place, telling to every one their fortune; to whom one came and told him, that while he sate there, his doores were broken open, & all his goods carried away. At which hearing he straight ran home▪ wards sighing: to whom, another meeting him, said, Couldst thou indeed divine what should happen to others, and couldst not foresee what might befall thy selfe?

A certain Sorceresse undertook for money to tell men which way to foresee and prevent the wrath of the Gods: but being accused, condemned, and led to execution, one sayd, Couldst thou teach others how to avert a divine judgement: and couldst not thy selfe escape humane vengeance?

Diogenes, when he saw the Governours of provinces, the Physicians, Philosophers, and Orators, was wont say, nothing was more wise: but when he saw the Vaticinators, Conjectors, aruspects, &c. then he used to say, nothing was more foolish, then was man.

Cicero, an augur (saith St. Austin) derided the Auguries, and reprehended those kind of men, that would have the counsels of life to be moderated by Crows and Daws.

St. Bernard, while he was a child, lying sick upon his bed, being grievously troubled with the headache; there came to him a sorcerous hagge to mitigate his paines by her charmes: at which he crying out with great indignation, caused her forth∣with to be thrust away from him.

Queen Elizabeth, when divers (upon greater scrupulosity, then cause) went about to disswade her Majesty (lying then at Richmond) from looking on a Comet: with a courage an∣swerable to the greatnesse of her state, she caused the window to be set open, and cast out this word jacta est alea, the dice are thrown. Affirming, that her stedfast hope and confidence was too firmly planted in the promises of God, to be blasted, or affrighted with those beams, which either had a ground in na∣ture, whereupon to rise; or at least no warrant out of Scripture to portend the mishaps of Princes.

20. Of the absurd and ridiculous reasons, which have been rendred by Mag-astro-mancers, both for the rules of their art, and their practice upon those rules, and the events upon those practices; yea, and the re∣medies of those events.

THey of Lebedia sacrificing before the Oracle of Iupiter Tri∣phonius, the cocks hapned to crow apace all the while; This, said the Soothsaying Sacrificulists, presaged victory to the Baeotians, over the Thebanes. And they gave this reason for their divination: because that bird is silent, being vanqui∣shed; but crowes alwaies when he is conquerour.

A certain Courser, intending to try his speed at the Olympick games, dreamt the night before, that he was carried thither in a Chariot: and consulting a Conjecturer upon it, Thou shalt winne (said he) I warrant thee; for a Chariot signifies swift∣nesse and speed.

Another of them dreamt, that he was turned into an Eagle. Thou shalt get the mastery (quoth the interpreter) because this Foule flies the swiftest of all other. Another of them dreaming the like dream, ah (quoth the diviner) it is to be feared thou wilt come last, because this bird pursuing her prey, follows in the taile of the other.

A certain Matron (longing to be pregnant) dreamt her belly was sealed up: this presages barrennesse, said one divining expounder, because nothing can come forth of that which is sealed up. Nay, said another, this imports fruitfulnesse, because no body uses to seale up that vessell, or bagge which is empty, and hath nothing in it.

St. Ambrose thus derides their reasons: Can any thing be more ridiculous then to say (as the prognosticating Astrolo∣gers used) that if a man be born under the Signe of Aries, he shall be wise in counsell. And why? because the Ram is eminent in leading the flock. Item, he shall be rich. And why? because the Ram hath every yeer a rich fleece growing on his back.

If he be born under the signe Taurus, he shall be strong, labori∣ous, potent in service, &c. And why? because the Bull or the Oxe submits his neck to the yoke. He that is born under Leo, Scor∣pio, Pisces; shall be fierce, malicious, silent: And why? because Lyons are fierce, Scorpions are poysonous, and Fishes are mute, &c.

Upon the Statue of Augustus there was inscribed Caesar?: now it being thunder-striken, it happened that the letter C was thereby blotted out: upon which it was answered by the divi∣ning Oraculists, that Augustus had onely a hundred dayes to live; because the letter C notes that number: and after that should be translated among the Gods; because Aesar in the Hetrurian language signifies a God.

Livia being great with childe, and willing to take the Omen, whether she should bring forth a son, or a daughter; an egge was taken from under a sitting hen, and (according to the prescripts of divining omination) was kept warm in her hands, or in the hands of her maids, hatching it by turns; till at last comes out a Cock gallantly crested or Combed, whereupon Scribonius a Mathematician promised famous things of the in∣fant; and that he should raign, but without any kingly ensign. That it should be a male childe, he gathered from the Cock chicken; but (by the same reason) why should he be without any kingly ensigne, seeing the Cock was so bravely crested, or combed.

Proclus gives an example in a spirit, which was wont to ap∣pear in the form of a Lyon; but by the setting of a Cock be∣fore it, vanished away: because there is a contrariety betwixt a Cock and a Lyon.

Orus Apollo saith in his hieroglyphicks, Dawes, that are twins signifie marriage: because this animal brings forth two eggs, out of which male and female must be brought forth. But if (which seldom happeneth) two males be generated, the males wil not couple with any other females, nor females with any other males, but will alwayes live without a mate, and so∣litary. Therefore, they that meet a single Daw, divine there∣by that they shall live a single life.

The Eagle portends victory, but by blood, because she drinks no water, but blood. An Owle because she goes to her young

by night unawares, as death comes unawares, is therefore said to foretel death. Yet sometimes, because she is not blinde, in the dark of the night, doth betoken diligence and watchful∣nesse, which she made good, when she sate upon the spear of Hiero.

Faustina the wife of Antonius, fell in love with a sword∣player, and fell sick for him: her husband how this might be remedyed, made his consult with the soothsayers: whose ad∣vice was to kill the Fencer, and let his wife bathe her in his blood, and presently accompany with her himself; and so the passion would be allayed.

Melampus the Augur conjectured at the slaughter of the Greeks, by the flight of little birds; when he saith, thou seest that no bird taketh his flight in fair weather.

Swallowes, because when they are dying, they provide a place of safety for their young; do portend a great patrimony, or legacy after the death of friends. A Bat meeting any one that is running away, signifies an evasion: for although she have no wings, yet she flies. A Sparrow is a bad omen to one that runs away: for she flies from the Hawk, and makes haste to the Owle, where she is in great danger. To meet a Lyon, see∣ing she is amongst animals the strongest, is good: but for a woman to meet a Lyonesse, is bad; because she hinders con∣ception; for a Lyonesse brings forth but once. A Dog in a journey is fortunate; because Cyrus being cast into the Woods was nourished by a Dog, till he came to the Kingdom. Mice signifie danger; for the same day that they did gnaw gold in the Capitol, both the Consuls were intercepted by Hannibal, by way of ambush neer Tarentum. The Pismires, because they know how to provide for themselves, and to prepare safe nests for themselves, portend security, riches, and a great Army. Hence, when the Pismires had devoured a tame Dragon of Ti∣berius Caesar, it was advised that he should take heed of the tu∣mult of a multitude.

If a Snake meet thee, take heed of an ill-tongued enemy: for this animal hath no power, but in his mouth. A Snake creep∣ing into Tiberius his palace, portended his fall. Two Snakes were found in the bed of Sempronius Gracchus; wherefore a soothsayer told him, if he would let the male go, or the female

escape he, or his wife should shortly dye: he preferring the life of his wife, killed the male, and let the female escape, and with∣in a few dayes he dyed. But Tully tels the story otherwise, and reasons better upon it. I marvel (saith he) if the emission of the female Snake should bring death to Tiberius Graccbus; & the emission of the male Snake were deadly to Cornelia, why he did dismisse either of them. For the soothsayers answered nothing of any future accident, if neither were dismist. And that Graccbus his death followed, the cause (I believe) was some disease, and not the Serpents dismission.

Meeting of Monks is commonly accounted as an ill omen, and so much the rather if it be early in the morning: because these kind of men live for the most part by the suddain death of men; as Vultures do by slauhgters.

Apollonius, and his companions (according to his advice) cau∣sed the phantasm of an Hagge to vanish away by reviling it: for he knew that was the best remedy against such invasions. For so fearful is this kind of spirits, that they once moved, trem∣ble, and are compelled by feigned terror, and false and impossi∣ble threats. So the Hagge of Menippus Lyeius, who was the cause of the Pestilence, being stoned by his command, and the pesti∣lence ceased. And was not that, because they are afraid of impossible beatings, as well as impossible threatnings?

21. Of Magicians, Astrologers, Diviners, envying, op∣posing, differing, contradicting, confuting both them∣selves, and one another.

CAlchas, and Mopsus, two great Augurs, or Astrological di∣viners, meeting together at an Oracle of Apollo Clarius fell to contest about their skill in the conjecturing art. The question was, how many Figs there were upon such a tree; or how many Pigs there were in such a sowes belly? Which Mop∣sus guest at, and mist not a hair: but Calchas, because he could not do somuch; pining with grief, or envy, took pet and dyed.

Eudoxus, the chief Astrologer of his time, affirmed, that the

Chaldeans are not to be credited in their natalitial prognosti∣cations, or predictions. Panaetius a Stoical Philosopher, and yet rejected the predictions of the Astrologers. Anchialus, and Cassander, excelling in all parts of Astrology; yet used it not, or rather abused it not to predictions. Scylax Halicarnassaeus, although eminent in Astrology, neverthelesse abandoned the whole Chaldaical way of it.

Servius Tullius sleeping, his head seemed to shine, or burn: some of the Diviners said, that signifyed, he should perish by lightning; others, that it was a token he should obtain Regal dignity.

Darius dreamed that the Camp of the Macedons was on fire, and that he saw Alexander coming to him, in clothes of the same fashion, as his own were, and that he was carryed on horseback through Babylon, and so vanisht out of sight. At this, the dream-spellers were divided in their divinations; some interpreting it a fortune, some an infortune; some to the one side, some to the other.

Betwixt the Tyrians and the Macedonians, was a semblable prodigie (blood on the one part seen in iron; and on the o∣ther part in bread.) They of either party interpret it as a token of good successe to themselves. But Aristander (the most skilful of the Diviners) expounded it thus on the Macedonian behalf; if the blood had appeared outwardly, it had signifyed ill fortune to the Macedons, that were without: but for as much as it was within, it portended the like to them that were within the City, which they now besieged. Again, a huge sea-monster appeared in the sight of both parties; and they both made themselves merry, in prognosticating (according to their Magastromantick teachers) good luck to themselves; but were both of them deceived in the truth, if not both in the event.

Alexander having left off to consult with his diviners; (be∣cause he found them so various and uncertain) had yet again an itch to the superstition; and called his Aruspicks, to inspect the entrayls; commanding that the signification should be be shewed to none but himself. Aristander is the man of art, and credit; but he notwithstanding communicates the matter unto Erigius; who takes advantage thereby to disswade Alex∣anders

resolution. Upon which he calls for the artist, rebukes the betraying of his privy counsels and commands. The skilful man is now more amazed then at a prodigie: yet gather∣ing his wits together to make some Apology for himself, he con∣fessed some difficulty and danger from the inspected entrails; but deeply professed his love to, and care of his King notwith∣standing. The King perceiving the flexiblenesse both of the mans nature, and of his art; wishes him to have a confidence of fortunate successe, as well in this, as in former things. Whereupon the Aruspick pores again, and comes in with his second prognosticks; and professes to have found signs quite contrary to the first.

Philip of Macedon dreamed that he did seale up his wives bel∣ly, and that the seal left behinde the print of a Lion upon it; Certain wise men, or wizzards told him, that this gave him warning to look straightly to his wife, and keep her close. At▪ which the King was troubled; but Aristander (to make all good) told him his wife was with child, and had in her belly a treasure worth the sealing up.

The same day that Alexander was born, the Temple of Di∣ana at Ephesus was burnt. This made the distracted Priests and vaticinators prognosticate, that some great misfortune was that day born to all Asia. But soon after news was brought to Philip of three great victories, which made him rejoyce ex∣ceedingly; now these predictors (to make up the triumph) praesaged that his son, which was born with three great victo∣ries, should be an invincible Emperour.

Dion being about to free his Country from the tyranny of Dionysius; there happened an eclipse of the Moon, which ter∣rified the souldiers not a little. Thereupon stood up one Miltas a soothsayer, and bad his fellow souldiers be of good chear; for the signe imported the impairing of dignity, meaning the tyranny of Dionysius. But as touching the swarm of Bees, that lighted on the Poop of Dions ship; he told him, and his friends secretly, that he was afraid his acts would flourish one∣ly for a while, and soon fade away. Again, Dion getting up∣on Dionysius his Clock, or Diall; and thence making an Ora∣tion to the Syracusans, to promote their own liberty; the soothsaying prognosticators liked it wel, and said it was a good

signe; for that he did now tread the sumptuous edifice and artifice (and yet an Astrological artifice) of the Tyrant under feet. But because the hand of the Dyal sheweth the course of the Sun, which never leaveth moving, they were afraid that Dions affairs should have a suddain change of fortune.

A certain Noble man of Silesia was very inquisitive with three several Astrologers, to know the manner of his own death. The first answered, he should die of a feaver, the se∣cond said, of a fall; the third answered, in the waters. And to make all good, thus (they say) it fell out. First the Feaver (forsooth) seized on him: then the frenzy thereof made him cast himself out of a window, and that window was o∣ver a Moate; and so he fell into the water, and there perished. The like tale do the Country people tell of our Merlin; the the King talking with Merlin about mens fates, caused a Faul∣coner of his to passe by disguised, and demanded, what kind of death should that man dye? Merlin answered, he should be hanged. The same man comming by the second time, in ano∣ther disguise, and the like demand made, he answered, he should be stabd; and the third time it was resolved he should be drowned. And thus (they say) it happened: The King being on hawking, the Hawke took pearch on a tree hard by a River side: the Faulconer climing up to fetch down his Hawke, a grayne of a branch got hold of his neck, and there he hung; that breaking he fell upon a splinter, and it stabd him; that not holding, he fell into the River, and so was drowned. That the Magastromancers may thus contradict themselves, and one another, is easily to be believed: but that their various prae∣dictions were thus compleated, let the faith thereof be with the Authors.

Iohannes Albertus, Archbishop of Magdeburgh had the Moon in Aries, in the sixth house; which signified health, but the Moon was invironed by Mars, and he in Aries; and by Sa∣turne, and he in Taurus; and the Sunne and Mercury opposite; and those more manifest signes of daily, and cruell diseases.

Tarestius or Tarchetius, a great Mathematician, who being given to the calculation of Astronomy, for the delight of spe∣culation onely, was entreated by Marcus Ʋarro to search out what houre▪ and day the nativity of Romulus was, who having

throughly considered the adventures, acts, and gests of Romu∣lus, how long he lived, and how he died: all these being con∣ferred, he did boldly judge, that Romulus was conceived in his mothers womb, in the first yeere of the second Olympiad, the 23 day of the moneth, which the Aegyptians call C••aeas; and now is called December, about three of the clock in the mor∣ning; in which houre there was a totall ecclipse of the Sunne: and that he was born into the world the 21 of the moneth of Thoth, which is the moneth of September, about the rising of the Sunne. Now is not this old way of calculating a Nati∣vity, quite contrary to the new? But of the twaine, which is the most certain? that a priori, or a posteriori? sc. from the acts and accidents of life, to the birth: or from the birth to the acts and accidents of life? The Historian notes the one for false and vaine; what then is to be thought of the other?

In the time of Kenneth King of Scots, appeared two dreadfull Comets; one before the Sun-rising, the other after the setting; also armies were seen in the ayre, and noyses of armes, and horses heard. Also a Bishops Crosier staffe was burned, as he held it in his hand, in time of service, and could not be quen∣ched. But the prodigies were not so various, as were the prog∣nosticators interpretations; whereof some were delivered for good, some for bad, but none for true.

When the Image of Apollo Cumanus wept, some of the Aruspects were for the casting of it into the sea, because of the terrible portent: but other more skilful heruspicks, were for the intercession, because the Images weeping portended prosperous things.

Proteus is a proverb of versatile mutability. And of him that part of story which is least fabulous, is this. Proteus was an Astrologicall magician; and is said therefore to transforme himselfe into so many shapes, because of his various and con∣trarious opinions, vaticinations, predictions, and prestigious prankes. A fit emblem of all such, that are seldome like them∣selves.

Colophonius Xenophanes, one who confessed there to be Gods, denied all divination. All the rest besides Epicurus, babling about the nature of the Gods, approved of divination; al∣though not after one way. Dicaearc••us the Peripatetick took

away all other kind of divination; and onely left those of Dreams and Fury. And besides those, Cratippus rejected all the rest. Panaetius indeed durst not deny the power of divining al∣together; yet he said, he doubted of it. Xenophon took all kinds of divination quite away. The chiefe articles that were objected against Socrates, were contempt and rejection of Ora∣cles. Eudoxus G••idius was wont to say, that the Chaldaeans were by no means to be credited in their observations or pre¦dictions upon the lives and fortunes of men, from the day and houre of their nativity.

Two men, before their contest at the Olympick games drea∣med the like dream, viz. that they were drawn by four swift coursers in a Chariot: they both consulted one Prophet, and he prophecied to the one, that he should winne; and to the other, that he should lose the prize.

One told Ʋitellius, that the circles which appeared in the waters like crownes, were abodes of Empire; another of them boded thereupon, that either they signified no such thing, or else but the instability thereof.

The fame is, that Iulian on a certaine time inspecting the entrayles, there appeared in them the signe of the Crosse invi∣roned with a crown. Some that partooke of the divination, were cast into a feare hereat, that the Christian Religion should gather strength, and that the doctrine of Christ should be per∣petuall; taking it for a signe both of victory, and eternity. But the chiefe divining Artist among them, bad the Emperour be of good cheere; for the victimes portended prosperous things according to his own desire: because the marke of the Christian religion was circumscribed and coarcted; as a token that it should have no large spreading in the world.

Iulian again meditating warre against the Persians sent to the Oracles at Delphos, Delos, and Dodona; and they all consen∣ted to incourage him, promising him undoubted successe. But there was an old prophecy of former diviners, that utterly thwarted them all: for it foretold, that it should be exitiall to the Emperour and people of Rome, whensoever he passed with his army beyond the River Euphrates, and the City Ctesip••on. And thereabouts was Iulian slain, and his army overthrown.

22. Of jugling predictions, forged divinations, and lu∣dibrious mock-charms, as operative as the rest; and all alike effectuall, not from themselves; but from the Agents, or Patients superstition, and credulity.

SErtorius a notable Captaine, was wont to faine visions, dreams, and divinations; and pretended himselfe to be in∣formed of many future events, by a white Hinde, that a skilfull friend had sent him, to be his instructor in those mysteries: and by these very devices, kept his Souldiers in order and cou∣rage; and so atchieved many notable feates and victories.

Two Countrey fellows came to Vespasian, intreating his helpe in their cure, as the Oracle of Serapis had shewed unto them. One of them was blind, and he was told, that if Vespa∣sian did but spit in his eyes, that should restore his sight. The other was lame of his thighs, and he was told he should be cured, if Ʋespasian did but touch the part affected with his heele. The good Emperour was somewhat scrupulous to make experiment of a thing so vaine and improbable; but at the importunity of his friends, and earnest suite of the parties, he was drawn to doe as the Oracle or vision had directed; and the effect presently followed thereupon. Namely, upon their superstition, and the divels illusion; for the Serapidane Divel was a••raid, that his divining Oracle would fall to the ground, now that Christianity began somewhat to appeare in Aegypt; and therefore he sent his patients to implore the help of Vespa∣sian, that by the rarity of the miracle he might hold up the majesty of the Oracle.

Alexanders souldiers being greatly terrified and disheartned, because of a bloody Ecclipse of the Moon; hereupon he (secure of all events) called for the Aegyptian presagers, and comman∣ded them to expresse their skill. They concealed the cause of the Ecclipse, and their own suspicions from the common sort; but forged this interpretation, That the Sunne was over the G••eekes, and the Moon over the Persians: and as often as she was in an Ecclipse, did portend the slaughter and ruin of that

Nation. The credulous souldiers hereupon conceived hope, went on, and prospered.

Pheron an Aegyptian King, had a disease of a strange cause, but of a stranger cure. He was struck blind for casting a dart into Nilus, and so continued for the space of eleven yeeres; then consulting the Oracle about his recovery, it was answered, he must wash his eyes with the urine of a woman, that had never known other then her own husband. First he made tryall of that of his own wife, but it would not doe: and of many others more, and at last he light of one whereby he reco∣vered his sight. And forthwith called all those other women together, and burnt them; and married that one himselfe, whose water was so soveraigne.

The Dictators, Emperours, and people of Rome, were taught by their augurizing and aruspicall Diviners, certaine devotory odes, or formes of direfull execration, full of barbarismes, and prophanenesse; that so the imprecating of the one added to the others vaticinating, might make the ominating much more forcible and effectuall.

Erasmus having in familiarity one Bibliopegus, a Dane; they two being pleasantly disposed together, Erasmus jestingly bad him take a knife, and open any leafe of Homers Iliads, and choose any verse on the right side of the leafe, and he would thence undertake to tell him his fortune. Bibliopegus having observed all circumstances very strictly, Erasmus began to pre∣dict, that he should marry a wife very rich, but so ill conditio∣ned, that he should be forced to desert her. And the event of this jest fell out in good earnest.

Hemingius while he was a young Student, in a Logick Le∣cture, recited these verses, used in the Schooles;

Fecane cageti, Daphenes, gebare, Gedaco, Gebali stant, sed non stant Phebus, hec•••• & hedas.

Hereupon he added in jeasting manner, that these verses were very effectuall against a Feaver; if the severall words were in∣scribed upon a piece of bread, and given to the sick man in order, so as to eate every day a piece, with the word inscribed. Now there hapned to heare him a good honest simple man, who not apprehending the jeast, believed all to be spoken seri∣ously. And within a few daies after, having a servant of his

fallen sick of a Fevrr, gave him a piece of bread the first day inscribed with the Fecane; and so every day in order to the last word; and then he was cured. Others likewise seeing the efficacy of this amulet followed the example, and obtained the like effect. Till at length the jest of it came out, and so the ver∣tue of it ceased.

Gotschal••us, and Wierus relate this story (one from his own knowledge, the other from anothers report; and though they vary in circumstances, yet they agree in the effect.) A certaine woman grievously troubled with sore eyes, light upon a cer∣taine knavish Scholler, to whom she complained of her in∣firmity, craved the help of his art, and promised liberally to reward him. He, either to make sport, or in hope of gaine, promised to help her: and to that end, took a piece of paper, wherein he wrote such kind of Characters as were never inven∣ted or seen before; and underneath them wrote these words in great Letters, The divel pull out thine eyes, and stop up their holes with dung. This he folds up, and wraps it in a piece of cloth, and ties it about her neck, and bids her have an especiall care that it be not taken thence, nor yet opened, or read by any means. All this she observes awfully, and her watery eyes were cured. About a yeere or two after, either she let fall off through carelesnesse, or else had a desire to see what was there contai∣ned; the charm then being opened, and read, and the cursed contents thereof understood, and abhorred, it was cast into the fire; which done, her sore eyes returned in as grievous manner as before.

I have read it in an Orthodox divine, that he knew a young Gentleman, who by chance spilling the salt of the Table; some that sate with him said merrily to him, that it was an ill omen, and wisht him take heed to himselfe that day: of which the young man was so superstitiously credulous, that it would not goe out of his mind; and going abroad that day, got a wound of which he died not long after.

Old Ennius fained many answers of the Pythian Apollo, and delivered them in verse; when as Apollo had long before left off his poeticall prophetizing: and yet even these spake as true, and was found as effectuall, as any of the rest.

Numa Pompilius, Scipio Affricanus, Lucius Scylla, Quintus

Sertorius, Minos King of Crete, Pisistrates the Athenian Tyrant, Lycurgus, and Zaleucus, are all noted for assimulating of reli∣gion, or a faigning of divination and oraculous predictions: and neverthelesse prevailed by this means, and ruled both by Laws and arms.

Persia being oppressed with the sordid domination of the Magicians, Darius the King with some adjutors of like dig∣nity, entred into a pact, that they should ride to such a place before Sunne rising, and whose horse neighed there first, it should be taken as an omen to make him King. Now Darius his Groom, to effect it the more prosperously for his master, had rubd his hand in the genitall parts of a Mare, and when they came to the place, strok't the horse over the nose, which presently neighed upon the smell. Whereupon all the rest a∣lighted, and as from a divine suffrage, saluted him King.

Alexander Severus, yet a youth, and dreaming of nothing lesse then an Empire; making (as boyes used) Ʋirgilian lots; light upon certain verses that seemed to portend or praesignifie the Romane Empire to him. Yea many such verses both of Homer and of Ʋirgil, have been often used to that end; and have proved as significant and effectual, as any presaging Oracle of them all.

23. Of the aenigmaticall, obscure, amphibolicall, am∣biguous, and aequivocating (sc. so deluding speeches, studiously and industriously delivered, by oraculous, magicall, sorcerous, and astrologicall predictors, or diviners.

PYrrhus King of Epyre perceiving the power of the Romans, against whom he went, consulted the Oracle of Apollo, and it gave him this doubtfull answer,

Aeacides, I say, The Romans conquer may.

Which he interpreted to himselfe in the best part, but found the event as various as the words were dubious.

Craesus that rich King of Lydia, consulting the Delphian Oracle, which he himselfe had so m••nificently adorned; to shew its gratitude, it resolved him this Riddle,

If Craesus fearlesse shall passe Italy's river, A Kingdom great, wealth greater shall be shiver.

He now thought he should destroy anothers wealth and power, and not his own: But instead of bringing Persia within the power of Lydia, Craesus himselfe fell into the hands of Cyrus. And the Oracle gloried, that which way soever it hapned, it still spake true.

While Alexander was in a fight, some that stood by him saw or imagined an Eagle fearlessely fluttering over his head: then Aristander (the onely diviner) carrying a lawrell in his hand, and shewed the souldiers a token of victory. But it is uncertain of which he spake, the Lawrell, or the Eagle.

An Astrologer advised Epaminondas the Thebane, to take heed of the Sea, for that would be fatall to him. Which he therefore carefully avoyded, but found his death in a wood, which was called by that name.

Another of them bad Philip of Macedon, take heed of a Char∣ret, or Cart, as a thing dismall, or dangerous to his life: where∣upon he not only refrayned, but proscribed the use of all such; yet neverthelesse had his deaths wound given him in a City of such a name: others say, the hilt of the sword that killed him had a Chariot engraven on it.

Nero heard news from Apollo at Delphos, that he should take heed of the seventy third yeere of age: which made him very secure, being then but about the age of thirty three. But he un∣derstood not (till it was too late) that it was meant not of his owne, but of the age of Galba, who shortly after succeeded him.

Hannibal was foretold, that he should not die, but in the land of Lybia: and when he thought himselfe secure, as farre enough from that; he took his death in a little village called Lybissa.

Iulian deluded by an Oracle, in the ambiguous word thera, signifying a beast, and a river; dreaming of nothing else but victory in his Persian war, was there slain.

Caligula consulting about his geniture, Sylla the Mathema∣tician

affirmed that his death was approaching. The Antiatine Lotts admonished him to take heed of Cassius. For which cause he caused Cassius Longinus, then proconsul of Asia, to be slain: unmindfull that Chaerea (the man that did the deed) was so called.

Zeno the Emperour was told by his vaticinating prognosti∣cators, that he of necessity should be shortly in Constantinople; he presumed it of the City, and that he should goe thither in triumph, and state: but his men being beaten, and fled, he casually retired into a castle, which the inhabitants thereabouts called by that name, where he had leisure to see and bewaile his delusion.

Alexander besieging Tyrus, dreamed he saw a Satyr: The Diviners expound it, Satyr••s, sc. Tyrus is thine.

Commodus being about to give battle to the Saracenes, dream∣ed he was going to Thessalonica; the Soothsayers thus interpret it, Thes allo nikin, sc. leave the victory to another; and so he did.

Appius consulting the Pythian Oracle about the event of the civill warre betwixt Caesar and Pompey; was answered, that warre was nothing to him, he should obtaine the cell of Eubaea: He now supposing that Apollo admonished him not to imbroyl himselfe in that danger, withdrew himselfe to that place (pre∣sumed a place of quiet and honour) but there he got a disease, and found a grave.

Daphida, or Daph••s a Sophister, would needs make himselfe merry with Apollo's Oracle, or some of his vaticinating Priests, and consulted how he might finde his horse, when as he never had one: it was answered him, he should finde his horse, but it should dash out his braines. At length Attalus (against whom he had rayled) got him, and threw him headlong against a stone or rock so called. This end he had, for abusing the autho∣rity, not deriding the Oracle.

Pope Sylvester the second inquiring at his brazen head, how long he should live in that Papall dignity: the divell answered out of it, he might live long, if he came not at Hierusalem; now when he thought himselfe most safe, he was suddenly stricken whith a deadly feaver, in a Church at Rome called by that name.

Pope Alexander the sixth, who was himselfe addicted to Ne∣cromancy, was inquisitive how long he should continue in the Popedome? It was answered nineteen: which he under∣stood of yeeres; but it was compleated in ten yeeres and nine moneths, as some say: or as others, in eleven yeares and eight daies.

A certain Bishop was forewarned by an Astrologer, to be∣ware of a fall from a high place: he hoping to avoyd the threatning of the Starres, kept continually in low roomes. At length newes being brought that he was put out of his Bishoprick; wretch that I am! said he, that I could not think on this before; for I could not have fallen from an higher place.

A great Mathematician was consulted, who should be the successor to Stephen King of Poland; he wrote Deus. They were glad of so good a Governour; but soon after came in the Suedian. And the Astrologer being challenged upon his prae∣diction, replied he meant they should read the word backward, and then it was Sued.

Peter the Hermit, a Soothsayer, prophecied that King Iohn should be no more King of England after Ascension day; which he would have made good in his resignation of his kingdom into the hands of the Pope, and receiving it again upon other conditions. But all his equivocation would not save him from the Gallowes.

Thomas of Ersilton, a Scottish Soothsayer, being askt by the Earle of March, what kind of weather they should have on the morrow? answered, that on the morrow before noon should blow the forest wind that ever was heard in Scotland. The morrow proving faire and calme, the Earle told him he was much mistaken in his marke. To which he answered no more, but that it was not yet past noon. Then came news of the Kings death; upon which the Wizzard replied, that was the wind he meant.

The Earle of Athol trusting to a wizzards or witches pre∣diction, that before his death he should be crowned openly in the sight of the people; trayterously conspired the death of Iames the first King of Scotland. For which he was in the be∣ginning of his execution, brought into an open place, and there crowned with an hot Iron.

Iunius Brutus going to Delphos with the sonnes of Tarquin, (whom he had sent thither to honour Apollo with sacrifices and gifts) was fain (for feare of envy to offer his Gold to the divining God in an hollow staffe. And the young men con∣sulting which of them should raigne: it was answered by the Oracle, he that before other should kisse his mother. Then Brutus (seeming to slip by casualty) purposely cast himselfe groveling and kissed the earth, as common mother of them all.

Tully thus bespeaks Apollo, A whole volume hath Chrysippus filled with thy Oracles, some partly false, and some true by chance: (as it often proves in any kind of speech) some so obscure, as that the interpretation needs an interpreter; and the lot may very well be referred to a lot again: and some so ambiguous, as that they may justly be imputed to a subtile so∣phister, rather then to a divining answerer.

Hamilcar the Carthaginian Captaine, as he besieged the Sy∣racusans, in his dream heard a voyce that told him, he should the next night sup in the City. At which he was glad, pro∣mised himselfe the victory, and prepared for the assault. But the Syracusans (upon advantage of a tumult amongst his men) surprized him, and so carried him with them into the City, and there he supt, as a captive, but not as a conquerour, as he was made to suppose.

Cambyses warned by Apollo's Oracle to beware of Smerdis, who set lime-twigs for his Crown, supposed it to be meant of his brother, and so berest him of his life: but after this, ano∣ther Smerdis, who was nothing of the blood, and whom the Destinies concealed in the Duke, accomplished the prophecy. The same Cambyses being advised to beware of a Town called Ecbatana, would never come at any of those which were in his own Dominions; but light by chance into another, where his life ended.

The night before King Henry the fourth meant to set for∣ward to the holy Land, with an intent to declare his inward repentance for the wrongs which he had done at home, by war∣ring against Infidels: because it had been told him that he should die in Ierusalem; it was his fortune to fall sicke and die soon after, in a chamber bearing that name here at West∣minster.

Edward the first was made to doubt of Brough upon Stan∣mi••e; when as he died at Brough upon the sands.

An Earle of Pembrook died at Barwick in Wales, when as he was put in feare of Barwick upon the border.

Wolsey the Cardinal of Yorke, being given to understand that at Kingston he should end, would alwaies rather ride about, then passe thorough Kingston upon Thames: but was commit∣ted to the charge of Sir Anthony Kingston, to convey him to the Tower, if he had not died by the way.

The Welshmen had a prophecy, that the rood of Dernell Ga∣thren should set fire on a Forrest: a thing so farre from sense and probability, as no man could conceive what it should meane: till Cromwell, meaning to make a scorne of supersti∣tion, caused the fire, wherewith no Forrest stored with Trees, but a silly Fryar should be burnt, to be kindled with that Image.

24. Of things falling out quite contrary to Magicall and Astrologicall Prognostications or Predictions: and thereupon the Magastromancers themselves justly re∣warded by divers, for their delusive way.

CAius Cornelius Hispalus by an Edict commanded that the Chaldaeans within ten daies should depart the City, and all Italy; because by their light and lying wits, they made a gaine of, and a ginne for the people.

The Magicians of Persia devised many praestigious impo∣stures whereby to delude and disturbe Isdigerdes their King: but their pranks being detected, he caused every tenth man of them throughout the Kingdom to be beheaded.

Maximinus being overcome by Licinius, returned home in a rage, and put to death his fatidicall predictors (that had urged him to the warre, in confidence of their oraculous praesagings) as inchanters and seducers, and such as had betrayed his peace and safety.

Julian that so favoured, and practised all kind of praestigi∣ous artifices, in his warre against the Persians, was not onely

hecouraged, and assured of victory by his Soothsayers; but and all manner of fortunate successe confirmed unto him by Delphian, Delonian, and Dodonaean Oracles: yet how fatall that war was to him, the event proved; and not onely so, but the heavens themselves (without, yea and against the Astrolo∣gers) foretold.

As Sylla (upon an expedition) was sacrificing, there appea∣red a serpent about the Altar; of this the Ariolists made a sad presage, and would have retarded the exploit: but he procee∣ded neverthelesse, and there followed a glorious issue that day; not from the counsell of the Diviners, but of the Comman∣ders.

Cicero reports from his own knowledge, that the Chaldaeans had foretold to Pompey, to Crassus, and to Caesar himselfe, that none of them should die, but in their old age, at their own houses, and with honour; in all which particulars it fell out clean otherwise to them all. So that he wonders any should believe them, that may observe so many events, so contrary to their predictions.

To their objection, of Flaminius, and his army perishing, because they followed not the Diviners direction; Cicero op∣poses this answer, that Paulus observed them the yeere after, and yet both he and his army perished neverthelesse. I adde, from Orosius, that Flaminius the consul contemning the Divi∣ners counsell, inhibiting his course as unfortunate; went on, and obtained a glorious conquest. Whether it was the same, or another, it is sufficiently confuting.

It is storied in Livie, that the Augurs ominating disastrous and unfortunate things to the Romane army, from their im∣molations and inspections: the Captaines resolved on the contrary, acquainted the army that all things divined were happy, and promised victory; whereupon they proceeded chear∣fully and prevailed.

Nicias the Athenian, being made to believe (by the Astrolo∣gers prognosticating upon an Ecclipse of the Moon) that it was safest for him, not to stir out of the haven that night, but to stay still in his ships, was there that night surprized by the Syracusans.

A great aruspicall Diviner would needs forewarn Caesar, not

to send over into Africa before winter; yet he did it; and if he had not done it, the enemy had gathered all their forces to∣gether, and utterly prevented him.

After that the Serpents had thrice eaten up the liver of the sacrifices, and the inspecting Augurs had constantly interpre∣ted it for the good of T. Gracchus: yet his unfortunate end followed upon it for all that.

Maxentius gave himselfe to magicall studies, and incanta∣tion, and ript up women with child, and inquired into the entrayles of new born infants, and killed Lyons to that pur∣pose, and after a secret manner adjured and invoked Divels; and endeavoured thus to avoyd the instant warre; and by these arts wholy promised himselfe the victory; and confided more in his magicall arts, then in the good will of his subjects: but the Emperour Constantine, by faith, and prayer, and the power of God, utterly vanquisht him, and he was miserably drown'd in Tyber, after all. So was Magnentius also vanquisht by Con∣stantius, and made to cut his own throat, after all the vaine hopes his Magicall Diviners had deluded him withall.

In the time of Leo Isaurus, Masalmas a Prince of the Sara∣cens soon entred Pergamus, although the Citizens thereof (trusting to a certaine Magician) had immolated an horrible sacrifice to the Divell; a pregnant woman being cut up, and the fruit of her wombe taken out alive, and boyled in a Kettle, and all the Souldiers directed to dip the sleeve of their right hand in the broth.

Albumazar, that great Astrologer, prophecied (by his art) that the Christian Law should not last above 1460 yeers; which we now see falsified some hundreds almost.

Abraham the Iew progno••ticated from his astrologicall ob∣servations, that the Messiah which the Iews expected, should come in the yeere 1464. after Christ. Which how true it is, the day hath declared.

Petrus de Aliaco (one that made no difference betwixt Theology and Astrology) predicted many things against the peace of the Church, which never fell out, but rather the contrary.

Pope Iohn 2••. alias 19. would often out of his Mathemati∣call skill, promise to himselfe long life, and Popedome, and

boast it among his familiars: but died neverthelesse of a dis∣astrous casualty within foure moneths after he was made Pope.

Od. Bishop of Baia, was put in great hopes by his Astrolo∣gicall predictors, that he should happily attaine unto the Pope∣dome: but using the means thereunto, he purchased to himself a perpetuall imprisonment, and so died miserably.

Oleph King of Norway was induced, by sundry prognosticks of his prevailing, to invade Denmark, but his Navy being scattered, he desperately cast himselfe into the Sea, and so pe∣rished.

Ericus that conquering King of Swedes, when (by the prog∣nosticks of his art) he presumed himselfe most secure, was taken captive by Ostanes. And Hading, such another of them, after all his presumption was forced to hang himselfe.

Guido of Flanders was deceived by a Necromancer (of whom he had learnt the Art) by which he had promised him, that whensoever he would, he should passe invisible out of any perill. But that immutation little availed to the safety of his life.

Fredericke Stupbius (who maintained his army with magicall money) was notwithstanding taken by Rudolph of Habspurge, and burnt.

Reatius a praestigious operator, being therefore convented, confessed his circulatory frauds: and afterwards was slain by one whom he had deceived by those his delusory waies.

Methotin an idolatrous Magician, his frauds being detected, was slain by a concourse of people, and his body nayled to a stake. And Hollerus such another, was cruelly murdered by his own aemulators.

A great Calculator confesses, that Sebastian Castalio shewed an Astrologer (to his great admiration) the genesis of his little sonne, who died in his infancy; and yet that genesis had all the aphaeticall places safe and sound; which might promise a prolonged life, or direct any judge for to pronounce there∣upon.

An Earle of Aspremont would seem to entertaine all comers with all kind of dainties, but they were no sooner out of his house, but that horse and man was ready to die with hunger

and thirst. A curious inquisitor was carried out of his own house into a very pleasant place, as it seemed, but in the mor∣ning found himselfe laid upon thorns, and almost starved. One Mendoza would present his banquets, but they proved no∣thing but coales and ashes.

Hamilear the Carthaginian Captaine, led on by the Ariolists, sacrificed all the while he was in fight, in hope of better suc∣cesse; but finding it, in the discomfiture of his party, to fall out on the contrary, he cast himselfe as a desperate sacrifice into the fire, to quench it with his blood, that had put him in so great hopes, and stood him in so little stead.

Rhadagusus a King of the Gothes, in warring against the Ro∣mans, did nothing almost but immolate or sacrifice for auspi∣cation, or divinations sake: so that they began boastingly to spread abroad Rhadagusus (who had reconciled to himselfe the protection and assistance of such Gods) was sure to over∣come. But nevertheless he was taken and slain, with above 100000. of his army.

Papyrius Cursor oppugning Aquilonia, the Pullarian Auspica∣tor would needs be presaging clean contrary to his tokens: whose fallacie being found out, the Consul praesumed a good omen notwithstanding, and beginning the fight, caused the lying Augur to be placed in the front, and the first dart that was cast by the enemy struck him stark dead.

Eudemus being foretold by a cunning dream-speller, that although he was now in exile, yet he should return to his own Land within five yeares: within which space he notwithstan∣ding dyed in Syracusa: but to make his prediction good, he said, he meant his grave which is every mans own land.

Constantia an honourable dame of Rome, having received assurance from Astrologers of a long, healthfull, and most happy life, fell sick within five daies after of a burning feaver, and finding that there was no way but death, she strained her husbands hand, and concluded both her speech, and life, with these complaining words, Behold what truth is in the vain pregno∣sticates of fond Astrologers.

Ninus who detested all Astrologers, with their deceipts, sup∣pressed Zoroastes, who would deale in nothing without their encouragement. Pompey with his guard of prophets lost his

head: and Caesar by contempt of Oracles subdued his enemies. Iustinian exiling all sorts of false Prophets with their bag and baggage, did flourish as a Conquerour; whereas Iulian admit∣ting them, with all their packs of falshoods and blasphemous lies, did perish as a castaway.

At such time as Brittanicus waited for the great lot of the Roman Empire, by the comfort and encouragement of a vaine Astrologer: he lost both life and all, by the rigour of a bloody Tyrant.

Thra••illus the Mathematician, whom Tiberius had taken into familiarity, presaging good things upon the sight of a ship: but things falling out contrary to what he predicted, Tiberius was purposed, as they walked together, to cast him down a praecipice for a falsary, and an intruder into his secrets.

Seneca, by a pretty fancy, bringeth in Mercury perswading with the Gods, that they would abridge the life of Claudius; if not for any other cause, yet even for pitty and compassion of the poore Astrologers: who had already been taken with so many lies (from yeare to yeere) about this point: as if the destinies were not more favourable, then their grounds were sure, the credit of Astrology would decay for ever.

St. Ambrose telleth of one that prognosticated great store of raine to fall, after an exceeding drought: but none was seen, till it was obtained by the prayers of the Church.

Galen writeth that none of all those Prophets and Astrolo∣gers, whose skill was commended, and their depth admired in his time at Rome, gave any perfect judgement either as touching the disease, the continuance, or cure thereof.

Manfredus a rare Doctor of Astrology, assured Ordelaphius a Prince in Italy, that that very yeere wherein he died, if there were any certain knowledge by his art, he should not end his life, before extremity of age had made him lame and un∣weldy.

Paulus Florentinus lived till 85 yeeres of age, and yet he would assure his friends in private, that he never found one comfort that might promise long life in the figure of his birth; but sudden death, with many tragicall and most lamentable acci∣dents.

The great dearth of Cattle which was so certainly expected

by the Calculators Anno 1558. turned to a wonderfull en∣crease of all kinds of sustenance.

At the same time that the fond Bobemians were affraid to be consumed with sudden fire that should come down from Hea∣ven, as some preachers gave warning, they were almost drow∣ned with a second Flood, by means of excessive showres, spring∣tides, and store of land-waters; that ranne down with immo∣derate abundance, as if God had resolved to descry the falshood of their jugling.

At another time, the people were so scared with an univer∣sall feare of waters scattered aboad by prophets of this kind, as a certain Abbot (seeking to prevent the worst) built him a Tabernacle upon the top of Harrow on the Hill: but the con∣clusion is, that before Summer was halfe spent, all the ditches were drawn dry, and the castle perished for lack of water.

Paul Flerent noting two constellations, under which the State of Florence was refreshed, after long and bloudy warres: findeth them so crosse and opposite one to another, as himselfe is forced to confesse, that small light of assurance may be taken from the blaze of this Beacon.

Peucer prognosticated upon the last Comet, that our bodies should be parched and burned up with heat; but how fell it out? Forsooth we had not a more unkindly Summer for many yeeres in respect of extraordinary cold.

25. Of the Heavens calculating their own purport, with∣out the helpe of an Artist: and the suspition of Mag∣astromancers predicting rather by diabolicall instinct, or the suggestion of their own Familiars, then from any vertue of the starres.

THe day before Iulian died, one (and he an heathen) watching over night, saw a conjunction or compact of the Stars, expressing thus much in legible characters, To day is Julian slain in Persia. Also Didymus Alexandrinus had a vision of white horses running in the ayre, and they that rode

upon them said, tell Didymus, in this very houre Iulian is slain, and bid him tell it to Athanasius the Bishop.

Constantine in his holy meditations, casting up his eyes East∣ward towards Heaven, saw the similitude of a Crosse, wherein were stars (as letters) so placed, that visibly might be read this sentence in Greek. In this th••u shalt overcome.

At what time Caesar was in the battell of Pharsalia, one Caius Cornelius a notable prognosticator in Padua, beholding the flying of Birds, cryed out, Now they give the onset on both sides; and a little after (as a man possessed with some spirit) cryed out again, O Caesar, the victory is thine. Such was that of Apollonius concerning Domitian, of which before.

Numa Pompilius, a Magician or Sortiary not inferior to any, had frequent and familiar company, confabulation, and con∣gression with Aegeria a Nymphish devill. Simon Magus had a dogge, they say, could speak, and doe many prodigious pranks. Quintus Sertorius had an Hart which he consulted withall. Pope Sylvester the second had a dogge, which he held more deare then the Kingdom of Naples. Laurentius also had such an one at Roan. Iodocus de Rosa had the divell in a Ring. Petrus Apponensis, a magicall Physician, had seven spirits, which he kept in glasses. Andreas an Italian had a great red dogge that would doe many prodigious feats. Faecius Caredeus is said to have an aery spirit very familiar. Stephen Gardiner had his dar∣ling cat. Iohn Faustus had a dogge called prestigiar. And Cor∣nelius Agrippa had another called Monsieur. A French Baron had a cat that vanisht into the ayre because he chid her. And it is reported of an English one, that had such another, which did in like manner.

The same day that the Torensians overcame the Crotonians in Italy, the victory was told at Corinth, Athens, and Lacedaemon.

Mercury minding to try the skill of Tyresias in vaticinating, stole his Oxen, and came to him in the shape of a man, and told him they were lost. Out they went together to make conje∣cture of the thiefe by Augury, and the blind presager bad Mer∣cury to tell him what bird he saw? he answered an Eagle flying on the left hand; that (he said) signified nothing to him. A∣gain, he askt him, what bird? he answered, a Crow, sometimes looking upwards, sometimes downward. Then understan∣ding

all by instinct, that Crow (said he) sweares by heaven and earth, that thou canst restore me my Oxen again if thou wilt.

When Caius Marius had overcome the Sicambrians, at the River Mosa, the news of the victory was presently carried to Rome by Castor and Pollux the Starry gods; or as others say, by the Impish divels themselves. Plutarch reports many examples of demonicall familiars, carrying newes of victory to the Ro∣mans in a moment, from the remotest regions.

Cleombrotus sequestring himselfe from the society of men, and frequenting solitary woods and caves, to become more in∣ward with Satyres, was informed that there were Daemons wan∣dring up and down to inspire dreams and Oracles, and furnish men with prophecies and predictions.

Lactantius is of the mind that the cutting of the Whet∣stone by Accius Naevius, and the drawing of the Ship by the Girdle of Claudia the Ʋestall, and the like were obtained by their Familiars. To which I may adde Thucia's drawing water in a sive.

Iodocus de Rosa was wont to say, that he would put none other Messenger in trust with a cause of weight, then him that lodged one night at Constantinople, and the next under his Signet.

The spirit Orthon brought intelligence out of all corners of the world to Gaston Earle of Foix.

The Spirit or Familiar which daily called upon Alaricus (as he related to a certain godly Monk) to begin his voyage towards Rome, came from the divels court undoubtedly.

26. Of Astromancers turning Pantomancers; or presa∣ging, not onely upon prodigies, but upon every slight occasion, by every vile and vaine means: and so occa∣sioning superstitious people to an omination upon every accident, and after any fashion.

DArius in the beginning of his raigne, but changed the scabbard of his Sword, from the Persian into the Graecian fashion: and the Chaldaeans (loath to let slip any occasion of keeping their art in ure) straight way prognosticated thereupon the translation of his Kingdom to the Greekes.

A Raven let fall a clod upon Alexanders head, and it brake to pieces: and then flying to the next Tower, was there intan∣gled in pitch: Aristander interprets it as a signe of the ruine of the City, with some perill to the Kings person. But what was last and least prognosticated, was first and most found.

Alexander steeping Barley (as the Macedonian custome was at the making of walls) the birds of the ayre came and picked it up. Now many took this for an unlucky token. But the di∣viners (that would spend their verdict in the most triviall mat∣ters, rather then sit out) told them it betokened, that that Corn should nourish many countries.

Cicero derided the Baeotian vaticinators, for predicting victory to the Thebanes, from the crowing of Cocks. So doth he the Lanuuian Aruspicks, for making such a marvelous portent, in that the Mice gnawed the Belts.

The City of Rome being mightily devested by the Gaules, the Senators began to deliberate, whether they should repaire their ruined walls; or flit to Vejos. Now a certaine Centurion of theirs comming by at that instant, commanded the Ensigne to set down his Standard, or Banner in that place, saying, it was best for them to abide there. The Senators over▪ hearing that voyce, interpreted it as an omen, and so desisted from consul∣ting any longer about their migration, or removall, but resol∣ved to stay at Rome still.

Lucius Paulus being about to warre with King Perses, as he returned from the Court home to his own house, his little daughter met him, whom he kist, and askt her why she lookt so sad? she replied, Persa was dead, meaning her whelp or Pup∣per. And this he took to be an omen or presage of the vanquish∣ment and death of Perses.

Caecilia the wife of Metellus, leading a Neece of hers (now marriageable) to the Temple, to heare some hopes of a good husband; she standing long there, and hearing no answer to any such purpose, desired her Aunt she might have leave to fit by her: That thou shalt (said she) and I will yeild thee my seat. This the Virgin accepted for an omen, that she should suc∣ceed her in being married to Metellus after her decease.

Caius Marius fleeing to the house of Faunia for safeguard, set up his Asse, and gave him Provender; which he refused to eate, but got out, and went into the water: and that made him to ruminate, that there was no safe abiding for him in any house or countrey, but he must get him to sea.

Pompey being routed by Caesar, fled for safety to the Isle of Cyprus; and spying there a stately building, asked the name of it; it was answered, that it was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; this he sighing interpreted, as portending ill to him, touching the Em∣pire or Kingdom.

They of Perianna imploring the ayd of the Samians, against their adversaries of Cerra: they to deride them, sent them a Sybill in a little Bark; which they interpreted as a good omi∣nation. So they of Apollonia being in distresse, and sending to the Epidamnians for succour, they returned them answer, that they would send the river Aeas for their reliefe: which they accepted as a good omen; and making the river Captaine in chiefe, got the victory, and afterwards sacrificed to it, as a God.

The old Druides gathered a Serpents egge at a certaine time of the Moon, according to certaine rites and ceremonies; and so reserved it for omination of victory and prevalency in warres, strifes, contentions. And such an one a Noble man of Rome, is said to have hatched in his bosome in a controversie that he had with the Emperour Claudius.

Of Zoroaster it is said, that he laught at his birth; and that

his braines beat so hard, that they beat off the hand that was laid upon his head: and this must signifie his profound science. Plato while an infant, and asleep in his cradle, there sate hony Bees upon his lips: and this must signifie his Eloquence. To Mydas in like manner there came pismires and carried graines of Wheat into his mouth: & this was a prediction of his riches. Servius Tullius, a mean child, while he was sleeping a flame appeared to shine round about his head; and this was made to presage a crown. Roscius his nurse awaking observed by moon-light a Serpent as it were imbracing the child: and this must prognosticate his eminent fame and glory; although his height was a Stage-player. If these occasions were not slight, yet could there be slighter divinations, or more worthy to be slighted?

Alexanders father dreamt that his mothers belly was sealed with the impresse of a Lyon upon it. Hecuba, when she was bringing forth Paris, had a vision of a firebrand, or burning Torch, that should set on fire Troy, and all Asia. There appea∣red unto the mother of Phalaris the image of Mercury, pouring forth blood upon the earth. The mother of Dionysius dreamed that she brought forth a Satyr. Adde to these and the like, the prodigious birth of Zoroaster, their Prince and master, and then aske the Magastromancers, what need such prodigies at births? and such presagings upon them? if the natalitiall conjunctions be sufficiently portending without them.

The Oracles themselves would give answers to any kind of questions, were they never so triviall; and would presage the erection and restauration of scenicall enterludes (as parts of divine service) though never so Iudicrous: And would enjoyn and accept of divining means, matters, instruments, rites, cere∣monies, though never so ridiculous. As among the Colophoni∣ans in Ionia there the Oracle would afford them the vertue of prophecying from the drinking of water. Among the Bran∣chides in the same Province, from the sucking in of certaine vapours. In another Oracle a woman sate upon a Trevet at the mouth of a cave, and was filled with the fury of divina∣tion. In another a glasse was let down into a fountaine, by a slender thred and after sacrifices and imprecations, the images of things future were seen in the glasse. In another, they descen∣ded

into a fountaine, and so vaticinated as they desired. In another, they consulting burnt lamps, offered Incense, gave gifts, and put their eares to the mouth of the Image; then stopping them, they went out of the Temple, and opening them again, the first voyce they heard from any they met, they took it for an Oraculous answer. In another they judged of things future by casting of Dice, &c.

Severall Countries had their severall waies of divining, and all of them esteemed alike acceptable to the Gods, and alike effectuall among themselves. Tacitus writes thus of the man∣ners of the Germans, that they sing as they goe to warre, and encourage each other by their Bardian odes, acquiring the fortune of their fight by their singing, and he that makes the harshest noise is thought to doe it best. They take this to be much of providence in children, (especially females) neither neglect they their counsels and answers. Ʋelleda the Prophe∣tesse (although she was a trouble to them) they held for a Goddesse. Auspicies and Lotteries they observe especially. And for lots the custome is simple. A bough cut off from a fruitfull tree they divide into lesser branches or slips; and those distinguished by certain marks, they cast carelesly upon a white garment: and in publique consulting use the ministry of the Priest; in private of the father of the family; who loo∣king up to heaven takes up every one of them thrice, and in∣terprets them according to the imprest markes. If any forbid, there's no more consulting for that day: if it be permitted, then to answer the faith of the auspicies, they goe on to inter∣rogate the voyces and flights of birds. It is also the property of that Nation to experience the presages and monitions of horses. They are nourished publiquely in woods and groves; white they are, and touch no common work; onely put into a sacred chariot they are accompanied by the Priest, and the Prince, and so they observe their neighing and sweating. Nei∣ther is there more faith had in any other auspicie either by the common people, the Nobles, or the Priests. For they conceive these to be the Secretaries of the Gods, and themselves their ministers. There is another way of auspicie, whereby they ex∣plore the event of warre: they get a captive by any means of that Nation with which they warre, and commit him and one

chosen out of their own common sort, to try together in their own Country armes: and the victory of the one or the other they make to be a great presage to either side. They couple not, unlesse some sudden thing chance, but on certain daies when the Moon begins to be in the ••ull; for that they believe to be a most auspicious beginning for the doing of businesse.

The mother of Sapor King of Persia being with child, and it doubted whether it was a male or a female she went withall, (for if it proved a female, it might not succeed in such digni∣ty.) For this cause the Princes convented the Magicians, to try their skill, and pronounce upon the birth. Therefore they brought a Mare ready to fole, and the Magicians vaticinated upon it; and it falling out according to their prediction, they thereupon concluded, it was a male child the Queen went with∣all: upon this they without delay layd the Crown upon the Queens belly, and proclaimed the child scarce conceived to be their King, according to their Countries rites and laws.

Augustus and Marke Anthony were playing together, and what a businesse of caution a mathematicall Aegyptian presager made upon it? advising the one (as concerning their after earnest) to take heed of the other, as whose genius was too strong for him, or his daemon afraid of his.

As Pope Eugenius sung Masse in the Church of Rheimes, some drops of the consecrated wine chanced to be spilt; and what prognosticating was upon it? And no lesse was there upon Thomas Archbishop of Canterbury his singing a Requiem the same day he was reconciled to the King.

27. Of the treasons, treacheries, conspiracies, seditious ambitions, usurpations, turbulencies, and busie medlings, of Magicall and Astrologicall diviners, against Princes, Magistrates, Kingdomes and States.

CAmbyses having added Aegypt to his fathers Kingdomes, could not endure their magicall religion, but abomina∣ting their superstitious ceremonies, caused the Oraculous Temples of Apis, and others, to be pulled down. At length he

was murdered by means of two Magicians, who concealed his death, and usurping upon his Kingdome, raigned in his stead, and name. But their boldnesse being detected, they were appre∣hended and suppressed by Darius, who therefore by the consent of all was chosen King.

Cobares, a man of magick art (if an art it be, and not a vaine mans deceit) yet what ever it be, he was more notable for his profession of it, then for his knowledge in it. He (at a feast) would needs be counselling Bessus the weaker to yield to Alex∣ander the stronger: which medling of his was so ill taken, that he hardly escaped his throat cutting; and he likewise took so ill the rejection of his counsell, that he defected and fled to the contrary part. Now what unhappy politicians are such as these (both to themselves and others) that if they may not be accepted for busie counsellors, turn malecontented ••ugi∣tives.

Alexander being about to scale the walls of a City, Demop••on the diviner would needs disswade him from some apparition of unfortunate signs. Of whom the King demanded, if it would not trouble him to be interrupted in his Science? which he acknowledging, the King replyed upon him again, avouching, that in his greatest affairs he found alwaies no greater distracti∣on, and disturbance, then that of a superstitious pragmaticall Soothsayer.

Nicius the Athenian Captain kept a Soothsayer continually in his house; pretending it was to consult with him about the great affaires of the Commonwealth: when as it was onely to inquire about his own businesse, or to promote his owne ambition.

Alcibiades to promote his own ambitions, suborned certain predicting Soothsayers, to presage happy successe, and honour to the Athenians, in their Sicilian warre, although his end ser∣ved, it fell out clean contrary.

Meton the Astronomer very politickly feined himselfe mad, and fired his own house, pretending a mislike of the celestiall signes, as touching the common successe in that warre: but his end was to himself, sc. to release his sonne, engaged in that voy∣age, and so to ease himselfe (let the Commonwealth sinke or swim) of the charge of maintaining him there.

While Fadus governed the Province of Iudaea, a certaine Magician, Theudas by name, perswaded the people to follow him to the River Iordane, (taking their substance along with them) and he would divide the waters, as heretofore; and so work their deliverance. But Fadus pursued them, dispersed the seduced multitude, took the Magician and cut off his head.

Another time, an Aegyptian comming to Ierusalem, feined himselfe to be a Prophet, but was a Magician; he perswaded the popular multitude to goe along with him to Mount Olivet, and he would there shew them strange things for their free∣dome: but Faelix followed upon them, and slew hundreds of them: onely the Aegyptian escaped, by vanishing out of sight.

Another M••gician seduced the people, leading them out into the Wildernesse; promising them safety, and rest from their evils: but Festus followed streight after them, and slew both the Seducer, and many of those whom he had seduced.

Many Soothsaying Astrologers (grudging at the least in∣crease, or ease of the Church) had gathered themselves toge∣ther, to consult about the praenotion of Ʋalens his successor: and having tryed all kind of divination, at length they made a wooden Treuet of Lawrell, and used such execrable and dia∣bolicall incantation, that they observed a conjunction of these letters THEOD, which they expounded of one Theodo∣rus a Pagan, and usefull to their purpose: presuming on the power of their constellation, or constellated figure, to depose or set up whom they thought good. But Valens understanding it, slew both the diviners, and the party they had divined upon. Yea, his fury was so implacable, that it extended to all, either of that sect, or name.

Eugenius a Schoolmaster, by the means of Arbogustes, a trea∣cherous officer, and of Hyparchus, a politick presager, having strangled young Ʋalentinian, usurped the Empire; presuming he should attain to what he went about; being thereunto indu∣ced by the word of those that took upon them to predict things future, from the immolation of victimes, inspection of entrailes, and observation of the Stars.

Thrasyllus the Mathematician, having predicted certain joy∣full things to Nero, and they falling out quite contrary: he determined to cast him headlong into the sea, as a falsarie,

and rash intruder into his secrets. Yea the same Nero had an odde way of exploring his Magicall predictors; and if there were found the least suspition of vanity or fraud in them, he would cast them (as they walked upon a precipice) headlong into the Sea: and many times would doe it, lest they might be the bewrayers of his secrets; for he, who knew their treache∣ries, durst trust none of them.

The ancient Brittains deeply drencht in superstition by their magicall Druides, were so enslaved to them, as that they usur∣ped the determining of all controversies, publique or private; concerning all matters or causes criminall, or reall: so that they took upon them to award recompences, or penalties, as they pleased; and who ever he or they were that refused to stand to their judgement; him, or them they presently inter∣dicted, forbidding all commerce with them.

It is recorded that in France, the Magicians, Astrologers, Sortiaries, Sorcerers, Wizzards, and Witches, were so nume∣rous, that they began to boast themselves not only for a socie∣ty, but for an Army; and to professe that if they could but get some one in authority to be their Commander or leader, they durst wage warre with any King or State; and doubted not of the victory through the vertue and power of their art: Like as the Hunnes (by those very means) had formerly done against Sigebert King of France.

Peter of Pomfreit, that hermeticall Wizzard, by buzzing his prophecies into the peoples eares, sought to make the commo∣tion against King Iohn, And in Ketts commotion, one main promotion of it was, upon the false prophecies that Hob, Dic, and Hic, (meaning the rusticks) with their clubs, should fill up the valley of Dussindale with the bodies of the dead.

Leoline Prince of Wales rebelled against Edward the first upon a prophecy of Merlin (that ginne of errour) how he should be shortly crowned with the diadem of Brute. But his head was cut off, and crowned with Ivy, and there was his end.

The Persi in Magi were not onely contented to be honoured by their Kings, but usurped the Kingdom to themselves. The Aegyptian Priests, or vaticinators arrogated great honours for their praevision and praediction of future things, both by their sacrificings, and by their skill in the starres.

Numa Pompilius, Liourgus, Solon, Minos, Zamolxis, pretended their Laws from Iupiter, Apollo, Mercury, Minerva, and other predicting Oracles; that so they might the more easily impose upon, and domineere over the slavish people.

Aristocrates King of the Arcadians, ayding the Messenians against the Laced••monians; they so corrupted him with gifts, and besides he was so blinded with the unprosperous significa∣tion of the intrayles, that upon the joyning of the battell he disheartned his own souldiers, and fled; and so basely betrayed his old friends the Messenians.

While Servius Tullus reigned, one had a very faire Cow, of which the oraculous predictors gave out, that whosoever should offer that Cow to Diana, he, his Countrey and kindred should attaine to great authority and rule over the whole world. Now the owner of it bringing it to Rome, to offer it in behalfe of himselfe and his, the presaging Priest of the Temple, commanded him not to offer it till he had washt himselfe; and while he went forth so to doe, he sacrificed it for the advantage of himselfe, and his like.

Libo Drusus, a loose rash young man, was encouraged by Firmius Catus, through the confidence of Chaldean promises, magicall mysteries, and interpretations of dreams, to make insurrection against Tiberius Caesar: but in the end was driven desperately (his servants refusing) to lay violent hands upon himselfe. Immediately upon this the Senate consulted for the expelling of the Mathematicians and Magicians out of Italy, and L. Pitnanius, one of their number, was cast down a Rock.

In Catilines conspiracy, Lentulus was accused both by his letters and speeches which he used out of the Sybils books; that the Kingdom of Rome was presaged to three of the Corne∣lian family, viz. Cinna, and Silla, and himselfe, the third to whom it was fated. And moreover, that now was the twen∣tieth yeare from the burning of the Capitoll, concerning which the haruspicks by their prodigies had given answer that civill warres there should be rife and bloody.

The haruspicks portended great and wonderfull things for the promotion of Caius Marius his ambition.

In the second Punick warre (besides a tumult and distracti∣on in the State) such a confusion there was in religion (as the

cause and continuance of the other) that men, women, young, old, noble, plebeians, all sacrificed and prophecyed as they list∣ed: and he or she was no body that could not presage of one disastrous event or another.

Apollo gave such perplexed answers to the Lacedaemonians (in their troubles) that a Pagan Philosopher was provoked to tell him plainly, If thou hadst answered thus in quiet times, it had seemed frivolous to all; only thy ignorance lurkes under our feares and distraction; because such things are most impressing and credited in such kind of times.

Apuleius (saith St. Augustine) an Affricane and therefore best known to us Affrieanes, for all his magicall arts could not attain to a Kingdom: no nor yet to any judiciall power in a Commonwealth, for all his judiciary Astrologie. Did he mo∣destly contemn these things as a Philosopher? Nay did he not hunt, and hire, and contend with the Citizens of Choas (where he marryed a wife) about the setting up of a Statue to him? So that if he arrived at no greatnesse, it was not because he had no will, but no power.

A certain prophecy given out and published at Rome, at the removing of the Emperour Tiberius, that he should never re∣turn any more, occasioned the death of many well disposed Citizens: who ventring too farre upon this little ground, to discharge their Countrey from the clog of servitude, were cut off by cruelty. About the same time Furius Scribonianus was exiled, because he had enquired after the Princes death by Chal∣deans or Astrologers.

Mahomet, and Sergius, both of them by magicall and praesti∣gious tricks set up themselves; the one for a King, the other for a Prophet.

Fredericke Barbarossa leading an army against them of Mil∣laine, they sent an Arabian magician to play the veneficke, and take away his life by poyson: which being discovered, and he apprehended; notwithstanding he threatned that he could doe it with words, and would doe it, unlesse he were dismist; yet this moved not the King to feare his malefice: but he therefore inflicted on him the sharper punishment.

Pope Iulius the third gave a Cardinals hat to a youth whom he favoured; and being askt the reason of it, said, That he

found by Astrongly, that it was the youths destiny to be a great Prelate; which was impossible except himselfe were Pope: and therefore that he did raise him, as the driver on of his owne Fortune.

Certaine rude uncivill clowns, under a colour of a prophecy, that they should conquer and subdue the holy Land, raked a sort of vagabonds and bankrupts together; who falling forth▪ with to spoyle and robbery, were hanged upon Gibbets almost in every Countrey as they past.

The young Duke of Viseo in Portingale, having once been pardoned by Don Ivanel Grande, at the suit of the Queen his sister; was encouraged by the Mathematicians and Astrologers to rebell again; with assurance that he should obtaine the Crown: whereof he not onely failed, but besides was deprived of his life by the course of ordinary justice.

My Lord of Northampton tels the story of two Countreymen of ours, one sometimes professing Greeke in Cambridge, the other of the same calling: one contriving treason, sedition, or faction, from the starres, but clapt under hatches when the planets promised most fortunate successe: the other unduti∣fully taking armes against his Soveraigne: and often confes∣sing, he had never dealt in that attempt, but by encouragement of a certain prophecy, that he should prevaile against his Prince by popular devotion.

28. Of impostorous Magicke and Astrologie, the causes of preposterous villany: or the Magastromancers instiga∣ting to those execrable acts, which otherwise had never been invented, or intended: And other cursed consequents.

CAracalla remaining in Mesopotamia, sent to Maternus, whom he had left Governour of Rome, to assemble all the Astrologers and Mathematicians, and procure them to give their opinions secretly, whether there were any conspiracies on foot against him; and to give their judgements how long he

should live, and what death he should die. Maternus did so; and (as the Astrologers had advised) wrote that Macrinus, his prefect, was the conspirator; and therefore did warn him to see Macrinus dispatcht out of the way. As the Letter came to Cara∣calla, he was at that instant upon a sport which he would not intermit; & so committed the Letters to Macrinus to read over, and make report of their contents to him afterwards. Macrinus in perusall of them finding himselfe accused of such treason as he never thought of, and doomed or necessitated to it by Astro∣logicall judgement; and considering the Emperours jealous cruelty, and Maternus his envy; thought there could now be no safety for him, either in excusing or delaying: and so set Mar∣tial, a discontented Centurion (whose brother he had caused to be put to death) to murder him.

Among the other prodigies that were said to prognosticate Domitians death, there was seen a crown encircling about the Sunne. Now because Stephanus signifies a Crown, the Astro∣logers would have the Crown to signifie Stephanus; and he must be the man thus destinied to dispatch Domitian; and this very thing was it that heartned him to doe the deed.

Dioclesian, because a Druid or Sorceresse had foretold him, that he should be Emperour after he had slain a Boare: he not onely killed all the Boares he could, but slew all the men he knew that had the name of Aper, or Boare.

Ʋalens understanding, by a constellated figure, that one should succeed him, whose name began with 〈◊〉〈◊〉. or Th. there∣upon caused divers to be slaine, whose names began after that manner.

Edward the fourth wrought the death of George Duke of Clarence, his brother: instigated thereunto by a foolish pro∣phecy, that one whose name began with a G. should succeed him.

It was upon a prophecy or prediction, that Mackbeth slew Duncano King of Scots: and likewise Banquo, his chiefest friend; because of a prophecy, that his posterity should suc∣ceed in the Kingdome. Again, upon a Wizards prophecy or prediction, that he should never be slain by any man born of a woman; nor vanquished, till the wood of Bernane came to the

Castle of Dunsinane; this made him give up himselfe securely to all kind of wickednesse.

Niseus tyrant of Syracuse, being foretold of his death by a Soothsayer, thereupon riotously lavisht away all his wealth beforehand. So did a rich man of Lions, upon the calculating of his Nativity, but lived and beg'd along time after.

Natholocus King of Scots, desirous to understand somewhat of the issue of his troubles; sent a trusty servant of his to en∣quire of a Witch: who consulting with her spirits, told him, the King should be murdered, not by the hands of his enemies, but by one of his most familiar friends. The messenger demanding instantly by whose hands? Even by thine, said she. Whereupon he defyed her, and bad her goe like an old witch; and trusted he should see her burnt, ere he should be drawne to doe so villa∣nous a deed: intending to signifie it sincerely to the King himselfe. But by the way, as he returned, many fears and suspi∣tions arose in his mind; especially that the Kings jealousie would not be satisfied with his innocency; so that he thought it the surest way for himselfe to doe the deed; and (thus indu∣ced) he did it.

Gambyses dreaming that his brother Smerdis should raigne, because he thought he saw him fitting in a regall Throne, con∣trived his death by the means of one Praxas••es a magician, who peradventure had either magically sent that dream, or else inter∣preted to that purpose.

From an old orientall prophecy, that about that time such as came out of the land of Iudaea, should obtaine the whole government of affairs; the Jews slew their governour, and re∣belled, but to their own miserable destruction.

Vespasian being admonished by the Mathematicians to take heed of Metius Pomposianus, because he had an imperiall Genesis: whom though he (wiser then to give credit unto such things) neverthelesse preferred; yet Domitian was drawn to put him to death upon the selfe same occasion.

29. Of Magastromancers eluding Authority; and deluding themselves in a presumption of impunity.

CLeomedes for many portentous malefices, being fast shut up in a close sepulchre or coffin, with a cover that many men could hardly lift, laid upon it to keepe him safe against the day of triall: when the day came he was vanished thence, and not there to be found, neither alive nor dead. When they consulted the Oracle about his portentous escape, it commen∣ded him for it, as one of the last of the Heroes.

Apollonius Tyanaeus being convented before Domitian, when he thought to take punishment of the Magician, he forthwith vanished out of his presence.

Apuleius accused for magicall Arts and practices, before Claudius a Christian Magistrate; instead of confessing his fault, fell to calumniate and traduce the very Laws; for exhibiting the same under such penalties.

One Diodorus, or Leodorus, a most portentous Conjurer, being therefore condemned, and led to execution: by his enchant∣ments slipt out of the executioners hands, and conveyed him∣selfe in the ayre, from Catana in Sicily to Constantinople. At last the Bishop of Catana caught him at unawares, and caused him to be burnt in a fiery furnace.

At Cullen a certain Damsell being cited for playing of pre∣stigious tricks; she did many jugling feats before the Nobles, as rending of towels, breaking of glasses, and presently making them whole againe, &c. which made them vain sport, and they conclude them to be but joculatory pranks, and so she escaped the Inquisitour.

David Ebroy a magicall Jew made those of his Nation believe that he was the Messiah, come to free them from the servitude of the uncircumcised. The King of Persia apprehending him, he by his sleights escaped out of prison, crossed a broad river, and could never be overtaken.

One Caesarius Maltes, a praestigious Jugler, being taken at Paris, escaped prison by his circulatory tricks; for which be∣ing

questioned again in another place, and condemned; the Governour (by his power, and against Law) reprieved him; as much taken with his feats of Leigerdemaine. But nothing prospered after that in his government, and he died not long after.

In the territories of Berne, one Scapbius boasted, that he could scape invisible, when he pleased: and so had oft times avoyded the hands of his capitall enemies. At length (when he grew ripe both for divine and humane vengeance) he was espied (by those that laid wait to apprehend him) through a window; and was so slain with a speare, when he least dreamt of his death.

Caius Marius, a man ignoble, and a cruell author of civill warres, after the first fight wherein he was vanquished by Sylla; being taken naked and muddy by the enemy, he was brought to the Minturnians, and delivered to the Governour of the City, who sitting in councell upon him, gave sentence that he should be put to death presently; and seeing none of the Ci∣tizens would undertake the execution, they committed it to a Cimbrian horsman, or some say, a Frenchman, who, about to dispatch the businesse, heard a great voyce out of a dark place; Thou man! darest thou kill Marius? at which the man affraid, let fall his weapon and ran away, crying he durst not doe the deed, and so he escaped.

At Ʋenice a certaine maleficall Sorcerer being condemned, made all the locks fall off, and doors fly open; onely by a con∣fection of certain herbs, and mussitation of certain charms, and so went his way.

30. Of God, and the Starres, and men, blasphemed, accused, calumniated, defamed, by, or by the means of Magici∣ans, and Astrologers.

ALexander, in a distempered mood, having slaine Clytus his plaine, but trusty friend▪ afterwards ashamed of so foule a fact; and having no other way to excuse so vile and dishonourable an action, he urged his eligion. sp ellers to try

their fatidicall arts, and to enquire whether it was not the ire of the Gods, that had necessitated him so to doe? and in con∣clusion (after much calculating, inspecting, consulting) the Gods are made to bear the blame, in fatally enforcing so foule an act.

A certaine fatidicall Philosopher beating his servant for a fault, the servant cried out of his masters injustice, for punish∣ing him, for doing a thing that was not in his own will, or power. Seeing he himselfe had taught, that men are fatally ne∣cessitated to doe either well or ill.

St. Augustine reports of a Mathematician in his time, who was wont to say, It was not men that lusted, but Ʋenus; not men that killed, but Mars; not men that stole, but Mercury; It was not God that helpt, or favoured, but Iupiter, &c.

Iustin Martyr, Marullus, Symeon, Athanasius, Eusebius Emisse∣nus, were calumniated and slandered by Magicians and Astro∣logers; as if they had been the worst of them themselves.

Kunegunde (they say was defamed for a whore, by a diabo∣licall wizzard; So was Turbula.

In the time of Frederick the second, there was a German sor∣cerer, that did use to defame men by reproaching them publikly with their most secret sinnes.

Blanch wife to Peter of Castile, had presented her husband with a rich Girdle, unwitting that it was enchanted by a cer∣tain Iew; so that still when the King put it on, it appeared like a snake: Maria de Padilla (the Kings Concubine, and the Iews Proselyte) having herselfe a chiefe hand in it, most calum∣niously charged the vertuous Queen with her own sorcerous act, instigated thereunto by the envious Iew, or Magician: be∣cause the Queen had justly wrought the whole sect of them out of power, and favour at Court. But now the King being so imbittered by the prodigious apparition, and other ma∣gicall predictions, the Concubine was so imboldned, that she prosecuted the poore innocent Queen to her death. And after that, so bewitched the King, that she got into her place.

Elianor wife to Humphrey Duke of Glocester, was impeached of sorcery by one Bolingbrooke an Astronomer, who being himselfe apprehended, accused her as accessary: when as her

greatest guilt in that art, was her superstition in consulting, not practising of it.

The prefect of Galatia missing his sonne, certain servants of his were accused by the false divination of a pseudomantist, as if they had slain him: but no sooner were they executed, but the young man returned safe home again.

Alexander being admonished by the divining lots, that he should command him to be killed that first met him as he went out of the gate; by chance an Asse-herd met him, and he com∣manded it to be done accordingly. But the poore man com∣plaining of the injustice, that he should (being innocent) be adjudged to such capitall punishment; answer was made, that must be imputed to the gods, who had advised the King to slay the first that met him. If it be so (quoth the Asse-herd) the lot means another, and not me (for my Asse which I drave before me) met the King before I. The King delighted with this answer, the Asse was executed; and so the Gods, the King, and the Asse-herd were all excused by wit, more then by Lot.

••hea Sylvi••, the daughter of Numitor, a vestall, being com∣pressed and found with child: both she and her parents agreed to excuse it, saying, that she had suffered force not from a man, but some God, or Genius; he that had done the deed, had like-wise predicted that she should bring forth twins: which, though it so fell out, yet by the sentence of the Councell, the Law in that case was to be used against her.

A concention arising betwixt Cleomenes and Demaratus, a∣bout the Kingdome of Lacedaemonia; Cleomenes accused De∣maratus as not the sonne of Ariston, and therefore ought not to succeed. The Lacedaemonians to be resolved in the busi∣nesse, consulted the Delphian Oracle; which (Petiatis the Priest thereof being corrupted by Cleomenes) gave answer that the party enquired upon, was not Aristotis sonne: Where∣upon Demaratus conju••ed his mother from the infernals to answer for him: who replied, that it was a God, or an Heroe that deluded her, and begat him. And thus they accused one another.

Tertullian, Iustin Martyr, Clemens Alexandrinus, Atbena∣goras,

Arnobius, Minutius Foelix, Lactantius, Augustine; and so many as have written against the Idolatrous and magi∣call immolations of the Heathens, have had much to doe to apologize for the Christians, against all those false calumnies wherewith they impudently burdened them. In simulating the Christians to be given to chuse wickednesse, which they them∣selves were guilty of: and to be the cause of those judgements which their own impieties had provoked. Iulian, and Maxi∣minus were not onely satisfied to have them thus defamed, and slandered, but took occasion to determine their persecution, and extermination.

During the Popedome of Benedict the third, in the City of Mentz a Daemoniacall Familiar that lay lurking under a Sacrificulists Pall, as he was sprinkling of holy water, accu∣sed him publiquely, that he had that night layn with his Proctors wife.

A certain Praetor or Judge, having sentenced divers malefactors to death, at the accusation of an Ariolist or Pythian vaticina∣tor: at length he took upon him to tell him of one more, if he would not take it ill: the Judge earnest to know who it was, he insimulated his own wife, and prefixt an houre wherein he would shew him her in the convent of other Witches. But he (knowing his own wives integrity, and mistrusting the o∣thers calumny) at the time appointed had invited (unknown to the Ariolist) a many of his kindred and friends to suppe with his wife and him. And as they sate at supper, he took an occasion to rise, and goe with the Ariolist to the place, where he shewed him (in a spectrous apparition) his own wife in the company of other Lamian hagges. Enough to have deluded him, had he not returned, and found his wife at the table where he left her, with the testimony of all those at the table, that she had never stirred thence. Whereupon he caused the Ariolist himselfe to be executed.

31. Of praestigious Magicians and Astrologers, prodigi∣ously practising their arts, for the promotion of their own and others filthy lusts.

NEctanebus an Aegyptian King, and great Magician, com∣ing into Macedonia in King Philips time; so practised it, as to make Olympias (Philips wife) to dream, that she should be married to Jupiter Hammon, and should conceive a famous childe by him. And thus it was brought about, Olympias sent for Nectanebus, to learn of him, what should become of her; in as much as it was rumored abroad, that King Philip was minded to forsake her, and to take another: he tels her under hand, that he received a charge from the Oracle, as he came out of Aegypt, to go and help a neglected Queen, whom Jupi∣ter Hammon greatly loved, and intended to embrace. The fol∣lowing night he causes her to dream of such a thing: yea and by his diabolical charm effects the like imagination in Philip, now absent in war. Thus is Olympias earnestly longing after Jupiter; and the next day calls again for Nectanebus, and en∣quires of him▪ when shall be this much expected time? He bids her to adorn her bed, and make her-self fit to receive so divine a Paramour; but adds, he will come to her in the shape of a Dragon, with a Goats head, and horns. At the hearing of which she greatly terrifyed, he replies, if you be afraid of such a congression, make me a bed hard by, and I will secure you from all affrightment. At night, to bed goes the credulous Queen, royally prepared, as became such an entertainment: and as soon as all was silent, the magical impostor raises a prae∣stigious commotion, and apparition; and goes to bed to the Queen himself: and so begets Alexander the Great; hereup∣on reputed the son of Jupiter Hammon. When Alexander was now grown up, he with his Tutor and Father, Nectanebus, walking abroad in the evening, and standing hard by the steep of a Rock; Alexander hastily turning himself round about, thrust the Magician down the precipice at unawares: where he

was so dashed and sore bruised in the fall, that his death must necessarily follow. Then complaining of Alexanders rash act; Alexander replyed, thou oughtest rather to complain of thine own Art, that busies thee in the searching the things of the Heavens: and lets thee not foresee, what impends thee on earth. Alas (quoth he) what mortal man can avoid his own fate? I foreknew, while I was in Aegypt, that mine own son should be the occasion of mine own death. What am I thy son said Alexander? To whom Nectanebus confesses the whole truth, and dies.

A certain Aegyptian burning in lust towards another mans wife, confults with a Magician, or Sorcerer, how he might obtain his desire? He answered, nothing hindred, but the mu∣tual love that was between the husband, and the wife, where∣upon he hired the impostor to stir up a dislike betwixt them; which he laboured after this praestigious manner, making the woman appear to the man, as if he had a shagg'd Mare in his bed.

A paganish young man in Gaza, extreamly loved a Virgin that was a Christian; and when all his dalliance availed not to his end, he went to Memphis, thinking to bring it about by Magical Art. Where after a yeers attendance, he was instru∣cted by Aesculapius his vaticinators, to put a certain plate of brasse, with a portentous figure, under the threshold where the maid dwelt; and to recite certain torments, or charmes of words over it. Whereupon the Virgin grew mad in love with him; and did nothing but call for the young man, nightand day. But her parents had her to Hillarion, who presently (by his wisdom and piety) dispossessed her of that magical and constellational fury.

Turbula a Martyr in Persia, being falsly accused and condem∣ned by the Magicians: one of them fell greatly enamoured with her excellent beauty; would have corrupted her, with promise of safety to her and her followers, and other great re∣wards; but all would not prevail.

Ʋter Pendragon coming into Cornwall, cast his eyes upon fair Igre••e, wife to the Duke of that Province; whom he very im∣portunately solicits, but all to little purpose; the constant wife (that so dearly loved her Lord) would by no means be won to

do him that dishonour. Merlin therefore is consulted, who to bring her to his bow; scorns to use any petty magical Phil∣ters; but he new moulds the shape of the King, and prints up∣on his face, the very feature of Gonlois her own Lord: by which means he soon violated this Ladies chastity, in the bed of praestigious delusion.

A Magical Monk in Spain, or some Fryer Praedicant, was fa∣miliar with a Nobleman, that had a fair wife. He tempts her chastity, and is repulsed; upon his unsatisfied importunity, she acquaints her husband: it is consented to admit him again, and watched to entrap him. At the time appointed, he comes in a secular habit and equipage; she is resolute still and refusing: but the night gave boldnesse to the attempt, and now what he cannot perswade, he seeks to enforce. She resists it, and cries out, to give the watchword to her husband, and those that lay in wait; but all in vain; for he by his effascinating Art, had charmed them all into a dead sleep. As they strugled toge∣ther, she spyed a dagger at his back, and therewithal stabbed him to the death. And running into the room, where her husband and the rest were, she found them so fast asleep, that all she could do, could not awake them, now having none in her family either to hear, or help her; she suspected some ma∣lefice, and went stoutly and cast the dead carcase into the st••eet. Where passers by lighting upon it, the businesse is brought be∣fore the Corrigidor, and the dead party is discerned. The next day the Prior of the Covent is desired to summon all his fel∣lows together; who all came, onely this party is absent: they then knock at his chamber door, but no body makes answer; at last they break open the door, and there they espie a Torch in the Chimney burning very dimly. Now neither the husband nor any of the family could be awaked till that Torch was extinct.

A certain souldier that by Magical Philters had sought to procure the love of such a woman; one night imagined that he enjoyed her in his dream: but he awaking, found himself cast into a filthy myry ditch, and there embracing in his arms a carcase or car••ion of a dead beast.

In Mis••ia a young man using the Art, or means of a Magi∣cian, to enjoy her whom he loved; was brought into a by∣room,

& by malefical incantations there was brought in to him the spectrene apparition of her whom he loved: the besotted youth taking it for real, put forth his hand to embrace her; at which his brains were violently dasht out against the walls; the carcase so beaten upon the Magician, that he himself ••ay half dead a long time after.

The Oracles themselves ordained scenical and Floralian en∣terludes. The Magical Philosophers had their notorious Har∣lots: and professed not onely a necessity, but a lawfulnesse of having them. The Persians and Chaldeans were burning mad upon their own sisters, daughters, mothers. Both their Ma∣gical Religion, and Laws, were for wrong and lusts.

Romulus, (whose birth, life and death was praestigious) is thought to be begot upon a Vestal by Mars, by Amulius her Uncle, by the Genius of the place, by a divining Priest, by a common souldier. The things to be chiefly noted in him are the Magical lusts of his birth, wrongs of his life, and judge∣ments of his death.

Simon Magus had his Helena: and (take Helena's for Har∣lots) so had Nicolaus of Antioch; so had Marcus; so had Marcion: so had Apelles; so had Montanus; so had Priscillian. All Hereticks; most or all Mag-astro-mancers. And it is a question whether they made more use of their women in their Magick, their heresies, or their lusts.

Callirrhoe a noble Virgin, and already betrothed to an husband, bathing in the River: and according to a Magical instance, with odes and incantations, imploring Scamander to take her maiden-head: Simon the Athenian, praestigiously faigning himself to be Scamander, did vitiate her by that means.

Echerates the Thessalian, coming to consult Apollo at Delphos, and there seeing Pythia a Virgin of exceeding beauty, violently ravished her, upon which it was decreed, that no Virgin, or young woman should after that be set over the Oracle: but some old Crone of fifty at least, yet in a virgins habit.

Aristocrates King of the Messenians, in as much as he could not allure the Priestesse of Diana Hymnia to his lusts, and to avoid his importunity, flying to the Altar, he forceably ravished her there. For which he was stoned by the Arcadi∣ans:

and the Priesthood was afterwards transferred from a Vir∣gin to a marryed wife.

Decius Mundus, a young man of dignity and wealth, falling desperately in love with Paulina, the faire, and yet chaste wife of Saturninus; offered her twenty Myriades, or two hundred thousand Attick Drachmes, ••or one nights lodging: which she refusing, he resolved to pine himself to death; which Ida (his fathers hand maid infranchised) per∣ceiving, chears him up, bids him be of good hope, pro∣mising him for five Myriades, to bring it so about, as that he shall obtain his desire. And knowing the vertu∣ous woman to be much devoted to Isis, she goes to some of the Priests of the Temple, and giving them two Myriads and an half, and promising as much more, adjures their si∣lence, and requires their assistance. The chief of the Priests promises to convert Paulina; and feigns a Message to her from Anubis out of Aeg••pt, as touching his love to her, and how he commanded that she should present her self before him. She willingly imbraces the motion, and boasts to her friends the love of Anubis towards her. Her husband also is acquainted with the solemn invitation, and consents to it, being confi∣dent of his wives chastity. To the Temple she comes, gal∣lantly adorned, and after supper the Priest shuts her up: and the lights withdrawn, and Mundus lurking in a corner, comes to her instead of the God, and lies with her all night, and de∣parts early in the morning. Though she returning home, glories greatly among her friends of her congresse with the God, to the wonder of them all. But about three dayes after, Mundus meeting her by chance, thus greets her: O well dear Paulina! thou hast saved me twenty Myriades, nd nevertheless hast satisfied my desire: neither was it little contentful to me, that I obtained it under the name of Anubis; and having sosaid, away he went. At which hearing, the deluded matron tears her garments, and tells the praestigious and flagitious delusion to her husband, intreating him not to neglect her dishonour, so as to suffer it to go unpunished. Whereupon he relates the businesse to Tiberius; who after due examination, causes Ida and the sacrificing impostors to be executed, banishes Mundus, pulls down the Temple, and casts the Statue of Isis into Tyber.

A Priest of Saturn, by name Tyrannus, would by his respon∣sals invite the noblest men and women to worship; and if the women were pleasing to him for his lust, he would tell the husband, that Saturn commanded his wife should stay there with him all that night. Then would he in their sight shut the doors, and deliver the keyes to another, and depart. But at night would secretly creep by a subterranean passage into Saturns hollow Image: and thence would he talke to the superstitiously deluded creature of those things that might the more excite her reverence, and provoke his own concupiscence. After that extinguishing the lights by his Art, then would he descend to the amazed soul, and mixe sacrilegious adultery with his profane commentations. Thus had he long and often illuded a many of them. But it so fell out, that a Matron, more wise and chast then the rest, abhorring the act, discerned Tyrannus by his voice; complained hereof to her husband: And the beastly fraud being detected, him they tormented, and the Temple and Image they demolished.

32 Of the base sordid flattery, and corrupt covetousness of Magical and Astrological Diviners; as also of Chy∣mical promisers, and presuming deluders.

WHat provoked the mad Prophet Balaam the son of Bo∣sor to seek after inchantments and divination; but be∣cause he loved the wages of unrighteousnesse? 2 Pet. 2. 15. Why would Simon Magus have given mony for the gift of the Holy Ghost: but because he intended to get more mony by it, Act 8. The vagabond Jews exorcists of war for their advan∣tage that they set up the trade of calling over them that had e∣vil spirits, Act. 19. And the Damsel possessed with a spirit of divi∣nation, brought her masters (who but the Magical and A∣strological diviners?) much gain by prophecying, Act. 13. 16.

Dardanus a most profligated Magician, was so sordidly ad∣dicted to covetousness; tha the Dardanian Arts grew into a

proverbial usage indifferently, either for Magick or covetousness

Thetis, some say Democritus, foreseeing first a plenty, then a dearth of Olives; monopolized all the oyle that his mony or credit could reach too: and so in a yeer or two made him∣self very rich.

Apuleius is faigned to be turned into an Asse: into an Asse for the vanity; and why not into a golden Asse, for the cover∣ousnesse of his Art?

Demonax noting a certain Diviner to expose his progno∣sticks to sale, said; if these can help a man to procure his good, or prevent his evil fortune, they may be worth the mo∣ny: otherwise they are too dear of nought, if they either feed a man with vain hopes; or make a man to purchase a sense of his misery before the time.

Apollonius (so covetous he was) that he often sought for Mines and hidden treasures, but he never found out any by his con∣juring Art; unlesse he milkt it out of deluded people spurses.

The fame goes of Faustus, and of Agrippa likewise, that as they made their journeys from place to place, they would still pay mony in their Inns, seemingly good and currant: but by that they were gone from thence, if they told their money again, they should finde nothing else but hornes and chips, and shells, and pieces of iron and brasse, and such like rusty rubbish.

Pope Martin the 2. Benedict the 9. John the 21. and the 22. Sylvester the 2. and Gregory the 7. All these are recorded by sundry Historians, to have ascended the Papal chair, by Magical and Necromantick Arts. And it is of equal observation, that their covetousnesse, as well as their ambition, did induce them thereunto.

Certain of the Indians, look what wares they had lost by shipwrack, they sought to recover them from the sea again, by incantations. Stuphius used to pay his Army with Magical money. Agrippa offered Charles the fifth to gain him infinite treasures by Magical means.

Macrianus an hungry Greek would needs go conjure for treasure in the Isle Paros, and the earth swallowed him up. A Prior, with two of his fellowes entring into a den neer Pu∣teoli, to finde treasure, miserably perishtthere, and was never

seen more. A poor artificer of Basil, diving into another low vault, for the same purpose, found nothing but dead mens bones, and was so poysoned with the stench, that he dyed within two or three dayes after. At Pisa some tried in like manner, but were so infested with devils, that they were forced to give over the work. In the west of Wales a certain rich man dreamed three nights together, that there was a chain of gold hidden under the head Stone, which covered St Ber∣naces well: he believing his repeated dream, and minding to make tryal, put his hand into the hole, and had it most venom∣ously bitten by a poysonous serpent.

A certain prosessor of Chymistry (which is a kinde of prae∣stigious, covetous, cheating Magick) would shew hands and feet of gold, which he pretended to have composed by his art; and so had made himself rich, and many others poor. At length he offered a golden bridle bit to Anastasius the Empe∣rour; who answered him, thou hast deceived many, but thou shalt not deceive me; and so cast him into prison, and there he dyed.

Two Chymists had agreed upon a cheat, that one of them should turn druggist▪ and sell strange roots and powders: the other to follow still his gold finding trade: and so he offered his service to Ernest Marquesse of Badeu, who was wonderful given to that vanity: To work they go and all things proceed well, onely one ingredient was wanting, which is called Resch, precending it a cheap commodity, and to be had at every Apo∣thecaries shop. The Prince sends his Page ••or some of it, and his other partner was hard by the door exposing it to sale, and lets him have a great deal of it for a matter of a shilling; and the impostor puts in this dust among the rest, and at length produces pretty store of gold. The Marquesse wonderful glad of the effect, richly rewards the man, for bringing the art to that perfection; and so dismisses him, minding to practice it by himself: which he doth with some happy successe, as long as the Resch lasted (which was a counterfeit powder mixt with the filings of gold) this being spent, he sends to the Apothe∣caries for more, and none of them could tell that ever they had seen or heard of such a commodity. And then the Prince perceived the imposture, when neither it, nor

either of the inventers of it, were any where to be found.

A certain Spanish pretending Alchymist comming to Antwerp, set up his furnace, and got acquainted with foure rich Spa∣nish Merchants. He fell to inveigh against their slow trading and slender return; advising them to joyn with him, and be∣come compartners in his Art (the truth whereof he would soon demonstrate to their senses) and so they should be rich in a short time, and without any great adventure. Give him but such a little summe of gold, and they should quickly see how his Gold-begetting art would multiply it. The Merchants are content to venture so much for the experiment As all was working, he hastily bids send of the Merchants men for two royals worth of the stone Onastros, to be had at any Apo∣thecaries shop; as he was going, he pretends there must be no delay, and therefore bids goe to the next Apothecary (with whom he had left a massie piece of gold, crusted over, and coloured as if it had been a stone: and left order that who∣soever came to aske for Onastros, they should have that, and at a very low rate. This being brought he plyes the furnace, ac∣cording to all circumstances, and at length drawes out a wedge of Gold, in weight and value triple to that they had put in. The Merchants send it to the Goldsmiths, and it really abides and answers the touch. At this there is exceeding rejoycing; and they are sworn not to reveale his secret experiment to any. And now they offer to trust him and his art with hundreds, nay and thousands. To which he seemed more modest then at the first. But in an evening cals upon them for the largest summes they had offered to venture, pretending to begin the like expe∣riment very early the next morning: which having got into his hands, he took horse that night, and so rode away into France.

One Constantine a famous Alchymist told this story of some of his fellows; that they greedy of Gold, blew long without either▪ livelihood or hope of it; and then consulted with a paredriall of theirs, the divell, to let them understand, if they were defective in any ri••e or ceremony requisite to the Art, that they mist so of their expected end. To this the Divell made no other answer but Labour, labour. Whereupon they fell to work a fresh, and plyed every thing hard, till all was con••u∣med

away: then came the divel thundering and scattered a∣broad all that was left, and made all their geare to fly a pieces, and laught at it when he had done.

Besides Dardanians, such as by magicall and maleficall arts, would transfer others stocks into their own fields; and others heaps of Corn into their own barnes and garners: they were also called Saecularians; because by the same art, they would charm and convey the money out of others purses into their owne.

Cicero records that Demosthenes (almost 300 yeeres before him) complained that the Pythian Oracle did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, flat∣ter Philip then in power, and prognosticated altogether on his part; and was to that purpose corrupted by him. And add••s that the like was to be suspected of the Delphian Oracle of his daies.

Apollo flattered Lycurgus for giving Laws; and knew not therefore whether he should stile him a God, or a man. And Lycurgus flattered him again; pretending his Laws to pro∣ceed from his divining Oracles: although some of them were such, that old wives and slaves might easily have both pre∣dicted and edicted.

Archilocbus, a viperine Satyrist; and not onely so, but a pe∣tulant obscure Poet (for which the Lacedaemonians supprest his bookes, and banisht the Author) yet was he therefore highly commended by Apollo, who foretold his father that such his sonne should be famous among men. And when he was slaine, the Delphian Oracle not onely condemned their wickednesse, but commended still Archilocbus his wit.

Cypselus and Phalaris, two egregious tyrants, yet both praised by Apollo's Oracle; and the one pronounced for happy, and the other for long liv'd.

Vespasian having obtained the Empire, none more flattered by So••trates, Seleucus, Basilides, and other Mathematicall divi∣ners; but makes him believe he sees his advancement and victories in the entrayles. Others by vaticinating instinct cause certaine antique vessels to be digged up in sacred places, wherein they found (they say) the image of Vespasian perfectly engraven. Another whatsoever he shall enterprise promises him the largest successe.

Alexander being ambitious to be thought of divine origi∣nall, and solicitous to redeem the imputation of his mothers infamy, sent before, and suborned the divining Priests with faire promises and large gifts: who thereupon made the Ora∣cle to give answer even as he would himselfe; which upon his first entrance into the Temple, saluted him as the sonne of Iu∣piter Hammon.

The Locrians (fewer in number) being to warre with the Crotonians, implored the Gods by sacrifice for successe: which the Crotonians hearing, sent presently to consult Apollo at Del∣phos, and received this answer; that enemies must be over∣come first by vows, and then by arms. Whereupon they vowed the tenth part of the spoyle to Apollo. The Locrians understan∣ding both the answer, and their vow; vowed the ninth part, and kept it secret, lest their enemies should outvie them, and so ob∣tained the victory.

In the Milesian region, one having bought the next draught of the Fishermen; they drew up (among other things) a golden Table. Great was the controversie whose this should be. Del∣phick Apollo was consulted to decide it: who answered, it ought to be given to him, that was wiser then all the rest. Whereupon they gave it to Thales their own Country wiseman, or Astrolo∣ger, and he to Bias; and he to Pittacus; and so one to another, till at last it came to Solon; & he gave it to Apollo himself. And thus was it shuffled up betwixt the Astrologers, and the Oraculists.

Strepsiades consulted a Thessalian Veneficke about pulling down the Moon from Heaven by magicall ends. For at Athens they were wont to pay use, rent, taxes, &c. upon the first appearing of the new Moon. Now if there were no Moon at all to appeare, he thought this the onely way to prevent and defeat the creditors.

Macarius the Mitylenian a Priest of Bacchus, bearing before him a face of justice and equity; one committed to his trust a certain sum of money; which in his presence he hid in a more safe and secret place of the Temple. Afterwards the man calling upon him to restore what was deposited, he called him into the Temple, and there cut his throat.

Belesis a Babylonian P••iest, skilfull in Astrology and the art of divining; had foretold to A••baces the Mede, that he should

eject Sardanapalus out of the Assyrian Kingdome. Which so falling out, Arbaces made Belesis Governour of Babylon. Now an Eunuch of Sardanapalus finding great store of treasure in his house, brought it to Belesis; who under a colour of carry∣ing ashes, transported it away, it being the Kings due. Which fact of his the Judges sentenced for capitall, but that it was the Kings pleasure to pardon him.

The Romanes having spent much treasure in the Macedonian warre; and their people greatly exhausted: It was thought necessary that so much should be exacted of the pontificall Augures, Aruspicks, Diviners, &c. as might help to supply the present necessity (for though they had praedicted faire for it, yet had they themselves hitherto payd nothing to the warre) This taxe made the predicting Priests so murmur, and exclaime at the breach of their priviledges, for that they could have wisht they had not been so forward in predicting and auspica∣ting as they were.

33. Of the infamy, danger, misery, and ruine of such as have affectedly favoured, or preferred, and superstiti∣ously credited, or consulted Magicall and Astrologicall predictors.

OCtavius perswaded by certaine Chaldaean sacrifices, or praedicting Soothsayers, who had promised him that all should goe well with him, stayd in Rome, till he was there slain by Marcus his Souldiers, that had entred the City. And after he was dead a Chaldean prophesie was found in his bosome. This man (saith the Historian) was as wise and just as any Ro∣man of his time: save that he had this great imperfection, to frequent Soothsayers, wise men, and Astronomers, more then men skilfull in arms government.

Midas was so superstitiously troubled and distracted about his own dreams, that he poysoned himselfe by drinking of Buls blood. Aristodemus King of the Messenians, in his warre against the Lacedaemonians, was so disturbed at the dogs barking like wolves, and that the grasse grew in his fathers house, or

about his houshold Gods (which the diviners feared for omi∣nous) that he desperately made himselfe away. Nicias the Athenian Captain was so exceeding fearful of the portent of an ecclipse, that he sate still and suffered himselfe to be environed by his enemies: and so betrayed both himselfe and 40000. souldiers to destruction.

Pomeralius (by his predictions) was the cause of a great slaughter to Constantine the sonne of Irene: and of his own death to boot. Steth••tus (accounted the chiefe Astrologer of his time) by a foolish vaticination, brought destruction both to Alexius and himselfe. Emanuel Connuenus the Emperour, much addicted to this madnesse, timely (besides the perpetuall infamy) brought himselfe, and a great Navy to utter confusion. Peter Leonius, a Physician, by his vaine confidence of the Mathe∣maticks, gave occasion to the death of Laurence de Medices, and his own after that.

Andronicus having made somewhat too severe an edict, not onely against Conjurers, and Necromancers, but against all their relations: to redeem the hatred of such severity, he began to encourage, and consult them himselfe. And enquiring about his Successor, the magicall diviner used his feats in water; and there was seen written backward (Si for Is.) the two first letters of his successors name. Noting Isacius, that slew him and raigned in his stead Didius Iulianus making the like in∣quisition by a glasse, a child looking in it, observed Iulians slaughter, and the succession of Severus. So was Iulian the Apo•• state deluded by his diviners to his utter destruction.

O••ho Sylvius was led on by his predicting Astrologers, to usurpation, and riot, and to kill himselfe desperately at last. Maxentius was so deluded (by his prognosticators) with assu∣rance of victory, that he went on confidently, but was vanquisht and perished. Licinius called together his Augurs, Aegyptian di∣viners, Necromancers, Veneficks, praestigious sacrificers, and pseudopresagers, to enquire what should be the successe of the warre against Constantine. They all at once predicted victory without doubt. The inchanters made odes, and rimes; the Augures presignified happy successe, by the flight of birds: so did the Aruspicall sacrificulists from the intrayles: and thus they made him confident to his vanquishment, flight, and ex∣tream confusion.

Italicu•• a Christian Governour, having an accustomed hors∣race with an aemulating neighbour a Pagan; comes to Hila∣rion entreating his prayers: because his Aemulator had used sorcerous imprecations, whereby to disable his horses, and stir up his own. Hilarion judging such an occasion not worthy of his prayers, counselled him to sell his horses which he kept for that purpose, and to distribute the money to the poore. He answered it was a publique custome, and the other would not suffer it to be laid down; and that in such their masteries, they used insolently to domineere over the Christians. He therefore being much importuned both by him and others, condescended (whether in merriment, or to be rid of the importunity) to give him a cup in which he used to drink in, and bad him fill it with water, and sprinkle his horses therewith, and so dismist him. This he did accordingly, and wanne the goale, against all expectation. Whereupon Hilarion, who thus intended to deride rather then to imitate any Magicall artifice) was simu∣lated for a Witch or Wizard, by the Paganish party, and requi∣red to penalty.

Elianor Dutchesse of Glocester consulted so long with Astro∣logers, Wizzards, and Witches, till she came to be convented for one her selfe at last: and after that lived and died mise∣rably.

In a town within the territories of Brunswick, they had hired a pyed Piper to conjure away all the Rats and Mice that much infested him. This he did by his piping and charming; but not being satisfied according to his expectation, he piped or charmed again; and there followed him an 130 children of that place, all whom he led unto the side of an hill, and conju∣red them every one into a gaping cleft thereof; so that he and they were swallowed up, and never seen after.

A Captaine consulting with a Wi••ard about the next daies battle, he answered, the day should be his, upon condition he would not spare to kill the first man he met in the morning. Which he performed accordingly, and got the victory. Then returning home joyfully, found to his griefe that he had killed his own wife, who out of her great love had come to him dis∣guised in mans apparell, thereby to take part with him in that daies adventure.

Valerian addicted to anthropomancy, or predicting by in∣trailes of men, women, children; was unfortunate in his go∣vernment, taken prisoner by Sapor King of Persia, who used him for a stirrop to get on horseback on, and afterwards caused him to be flayed alive.

Another that had lost a silver spoon, would needs goe to a magicall wiseman, to finde out the thiefe; and it was agreed betwixt them, that (for better discovery) he who had conveyed it away should lose one of his eyes, and when he came home, he found that sad marke inflicted on a little child of his own, that had carelesly cast the spoon aside.

Cecrops having newly builded Athens, two prodigies presently appeared in the place; an Olive tree sprung up suddenly, & water strangely gushed forth Upon these Delphick Apollo is consulted: who answered, that the Olive signified Minerva, and the water Neptune; and that it was in the choyce of the Citizens to give the name of their City to whether of these they would. The Ci∣tizens of both sexes are convented; the men are for Neptune, and the women for Minerva: and the female sex being more numerous by one, prevailed in the suffrage. But Neptune indig∣ning the rejection, did so depopulate them with waves and flouds, that they were fain to punish their women for their suf∣frage against him.

Alcamenes and Theopompus being Kings of the Lacedaemoni∣ans, there was an Oraculous prophecy, that Sparta should be lost through lucre. Lycurgus calling this to mind, rejected all riches; and the people were brought truly into such a super∣stitious feare, that whereas before they thought them the onely benefactors, they now condemned to death, that first brought money in amongst them.

In the City of Como in Italy, the Officiall and Inquisitor ha¦ving a great number of Witches and Wizzards in prison: taking others with them, would needs urge them to shew them their homages to the divell: but were so beaten by them, that some of them died within fifteen daies: others renounced God here∣upon and vowed themselves to the divels service.

Eucrates beholding Pancrates, an Aegyptian magician doe many wonderfull feats, insinuated himselfe into his friend∣ship, and communicated all his secrets to him. The Magician

at length perswaded him to leave all his family at Memphis, and to follow him alone: and after they came into their Inne, he took a bat, a bar, or a broom, and wrapt it with clouts, and by his charms made it walke, and appeare like a man, and made it minister unto them in sundry services, as drawing water, &c. then with another charm would he turn it into a pestel, bolt, bar, or besome again. Now one day when Pancrates was gone abroad into the market, Eucrates would needs imitate his fami∣liar, and drest the bar or pestel, muttered the syllables, and commanded it to draw water; and after it had done sufficiently, commanded it to turn into a pestell or bar again. But it would not obey, but still drew water, till he was afraid of drowning; then he took a saw and sawed the bar in two; and then both parts began to fetch and poure water in abundance; till in comes Pancrates, and turned it into what it was at first, and so left his fellow, and was never seen after of him.

Iohn Faustus light among a sort of his companions, who when they were halfe drunk, importuned him to play some of his pranks; and the feat must be a Vine full of Grapes, as the greater novelty now in the Winter season. Faustus consented to satisfie their curiosity, upon this condition, that they should keep silence, and not stirre out of their places, nor offer to pluck a Grape till he bad, otherwise they might pluck their own perill. The praestigious sight is presented, and every one had his knife drawn and hold of a branch, but not to cut till he spake the word. But having held them a while in suspence, all suddenly vanished, and every man appeared to have hold onely of his own nose, and ready to have cut it off, if the word had been once given.

34. Of an evill Art, worst to the Artists: or the just pu∣nishment; and dreadfull judgements befalling praestigi∣ous Magicians, and fatidicall Astrologers.

THraseas the Augur, telling Busyris, the Aegyptian Tyrant, that (in a time of excessive drought) there was no other

way to procure raine, but by sacrificing some stranger to Iupiter: the King thereupon enquiring what countreyman he was, and finding him to be a stranger, sacrificed him the first. And per∣sisting in this inhumane way, Hercules (comming into Aegypt) slew both the tyrant, his sonne, and all the Ariolists, at their owne Altars.

Certaine Hetrurian Soothsayers gave envious, perfidious, and unprosperous divinations, and directions to the Romans, about a statue that was stricken with thunder and lightning: for which they were slain by the people; and that gave occasion to the boys, to sing this proverbe in the streets, Ill counsell is al∣waies worst to the Counsellor.

A certaine Germane warfaring in Italy, chose to him a soul∣dier that was a Conjurer to be his mate, to shew him his skill, the circle is made, the imprecation uttered, the spirit hide∣ously appears, is asked about the successe at Goule••ta, confesses his ignorance, and takes time to resolve; disappeares and leaves such a terrour and stink behind, that they had like to have been poysoned with the noysomenesse, and died for feare.

Examples of the Magastromancers fatall miseries, and unfor∣tunate ends, are too many to be instanc't in at large. Zoroaster the first father of them, was vanquisht by Ninus, who burnt his books; some say that he himselfe was burnt by the divell, as he was provoking him by his magicall experiments. Simon Magus as he would needs goe fly in the ayre, had his magicall wings so clipt, that he fell down and broke his neck. Cynops, as he went about to raise the dead out of the sea, was himselfe swallowed up of the waves, and died. Zaroes and Arphaxat, both burnt by lightning. Chalchas died for envy. Tullus Ho∣stilius provoking to thunder, was himselfe stricken to death therewith. Nectanebus killed by his own sonne. Ascletarion ea∣ten up of dogs, as he went to execution. Onomacritus expelled Athens by Hipparchus. Messinius put to the sword by Valentini∣an. Sempronius Rufus banished by Severus. Heliogabalus, an thropomantist, slain and cast into a Jakes. Nigidius Figulus died in exile. Apoleius accused and condemned before Claudius Maximus proconsul of Africa. Amphiaraus swallowed up of the earth. Romulus rapt up in a black stormy thundring cloud. Aristaeus snatcht away by an evill spirit. Zito fetcht away quick by the divel. A Count of Matscon, as he was making merry

with his friends, there came, one to the doore with a horse, and made him come forth and get up, and so carried him up into the ayre invisibly, and he audibly crying out as he was carried up and down. Another was seized on by the divell, while he was presenting the praestigious pageantry of Hector and Achil∣les. Another, the divel came into his closet, and left him there dead sitting in a chaire with his heart in his hand. Pope Bene∣dict the ninth, strangled by the divel in a wood. Iohn Faustus (the divell entring his chamber with a terrible commotion) was found dragd out of his bed, and his face wrung quite be∣hind him. Bladad (who not onely practised magicall arts, but taught them to the Britaines) in confirmation hereof, would needs goe fly, but fell headlong, and was dasht in pieces against the Temple of Apollo, in Troynovant. Odo Bishop of Baia perished in prison. Galeaceus caused a bold peremptory Astro∣loger to be hanged up. Charles the seventh of France hang'd Aegidius the Marshall, for his magicall exploits. Simon the blind exorcist slain by his own wife possessed with a divell. Stupbius taken by Radulph of Habspurge and burnt. Methotin slain by the people, and his body stak't. Reatius killed by one whom he had deluded. Hollerus slaine by his own aemulators. Oddo drowned, for all that he often sailed without a ship. Eri∣cus driven to hang himselfe. Oluph desperately drowning him∣selfe. Diodorus, after all his prestigious evasions, at length caught and burnt. Iunctin an Italian, prognosticating of him∣selfe (as Astrologers rarely can be drawn to doe) on the day he feared to be most dismall, was knockt on the head by his books in his own study. Peter of Pomfret executed for an im∣posterous traytor. A Priest of Norimberge would needs goe conjure for treasure, and digging found a hollow cave, and therein spyed a chest, and a black dogge lying by it; which he was no sooner entred, but the cave shut its mouth upon him, and there he perished. At Saltsburg a charmer undertook to enchant all the Serpents within a miles space; which while he was effecting, a great old serpent among the rest leapt upon him, wrapt his taile about him, and so drew him into the ditch, and there he was drowned.

Gobrias that assisted Darius in freeing Persia from the Magi∣cians cruell tyranny and execrable treachery: a base massie Magician hard and close prest upon him; so that one of his

fellows, durst not smite the villaine, for feare of wounding his friend that had buckled with him. But he bad not spare to use his sword, though it were to the hazzard of himselfe; which he rather chose to suffer, then that such a miscreant should escape unavenged.

Alexander a pseudomantist as Lucian was preparing an accu∣sation against him, rotted lothsomely, and so died miserably eaten up of worms.

Manes, that magicall heretick, or hereticall magician, was in such favour with the King of Persia, that he wrote all his portents for true miacles, and his madnesse for divine fury. His sonne falling sick, he committed him to Manes his art for his cure. Who confidently undertook it, but faignedly perfor∣med it: and therefore perceiving him to be worse and worse, he fled into Mesopotamia. Whence the King caused him to be fetcht back, and flead off his skin alive, and filled it with chaffe, and gave his carcase to the dogs.

At the taking of Constantinople, the Greeks superstitiously bewitched with a prophecy, that a mighty enemy should be possessed of the greatest part of the City; but should be defea∣ted in the market-place, called the Brazen Bull; were both carelesse and dastardly in suffering the Turkes to make brea∣ches upon the walls, enter the City, and arrive at the very place: where they were cruelly slain themselves.

Bellantius the great Astrologer, which is said to have given warning to Savanorola, to beware of burning: was neither able to foretell, nor to prevent his own great perill, in so plain a manner by the Stars, but that he was most beastly murdered.

35. Of the reformation of Magick and Astrology, as well in Pagan States, as Christian Churches: with a Caveat (in conclusion) to English-men, for to beware of Astro∣logicall Magicians, or Magicall Astrologers; as to re∣deem the old scandall, and prevent the new calumny, of their superstitious addiction to Soothsaying Prophecies and predictions.

NInus vanquished Zoroaster, and in a contempt to his Ma∣gick and Astrology, caused his books to be burnt. Numa,

Pompilius, and Dardanus would needs have their Magical books to be buried with them. This might be their diabolicall envy, or rather the divels own policy, to have them thought, and sought as things prizeable; but it was indeed Gods providence to have them abolished as things detestable. Hermogenes his books were burned by St. Iames the Apostle. The Emperours Honorius and Theodosius ordained that such kind of books should be burned in the sight of the Bishops. Athanasius speaks of whole volumes that were burnt, even by the consent of the Arts greatest admirers. Iodocus de Rosa his conjuring books were burnt by a common Councell. Belike such a consumption hath alwaies been thought and found to be the best way of reforma∣tion: and most conformable to that great example, Acts 19. 19.

The Chaldaeans indigning the many oraculous and divining gods that were set up in severall countries; and presuming to reform all to their own god Ʋr, or Fire: they proposed to di∣vers Provinces, that that God which prevailed to confound all the other should be accounted as the only God. To this purpose they carry their Idol Fire in a Censer up and down with them, and commit it to conflict with the other Idols of Gold, Silver, Wood, Stone, &c. and it consumes them all. The fame of the Chaldaean Fire devouring all where it came, coming to the eares of the Priest of Canopus (an Aegyptian god, in whose Temple was taught Magick by Aegyptian letters; and not unlike Astro∣logie too, or divining by the Stars, since they have a Star also of that name) this put him upon a crafty device to save the cre∣dit of his god. He took a great earthen water pot full of holes, and stopped them with Wax, and filled it with water, and pain∣ted it over, and set it up instead of his God (or rather this water pot was the belly of Canopus himselfe so fashioned.) In come the Chaldaeans and as the two gods are put to the bickering, the Wax melts, and the water runs out, and so the Fire is quenched: and now is Canopus accounted for the victor. After this comes Theophilus a Christian Priest to contest with him; and he (by the power and providence of God) makes the very creature Fire to consume all, in despight of all magicall force or fraud: and so works the reformation.

The Alexandrians not well knowing how to prohibit the Astrologers directly, did it subtilly. They exacted a yeerly tri∣bute not onely of the Astrologers, but of all those that consul∣ted

them. And this exaction they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fooles tribute; thinking that either the charge or the shame of it would thus restrain, if not reform it.

Augustus gathered up here and there all the fatidicall books he could; and those that were spread abroad under none, or no apt authors, he caused them to be all burnt, to the number of two thousand: and onely retained the Sibylline books, and them too with choice, commanding that even they should not be lookt into by any others but the Quindecemvirs onely.

In the too long protraction of the second Punick warre, their religion became so distracted by the turbulencies of the times, that all sexes, ages, and degrees of people turned sacrificers and vaticinators. Complaint hereof was brought to the Senate; and they laid the blame on the inferior Magistrates for not in∣hibiting them. At length the businesse was committed by the Senate to M. Aemilius, the Ʋrbane Praetor, who made proclama∣tion, that whosoever had any books of vaticination or writ∣ten Orisons or arts of sacrificing, letters, &c. that they should bring them all to him within such a day. And thus he freed them from such confusions as were crept into their religion.

As they were plowing in the field of L. Petilius the Scribe, certain books of Numa were there found in a chest of stone. Which Q. Petilius the Ʋrbane Praetor hearing of, sent for them; and reading onely the summe or contents of them, and obser∣ving that they tended to the utter dissolving of religion, told L. Petilius, that he intended to burn them. The Scribe appealed to the Tribunes of the people; they referred it to the Senate: where it was decreed, that the Pretor should keep his vow or resolution; and so they were burned by the victimaries, or sa∣crificers themselves, in the sight of all the people.

It being related to the Fathers, by Quintilian a Tribune of the people, concerning a book of the Sybils, which Caninius Gallus a Quindecemvir would have received among the rest of the prophecies; Tiberius hereupon sent letters to the Senate, se∣verely checking at Caninius, who being versed in the ceremo∣nies, would admit of an ode or a charm, whose authour was uncertain; which the masters had not read, nor the Colledge approved: putting the Fathers in mind of Augustus his edict, to carry all such to the Ʋrbane Praetor: and that the Sibylline verses, belonged to the care of the Priests, to discern which were true,

and which false. And that they should especially acquaint the Quindecemvirs therewith, and not transact any thing rashly in a cause of religion.

Under Ʋalentinian, one Hilarius a Car-man was brought before Apronius the praefect of the City; because he had com∣mitted his sonne to a venefick, necromancer, or sorcerer, to be brought up or traded in such arts as were interdicted by the laws; and was therefore condemned.

Amantius an aruspick was solicited by Hymetius to sacrifice for depraved and maleficall intents: which being proved by papers found in his house, the consulter was banished, and the practitioner condemned.

Lollianus a very young magician, being accused, that he had written a book of pernicious arts: for feare that Maximinus would banish him, appealed to Valentinian, who more grie∣vously punished him.

Palladius a veneficke, and Heliodorus a genethliacke, or one that interpreted fate by genitures, were therefore accused be∣fore Modestus the praetorian praefect. Palladius impeached Fidu∣stius, Praesidatis, Irenaeus, and Pergamius for their abhominable charms. Fidustius confesses his vaticinating malefice, and joyns with him Hilarius and Patricius. Pergamius accuses many thou∣sands as conscious of the same arts. Hilarius and Patricius con∣fesse the sortilegious fact, with all the circumstances. Wherefore all these, and many other Philosophers are punished with fire and sword; as Pasiphilus, Diogenes, Alypius, Simonides, and others. And last of all, that no mention might be found of these un∣lawfull arts, innumerable books and volumes are all heaped together, and burnt in the Judges sight.

Under Manuel Commenus, one Araon was accused, in that there was found in his house the image of a Tortoise, and with∣in it the picture of a man chained, and pierced through the breast: and that he carried about him the old conjuring book that was called Solomons; which while he read it, legions of di∣vels would appeare, and ask him wherefore he called them, and would quickly execute his commands. Of which being convict∣ed, he had his eyes put out, the usual punishment of those times.

Sicidites about the same time was impeached, for casting pre∣stigious mists before mens eyes; and for sending out his devils to terrifie and torment men. The same man sitting by the water

side with some of his companions askt them what they would give him, and he would make the Boatman (that then passed by with a load of earthen vessels) to break all his own wares, with his own Oare? Something they promised him, and he muttered a few words, and it came to passe accordingly. The man being askt after that, why he was so mad as to break his wares? answered, he thought he saw before him an ugly great Serpent ready to devour•• him, which still crept neerer to him the more he struck at it, and when all his pots were broken in pieces then it vanished. For this and other ridiculous pernici∣ous tricks, he was served as Araon was, sc. had his eyes put out; an apt punishment for all peepers, and Star-gazers.

In vain was all the Pagan reformation of Magick and Astro∣logie. For they put the Artists or practitioner away with one hand, and pull'd them to them with another: witnesse the edicts of Augustus, Tiberius, Nero, Ʋitellius, Domitian, &c. and their own repealing acts, and especially the Senate that banished Martha the Syrian prophetesse: and yet a little after retained and im∣braced Batabacus a predicting diviner. The Historian therefore said wel and truly on both parts. This kind of men, treacherous to Potentates, and delusive to all consulters and confiders, are alwaies inhibited our City, and yet alwaies retained in it.

I say no more of Imperiall edicts: nor of those after the Emperours became Christian; nor of provinciall Lawes, nor of municipall Statutes; nor of generall Councels, nor of Ec∣clesiasticall Canons; nor of Fathers sentences, &c. All these are sufficiently collected against them. I onely conclude with an animadversion to our own Countreymen.

PLiny (writing of Magick) saith, that in his daies the Art thereof was highly honoured by the Britaines, and the peo∣ple of that Nation so deeply devoted thereunto, and the practi∣ses of it performed with such complements of all ceremonies, that a man would think, the Persians had learned all their ma∣gick skill from them. And in truth our own histories report, that the first Rulers of this Land, were Magicians, Astrologers. Diviners, (such as were Samothes, Magus, Sarron, Druis, Bardus) and that under a colour to teach men the knowledge of the Stars: they brought men to the worship of the Stars. Yea, & that

they thus begat here their sects of Samotheans Magicians, (In so much as the Persians have been thought to have borrowed their word magi from hence.) Sarronides, Druides, Barditaes or Bardi∣ans: and these kinds of sects were propagated amongst us, till the preaching of Fugatius, and Damianus, in the time of King Lucius: and then they began thus to be abolished, and put to flight. What? two Preachers put down so many sects of Magi∣cians? What a shame and misery were it now, if one Society of Artists should set up themselves to pull down so many prea∣chers of the Gospel? Philip de Cominees, speaking of foolish fantasticall prophecies, saith, The Englishmen are never unfur∣nisht of such, from the cabalisticall disposing, and expounding of certain letters. What would he have said, if he had seen his own Frenchman translated amongst us? Again, he saith, The English attribute much to prophecies and vaticinations: and alwaies are weak, when they treat of hard matters, to produce some such kind of thing. Which, for all his reputed sobriety, we cannot but take for a calumny. Who doe unanimously pro∣fesse (against all Merlinicall arrogators, prorogators, deroga∣tors) that we are of the mind of William of Newborough; that sharply inveighed against Geffray ap Arthur, for advent••ring to divulge under the name of authentique prophecies, the deceit∣full conjectures, and foredeemings of one Merline a Wizzard; and adding thereunto a great deale of his own. And doe herein approve of the Councell of Trent, for inhibiting the publication of Merlines books. Although we take them to be (as some of their own said of them) like the Astrologers, who to save their Phaenomena, fram'd to their conceit, Eccentretes, and Epicydes, and a wonderfull engine of orbs, though no such things were, &c. We also doe commend the many wholsome Laws, impe∣riall and municipall, among Christians and Heathens, that have been justly enacted against them. And doe advise them not to make slight of the Ecclesiasticall penances; however not to neg∣lect true repentance. Otherwise we could wish that our owne Statute-laws were but duly executed upon the severall kinds of them. And then should we have the Magastromancers posed and puzzel'd indeed, that is, not onely confuted, but confoun∣ded.

Foeliciter,
Cum Deo, conclusum est contra Mag-astrologos. Amen.

Notes

• * 1.1

  Job. 41. 1, &c.