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CHAP. XVII.
How ridiculous an Art Augury is; how Cato mocked it; Aristotle's reason against it; fond Collections of Augurers, who allowed, and who disallowed it.
* 1.1VErily all these Observations being neither grounded on Gods Word, nor Physical or Philosophical Reason, are Vanities, Superstitions, Lyes, and meer Witchcraft; as whereby the world hath long time been, and is still abused and cosened. It is written, Non est vestrum scire tempora & mo∣menta, &c. It is not for you to know the times and seasons, which the Father hath put in his own power. The most godly men and the wisest Philosophers have given no credit hereunto. S. Augustine saith, Qui his divinationibus credit, sciat se fidem Christianam & baptismum praevaricasse, & Paganum Dei{que} inimicum esse. He that gives credit to these Divinations, let him know that he hath abused the Chri∣stian Faith and his Baptism, and is a Pagan, and an Enemy to God. One told Ca∣to, that a Rat had carryed away and eaten his Hose, which the party said was a wonderful sign. Nay (said Cato) I think not so; but if the Hose had eaten the Rat, that had been a wonderful token indeed. When Nonius told Cicero that they should have good success in battle, because seven Eagles were taken in Pom∣pies Camp, he answered thus; No doubt it will be even so, if that we chance to fight with Pies. In like case also he answered Labienus, who prophesied like success by such Divinations, That through the hope of such toyes, Pompy lost all his Pavillions not long before.
What wise man would think, that God would commit his councel to a Daw, an Owl, a Swine, or a Toad; or that he would hide his secret purposes in the dung and bowels of Beasts?* 1.2 Aristotle thus reasoneth; Augury or Divinations are neither the causes nor effects of things to come; Ergo, they do not thereby foretel things truly, but by chance. As if I dream that my friend will come to my house, and he cometh indeed: yet neither dream nor imagination is more the cause of my friends coming than the chattering of a Pie.
When Hannibal overthrew Marcus Marcellus, the Beast sacrificed wanted a piece of his heart; therefore forsooth Marius when he sacrificed at Utica, and the beast lacked his liver, he must needs have the like success. These are their Collections, and as vain as if they said, that the building of Tenderden-steeple was the cause of Goodwines-Sands, or the decay of Sandwich-Haven. S. Augustine saith,* 1.3 that these Observations are most superstitious. But we read in the fourth Psalm, a sentence which might disswade any Christian from this folly and impiety; O ye sons of men, how long will ye turn my glory into shame, loving vanity, and seeking lies? The like is read in many other places of Scripture.
Of such as allow this folly, I can commend Pliny best, who saith, that the operation of these Auguries is as we take them: For if we take them in good part, they are signs of good luck; if we take them in ill part, ill luck follow∣eth; if we neglect them,* 1.4 and weigh them not, they do neither good nor harm. Thomas of Aquine reasoneth in this wise; The Stars, whose course is certain, have greater affinity and community with mans actions, than Auguries; and yet our doings are neither directed nor proceed from the Starrs; Which thing also Ptolomey witnesseth, saying Sapiens dominabitur astris, A wiseman over-ruleth the Starrs.