A brief answer to six syllogistical arguments brought by Mr. Clark, minister of Bennet-Finck, London: against astrologers, and astrologie.

A Brief ANSWER To Six Syllogistical ARGUMENTS.

IT is a Proverb as true as antient, That the Tale of one side may seem good, till the Truth of the other side appear. But it is but reason in a man to forbear his Censure, until he seriously have considered the Pleas that both produce. For according to that of the Tragoedian of old:

Qui statuit aliquid parte inaudita alterâ, Aequum licet statuerit haud aequus fuit.

He that, on part unheard, a Doom did pass, His Doom (though equal were) unequal was.

Now for the better information of the Reader, I shall insert the Argu∣ments of Mr. Clark at large, and then respond to them; that thereby he may understand the occasion and nature of the Difference, and the Reasons thereof the readier.

• ...1 Argum. That which the Word of God condemns as a grand Offence, is not to be practised, countenanced or to∣lerated.
• ...But Divining by the Stars is condemn∣ed by Gods Word.
• Ergo.

Answ. I answer, by denying the Minor: My Reason hereof, is, (by ad∣ding a Negative to the Assumption) Divining by the Stars is not condemned by Gods word.

• If Divining by the Stars (to use the Phrase of our Antagonist) were condemned by Gods Word, we should find it therein condemned.
• But therein it is not to be found con∣demned.
• Ergo, it is not condemned by it at all.

That it is not condemned by it all, will most clearly appear, upon the Exa∣mination of the Catalogue of Scriptures Mr. Clark citeth in favour of his Minor Proposition, viz.

1. He urgeth Deut. 18.10, 11. But in this Text is not Astrology so much as once concerned; as the learned Adye hath largely and learnedly proved, in his Candle in the dark; a Book of singular worth, and worthy the perusal of all sorts of persons. Suppose some persons out of their hatred to Astrologers and Astrologie, have turned Megnonen, (the Hebrew word there used) Planetarius; yet persons thereby signifi'd are not such that lawfully study or use the Science of Astrologie, but such as abuse it. And were I now disposed, it were an easie matter to bring Mr. Cl. within the com∣pass of the word in that Text; yet he would be very loath to be termed a Pla∣netarian; although he hath abused A∣strologie and Astrologers, not a little.

— Facinus, quos inquinat, Equat.

A Crime makes equal, where it doth pollute.

But, Abusus non tollit usum. The a∣buse of a thing doth not abrogate or im∣peach the lawful use thereof.

'Cause Epicures abuse themselves with Wine, Shall we neglect the Vertue of the Vine?

If some persons under pretence of Divining by the Stars, abuse not onely themselves, but others, shall the honest and laudable use thereof be therefore re∣jected? If an impudent ignorant fel∣low shall profanely pretend to Pulpit it, and boast a gift therein above Mr. Cl. would Mr. Cl. (I wonder) judge me rea∣sonable, if I thereby should take occasi∣on to blast the credit of (what my Soul rejoyces in) Divinity? If Mr. Cl. prove his Argument no better by his other Texts in the Catologue, then he hath by this, we shall easily conclude him inca∣pable of doing it at all.

To trip at the Threshold, is (by old Sawes) pronounced to be a bad signe, and to bode but small good. Principiis omen inesse—solet. Beginnings are deemed ominous. Isidore affirms, Pel. l. 2. Epist.

229. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (i.) He that in the be∣ginning swerveth from the truth, will in his proceedings, roll further from it, and end at last with some shameful Catastro∣phe or other. Mr. Cl. therefore failing thus in the first Scripture he citeth, pre∣sages or predicts (though he be no A∣strologer) how much of substantial proof we may expect to find in the rest, that he musters up for his purpose.

The second Text he hits at the poor Astrologers head, is Lev. 20.6. which (in truth) favours him no more then the for∣mer, unless he can prove an Astrologer and a Witch to be all one. The Word in the Text (which he most insisteth on) is Ariolos, which implies the impostu∣risme of an hollow feigned voice (and not any thing of Astrolgie, as Mr. Clark would bear the world in hand) that Witches and Deceivers used in their Oracling Divinations, by harring in their Throats. Vide Adyes Candle, &c. pag. 77. and Plut. de Def. Orac. I hope Mr. Cl. will not say, That any man practising Astrology, Quatenus an Astrologer, u∣seth

any such practice: the which un∣less he do, this Scripture favoureth him no more then the first he brought.

The third-Text he cites is Isa. 2.6. But this no more proveth the truth of his Argument, then the worth of the Turks Alcoran. I admit that he findes Praesti∣giatores in the Text, which he corruptly translates Soothsayers; forgetting (the mean while) that the word properly in∣terpreted, signifies Juglers, viz. such as deceive by cunning or sleight of hand. But doth not Mr. C. adde rather to the honour of Astrologers, then any way de-detract therefrom, when he stiles them Soothsayers? or doth he believe that Soothsaying imports any other thing then the speaking of truth? You see here how officious M. C. is, to make that speak against Astrologers, which hath neither tongue, nor will, to do so.

Et si nullus erit pulvis, tamen excute nullum: Quaelibet officio causa sit apta tuo.

And though there be no Dust, yet cast off none: To be officious, finde occasion.

The fourth Text is, Isa. 47.13, 14. where, in the Original, that, which Mr. Cl. turns Astrologers, is, Viewers of the Heavens. But we know, that there are others that view the Heavens beside Astrologers, viz. Astronomers, Naviga∣tors, Natural Philosophers, Shepherds, &c. But there is in this Text another Bug-bear, that affrights Mr. Clark, viz. Monthly Prognosticators. The Hebrew saith,—That give knowledge concern∣ing the Months. But I would demand of Mr. Cl. whether it be unlawful to make a Prognostication, to set down therein, according to the common course of Nature, what is most considerable in the whole yeer? It is clearly evident by this Text, that the Prophet blameth not those that view the Heavens, or study the Stars, and thence give knowledge concerning the months; but reprehen∣ded such as were abusers of these Studies, & those that used to exalt the Stars, &c. above, or at least endeavoured to make them equal Causes with Him, whom Divines call Causa Causarum, (and all good Christians acknowledge Him so to be) the Cause of all Causes, even GOD

Himself. But I have before shewed, that the abuse of a thing is no good Ar∣gument to abrogate the use thereof. Is it good or reasonable to say, That the profession of Physick is unlawful, because some Quacks, by an impudent practising it, do abuse and dishonour that commen∣dable Science?

His fifth Text in Order, for the sup∣port of this halting Minor, is, Jer. 10.2. But the learned Dr. Mayer, in his Com∣mentary upon that Text, professeth that Astrologie or Astrologers are not so much as once meant by the Prophet. It had been therefore requisite for Mr. Cl. to have refuted that learned Divine, be∣fore he had obtruded his own Gloss thereon, upon the world, for currant and authentick. But lest Mr. Cl. should cavil at Dr. Mayers authority (being but a single Person) I shall instance to him in some others, who seal the same Opini∣on with this learned Doctor, viz. St. Hie∣rom, Lyra, &c. as is at large to be seen by their Commentaries on the place it self: and for further satisfaction of such as have not the opportunity of rea∣ding such Volumes, I refer them to the

excellent Work of that incomparably learned Knight, Sir Christopher Heydon, viz. His Defence of Astrologie, fol. 25, 26.

The sixth Text he brings to keep his Minor from falling, is, Isa. 44.25. which friends it no more then any of the other five. For unless Mr. Cl. can prove, that true Astrologie hath in it any lying To∣kens, that any lying Tokens are grounds in the said Art or Science, it serves his purpose no more then if he had brought in the room of it, that Text in Eccl. 22.12. Seven dayes do men mourn for him that is dead; but the Lamentation for the fool and ungodly should endure all the days of their life. It was a saying of Anti∣philus, — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That Confidence was a good Sea-Captain. I am sure 'tis an ill Logician in Mr. Cl. un∣less he had more probable truth on his side.

The seventh Scripture-Text Mr. C. undersets his Minor with, is, Dan. 2.2. which is of the same stamp for his pur∣pose, with all the rest before cited. For the Hebrew word, which is there ren∣dered Astrologers, (if we may credit the

learned Shindler) signifies a Philosopher, an Astronomer and Physitian. Rabbi Abraham (as saith the learned Mr. Reeve) expounds it so likewise. And A∣venarius observeth, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wise, a∣greeth to the same. Now then if to be a Philosopher, &c. be an evil, Mr. Cl. may make the more of this Text: but surely he cannot be so weak as to offer at such a monstrous conclusion.

The eighth and last Text he hales in, to the assistance of his Position, is Act. 19.18, 19, 20. which Scripture is as lit∣tle beholding to him as any of the rest, for their being brought to so little pur∣pose. If Mr. Cl. cannot prove, that a∣mong the curious Arts there mentioned, —True Astrologie was one (and that I am sure he will never be able to do) then is his citing of this text vain and frivolous.

Thus you see the Mountain of Scrip∣ture-proofs (which he had mustered up in a catologue, presuming Astrology there∣in to be condemned) vanished in a mo∣ment: and Divining by the Stars, we have plainly shewn, is not condemned by Gods word, (which his Minor Propo∣sition

insinuates) neither is it in it self unlawful, notwithstanding all the pains he hath taken to prove it so.

If this will not yet put him out of doubt, let him but peruse the Church-Bible, printed Ann. 1540. where he may see (if he be not blinded with partiality and prejudice) that there is not any the least mention made of either the words Astrologer or Astrologie; so far was the Holy Ghost from condemning either! nay, the very words rendered Astrolo∣gers, and Astrologie, are in sundry other Translations otherwise interpreted. And so I pass from M. Clark's first Argument. I shall be briefer in the rest, having an∣swered his Scriptures here already.

• ...2 Argum. That Art whereby men as∣sume to themselves what is peculiar unto God, must needs be sinful, nei∣ther to be practised, countenanced nor tolerated.
• ...But this is done by such as take upon them to Divine of Events to Persons and Nations by the Stars.
• ...Therefore.

Resp. I respond, by denying the Mi∣nor.

• For, those that predict from the Stars, as remote and second Causes, in∣termeddle not with Gods Pecu∣liar.
• But Astrologers do so, and Astrolo∣gie teacheth them not otherwise.
• Therefore.

The Major needs no proof, as carry∣ing so full a Demonstration of Truth in the face of it. The Minor is sufficient∣ly proved by the writings of all Astrolo∣gers: but in particular, I shall refer you to the learned Sir Christopher Heydon, fol. 400. He (saith this learned Knight) which seeketh God in his Glory, shall be oppressed with his Majesty. There is no∣thing past or to come, with him, but all things are present unto him, as they depend upon his divine fore-ordinance, and pre∣science of all things that happen in the world, out of their causes. But as it hath pleased him to govern the ordinary course of Nature, by His SECOND CAUSES, and in THEM to reveal what he hath from Eternity appointed to effect by them; to know this, is not to enter into his secret

Judgement, (or peculiar) but more ef∣fectually to judge, admire and contemplate the incomprehensible providence of the Al∣mighty; that hath thus coupled the Or∣der of Causes with his own most free and Omnipotent Will, &c. 2. Take the Au∣thority of Hermes, who in the beginning of his Centiloqui, affirms,—Sol & Luna, post Deum, Omnium viventium vita sunt. That the Sun and Moon, next unto GOD, are the Life of all Things li∣ving. Thus you see that Astrologers meddle not with Gods secrets; nor with the Luminaries or Stars at all, but by giving place to the Majesty of the Al∣mighty God in the first, and then they consider their Natural significations as second Causes, as they are endued with Energie from God.

• ...3 Argum. That which draws the heart from God the Father, and Christ the Son, from considering the Works of the One, and heeding the Words of the Other, is an Evil not to be peacti∣sed, countenanced or tolerated.
• ...But Astrological Predictions draw from God and Christ.
• Therefore, &c.

Answ. I answer, —

You plead for Truth, and yet you speak beside The Text of Truth: your Minor is deni'd.Quarls Shep. Orac.

Astrological Predictions are so far from drawing from God and Christ, that they adde very much to the honour of Both: The Heavens declare the Glory of God, (saith Holy David) Psal. 19.1. The invisible power of the Deity is clearly seen by the things that are made, saith the ho∣ly Apostle, Rom. 1.20. The Learned Ptolomy in the beginning of his Alma∣gest, affirms—Hanc unam Scientiam esse viam ac semitam, ad sciendum Deum Al∣tissimum. This one Science is the one∣ly Way, and Path, to know the most HIGH GOD.

Whence I argue:

If Astrologie leads to the knowledge of the most High God, or declares the power of the Deity, it certain∣ly cannot be thought (by any but Mr. Cl.) to draw from GOD and Christ.

That Astrologie doth so, is conspicu∣ously proved, both by the Prophet, Apostle, and Ptolomy.

The learned Mr. Caryl, is so far from branding Astrologie for drawing from God or Christ, that in Vol. 3. fol. 221. he avers, It is our Duty to study the Hea∣vens, and to be acquainted with the Stars. I will leave Mr. C. therefore to repent of this Minor, and proceed.

• ...4 Argum. That which is false, delusive and uncertain, is not to be practised, countenanced or tolerated.
• ...But such is fore-telling things by the Stars.
• Therefore, &c.

Resp. I deny the Minor, (for it is no kin to the truth at all) and argue against it, thus:

• If fore-telling by the Stars were false, delusive and uncertain, the Fates of particular Persons, the variety of Seasons, great Droughts, Sick∣nesses, Peace, Wars, Plenty or Scar∣city, were not to be certainly pre∣dicted.

• But these things are certainly to be foretold by the Aspects and Positi∣ons of the Stars.
• Ergo, foretelling by the Stars is not false, delusive, and uncertain; but certain, real and true.

Lucius Bellantius foretold the Death of Picus Mirandula, that great Anta∣gonist to Astrologie; who while he was writing against that Art, his own Death concurring, evinced it to be true, with∣out further Argument. Zonarus re∣ports that Julians death was foreseen to a day. Gauricus forewarned Henry the Second, of France, of the 41 year of his age; and in the same year that Fa∣mous King died. Spurina forewarns Caesar of the Ides of March, and Caesar was then slain in the Senate-House: upon which the Ingenious Poet, Tho. Pecke, Esq; thus Elegantly versifies. Viz.

— To run that middle Race, Caesar said in Astrologies Disgrace, The Ides of March are come: And so they be, Reply'd the Prophet; but You'l some∣thing see

Before the Ides be past. His words had grounds: Before night, Caesar receiv'd twenty wounds.

The Emperor Vitellius assign'd a day for Astrologers to depart Rome; they assigned him another, for his pasport out of the world; as is recorded by Sir Christ. Heydon: and he then dyed.

Then for general Things, or acci∣dents, let it be remembred, that Thales foretold a plenty of Olives, and enrich∣ed himself thereby. Democritus and Se∣stius presaged a dearth of Olives, as is witnessed by Pliny. Regiomantanus predicted the great Changes that hap∣pened in 1588. long before the year came. Hippocrates foretold a Plague, by Astrologie. Mr. Booker predicted the fate of the Irish exactly in 1646. and the Bellum Episcopale that happened in England also in 1639. and 1640. which Episcopal War, was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to all our English Miseries. Nay, I could make it appear, that not only acci∣dents on earth may (by Astrologie) be presaged, but in Heaven also; As was

the Comet, or Stella Crinita in December. 1652. by my learned and loving Friend Mr. Joshua Childrey; and this three Moneths before it happened. See his Sygiast, Instaur. 1653.

This therfore may serve for a suffici∣ent Refutation of the Error and Preju∣dice (I was about to say, Ignorance) in Mt. Clarks fourth Argument.

• ...5. Argum. That which nourisheth vain, and forbidden hopes and fears, is not to be practised, countenanced, or to∣lerated.
• ...But so do Astrological Predictions.
• Therefore, &c.

Answ. I answer, by denying the Mi∣nor: For Astrological Predictions do not nourish (or cherish) vain and for∣bidden hopes and fears, but rather forti∣sies mens minds against them. The Text, viz. Jer. 10. which Mr. C. cites to sup∣port his Minor, I have before proved, hath nothing at all to do with, either Astrologie, or Astrological Predictions; so that you see it proves nothing of the Minor in question. However, I Anti-Argue.

• The Art which draws men to a Con∣sideration of the wonderful works of God, doth not nourish vain or forbidden fears.
• But Astrologie, and Astrological Pre∣dictions, do so.
• Ergo, &c.

That Astrologie draws men to the Consideration of the wonderful works of God, is proved in the answer to the third Argument, both from Scripture-Authority, and Reason. Thus much therefore may serve for a Refutation of his fifth Argument.

• ...6 Argum. That which most godly and learned men upon experience have re∣nounced, and repented of, that is nei∣ther to be practised, countenanced or tolerated.
• ...But godly men have renounced and re∣pented of their studie of Astrologie.
• Therefore, &c.

Resp. I answer by denying the Major.

• If General Councils may erre, then surely particular persons, though never so godly or holy.

• ...Sed verum prius.
• ...Engo & posterius.

There is no man dare assume the E∣pithet of infallibility on earth; neither do I believe that any of those whom Mr. Clark stiles most godly and learned, would have so done, had they been with him at the framing of his Argument.

The word most, in his Argument, must be understood, either as a note of num∣ber, or of excellency, and transcendency of knowledge and ability, to discern and distinguish. If of Number, I shall be able to out-vote him; for he hath na∣med but three, viz. St. Augustine, Per∣kins, and Mr. Briggs. If of Excellency, &c. I presume he hath made as ill a choyce as could be. For St. Augustine (although a learned man) was to seek in many things, and consequently was subject to errour; witness his stiff opi∣nion against Antipodes, (which clearly declares him ignorant of Astrologie, and his censure therefore the less to be re∣garded) and (2.) his approbative relati∣on of a Monstrous great Tooth, proves him to be a person very credulous; and therefore the less to be heeded in his Judicial Censures.

Mr. Perkius never understood Astro∣logie; and is therefore no competent Judge thereof. I grant he studyed it, but never attained the excellency of it; and that was the reason of his quarrelling thereat. The Fox in Aesop blamed the Grapes for being too high; but the fault was in his dwarfish Stature.

Mr. Briggs was (indeed) an eminent Mathematician, and therefore the most comperent of the three to judge of the Controversie. But a man may be a good Mathematician, and yet no good Astro∣loger. I illustrate it thus: Mr. Clarke may be a good Divine, yet no good Ca∣suist. He may be a good Divine, yet nor grounded in the universal point. A te, & à Scientia. Every man is not born to one kind of inclination: if all were excellent in one thing, many things both useful and worthy, might by that means come to be neglected. It is in Philo∣sophy and the Mathematicks, as in Di∣vinity; there are several parts in them, fit for the several persons that study them. But, —

Unto our Story let us turn our Tide,

And draw toward a Conclusion. I

assert in opposition to Mr. Clarke, —

• ...That which most godly and learned men upon experience have commended to the world, as worthy, laudable, and useful, ought to be countenanced, pra∣ctised, and tolerated.
• ...But most godly and learned men have so commended the Science of Astro∣logie.
• Ergo, &c.

The Major no man (that is in his sen∣ces) will offer once to deny. The Mi∣nor I fortifie thus. The Patriarchs them∣selves studyed Astrologie, and thereby commended the same to the world as worthy. Josephus tells us that Abraham did not onely study, but taught the Ae∣gyptians this Art. Isaac is said to have studied the Heavens, when he went into the field to meditate. Upon which the learned Mr. Caryl saith, It is good to take field-room sometimes to contemplate the Works of GOD. Jacob (saith Ori∣gen) read in the Tables of Heaven, what ever things should in futuro, befal his Generation. Ergo, godly and learned

men have commended and studied this heavenly and praise-worthy Science.

What I here have done, I profess is out of no prejudice to Mr. Clark, either as he is a Man, or Minister; but for a proper and plain discovery of the truth; after which the souls of many thousands (besides his and mine) earnestly thirst: and in this I hope some satisfaction will appear, as well to him as others.

If God be God, let us follow him; if Baal, him; and let us be no longer delu∣ded.

[illustration] horoscope diagram for John Allen

A. R. 330. d. 49. m.

J. Allen born 1628/9. ☉ March 11. 1 h. 59 m. A.M. ☽ ad □ ♀.

Lat. 52.

THis ••s the Nativity of Mr John Allen, Stationer, as himself hath made it known to several: it was rectified by di∣vers eminent Accidents; from which I shall excerpt one onely, which I ad∣judge the greatest of all, viz. On Friday, August 21. 1657. he burnt and destroyed

in printed Books and Manuscripts, the worth of one hundred pounds, and up∣wards: in the height of this (strange) a∣ction, his Zeal (or Folly rather) wrought so furiously, that for hast to destroy his Books, he had nearly set a house of one of his Neighbours on fire. When the man came to himself, (for without question he was then in: a Frensie) he reported that several Presbyterian Ministers excited him thereunto. Whether that be true, I know not; but it is most certain, de∣stroy his Books he did: and in all pro∣bability (had not some worthy and in∣genious persons of his own profession, interposed their Moderation and Rea∣son) he had in the heat of his Enthusi∣astick Zeal, destroyed most (if not all) of his Estate.

Now to shew Mr. Allen a Reason in Art for this his unhappy misfortune, (al∣though he cannot deny but he was fore∣warned of it near three full years before it happened unto him) I shall take the boldness to acquaint him, that then the Moon was directed to the Quartile of the Sun. And the place the direction happened in, was the Ascendent, and

that in the beginning of a Tropical signe; perhaps one main reason of the violence of the action. Besides this, it is remarkable, the very day of the acci∣dent, the Moon Significatrix of the same, was in Quartile of the Sun, (whose Quartile was Promittor in the Directi∣on) and of Mercury also, who is the particular Patron of Books: Nay, she was in the Quartile-places of Saturn and Mercury in the Radix. And to prove unto him at large, that Astrologie is not so vain a study as he (poor man) conceives it, or as some ignorant Pro∣fessors have made it; he had at the same time, his part of Fortune under the Di∣rection of the Sun his opposition. Which Directions and Transits, if he consult but Books of Astrologie, he may plainly see portended the prejudice both of Person and Estate he then under∣went.

In my opinion, the man hath more reason to bless God for the happy assi∣stance of the benevolent Planet Jupiter, at that time upon the place of the Di∣rection, and Ascendent of his Radix, (for the Stars, you must know, under God,

do good to men, as by his permission, they do evil) then for the advise of those Presbyterians, who (as himself saith) counselled him to burn his Books.

Had this Natives Father been a friend or acquaintance of mine, I should never have advised him to a put his Son to a Bookseller. For dealing in Books, seems (by his Nativity) to be no ways profi∣table or fortunate to him. Mercury is in Pisces, (his detriment and fall) in the house of Trade, and in opposition to Sa∣turn, Lord of the seventh, eigth, ninth and tenth Houses.

Neither would I have counselled that he should have been made a Singing∣man, or been bred up to Musick; because the Moon is in Square of Venus, (the proper Significatrix thereof) which should portend him to be furnished with a more harsh Voyce or Note, then Cice∣ra is reported by Plutarch to have had.

Nor should I have perswaded he should have been made a Husband-man, because Saturn the Significator of Hus∣bandry, and all things of that nature, is in the fourth House, in opposition of his Dispositor. Nor yet a Divine, for Cauda

Draconis is in the ninth house, which sometimes denotes an Atheist; always an uncertain person in Religion. A States∣man he should never attain to be, be∣cause the Sun (Significantor of Dignity, Honour and Soveraignty) is in Quartile to his Ascendent, and in Opposition of Saturn Lord of the tenth house. These several things (and something else) he is (by the Canons of Astrologie) absolute∣ly unfit for: for what he is fit, I leave to the Consideration and Judgement of e∣very ingenious Artist; but shall not tell him (because he is so envious) without a convenient reward or satisfaction.

About the thirty ninth year of his age, (perhaps a little sooner) the Ascendent of his Geniture by Direction, comes to the Opposition of Mars; and the Sun to the body of the Moon, and the Pleia∣des. The Introductions to Nativities, tell us what such Directions portend. In some mens Nativities, I have known them attended with strange Effects; the kinds of which, in tenderness I forbear to acquaint Mr. Allen with; I had rather he should read them himself, in those Books they are to be found. But he (it

may be) believes himself to be a person of such godly prudence, (according to the Adage, Sapiens Dominabitur Astris) as that he may with ease govern the Stars, and live above the Energie of Coelestial Influences. Which persons that are illuminated with the Spirit of Grace and Truth, I grant may; and wish most heartily that he were one of them.

I account it lost to trouble my self further herein; nor should I have bu∣sied my self thus far, but for to prevent the poor man of undoing himself (if it be possible) in printing Books against an Art he understands not, in the strength (or weakness rather) of his reasonless Inveteracy and Hatred thereto. For I freely profess, I take no pleasure in ad∣ding trouble or torment to a minde, which of it self is sufficiently terrified, tortured, and confused already.