A Collection of Histories of Visions, Apparitions and Prophecies

A COLLECTION Out of the beſt Approved Authors, CONTAINING HISTORIES OF Viſions, Apparitions, Propheſies, Spirits, Divinations, and other wonderful Illuſions of the Devil wrought by Magick or otherwiſe.

Alſo of divers Aſtrological Predictions, SHEWING As the wickedneſs of the former, ſo the vanity of the latter, and folly of truſting to them.

LONDON: Printed for Joſhua Kirton, at his ſhop in S. Pauls Church-yard, at the ſign of the Kings-Arms. 1657.

Courteous Reader,

HOw great an influence that bewitching Art of Magical-Aſtrology hath had on multitudes of both men and women in theſe our times, too ſad experience doth truly make evident; yea ſo far, that it may well be feared, that ſome are more ready to harken to, and place more confidence in, theſe their pretended Divinations or Prognoſtications, then ought well to ſtand with a true Chriſtians proſeſſion. Somewhat to undeceive thoſe that either hitherto have been, or hereafter may be deluded by theſe deceivers and their deceits, is the end of this Collection. In which you ſhall find, that the Author hath faithfully, and from well approved Writers, ſet forth, as the original of that Diabolical Art, and the ſtrong deluſions of Satan; ſo likewiſe by ſeveral examples, ſhewed the wickedneſs of the Profeſſors, and how exceedingly they have been deluded, that over credulouſly have given credit to the ſame; if pleaſure or profit prevail with thee, I hope this may prove acceptable to thee, wherein thou haſt not onely variety of ſtory, but the ſame improved for thy good; which that it may ſo prove, as the hearty deſire of,

Yours, I. K.

1. Of the fabulous erections and appellations of Starres, and Celeſtial Signes; ſuch as the Mag-aſtro-mancers do 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, adviſed him of ſundry perils; and to help him in his flight, flew with him in the ayre, carrying him over Helleſpout, to Colchos: then was this Ramme ſacrificed to Jupiter, to Mars, or to Mercury; and the skin or fleece hang'd upon an Oake or an Elme; in the Wood, Grove, or Temple of Jupiter, or of Mercury: And in memoriall of all this, it was by prayer obtained of Jupiter, that the Sign Aries, or the Ramme, ſhould be placed among the Stars. 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 ſign of the Zodiack.

Jupiter infinitely taken with the excellent beauty of Europa, turn'd himſelf into a dainty white Bull, and was ſeeding by the Sea ſide, where Europa, with her fellow Virgins, uſed to walk, ſhe obſerving and admiring the unuſual comelineſs 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 Grete, and there raviſhed. Then for an everlaſting memoriall of this fact, Jupiter placed the image of Taurus among the Stars: 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 beautiful Boy, inordinately loved by Jupiter, he cauſed an Eagle to ſnatch him up into heaven; and ſo tranſlated 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 Ariadnes crown, of Orpheus his Harp, of the Argonants ſhip, of Silenus 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 Rhea; which ſignifies, that Time began with the agitation and motion of beames and the Starres. Saturne cut off his fathers genitals: This ſignifies time conſuming her ſelfe, or forgetting her own beginning rather. Iupiter cuts off Saturnes genitals; becauſe he tempers his malice, or maligne influence. Saturne covenants with his brother Titan to ſlay all his ſonnes; to note, that it is conſpired 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-children, 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 motion, and want of heat. He hath a Sythe in his hand, and a Serpent by him; becauſe he is a retrograde Planet. Jupiter binds him, depoſes him caſts him into hell: and all this is but a figure 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, ridiculous, 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, Tireſias, 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 catcheth, with the heart of a Fox: that all that ſhall eate of this bird, ſhall underſtand the voyces of Birds, and of all other animals. 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, Prophets, 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 Patarus 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, Phyſitians 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 married, and was preſented to Apollonius, he accurately enquired into her name; which being known, he pronounced ſome occult 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 abſent, did overcome them.

Ʋſyche in Apuleius, prayes thus to Ceres; I beſeech thee by thy fruitfull right hand, I embrace thee by the joyfull ceremonies of harveſts, by the quiet ſilence of thy cheſts, by the winged Chariot of Dragons thy ſervants, by the furrows of the Sicilian earth, the devouring wagon, the clammy earth, by the place of going down into cellars at the light nuptials of Proſerpina, 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 receptacle 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 propheteſſe, ſtirring her up, being filled with a Deity, to prophecy; which inſpiration alſo ſhe received, as ſhe ſat upon a conſecrated ſeat, breaking forth preſently into predictions.

There was a Propheteſſe in Branchi which ſate upon an Extree, and either held a wand in her hand given to her by ſome Deity: or waſhed her feet, and ſometimes the hem of her garment 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 conſecrated 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 Clavius 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 ſupplications, 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, Heraclitus, Pythagoras and Zoroaſtes, were wont to abſtract themſelves by rapture, and ſo to learne the knowledge of many things. Alſo there was in Proconneſus, a Philoſopher of wonderfull 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 receive 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 Calabrians 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 lighted, which was ſet before it, and that Countrey Coyne being offered on the right hand of the ſtatue, whiſper into the right care of the ſtatue, whatſoever he would demand; and preſently, his eares being ſtopped with both his hands, did make baſte 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 fountain, which is called Dirce in Boeotia, their heads being firſt annointed 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 Hierophantae (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 ſoothſaying. The like things doe the writings of Orpheus to Muſaeus, 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, id eſt, 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 Perſians, 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 aſtoniſhed, 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 offered him nine books to ſale (which ſhe ſaid were divine Oracles) 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 called Sir Curioſity; and betwixt them both was begotten a manyfaced 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 Impudence, 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, entertained 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 diſallowed to be read, and forthwith appointed them to be deſtroyed. 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, Hierome, and of a certain man of Yorke; whoſe toyes Alphonſus King of Caſtile, Rohert 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 Patriarks, 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 Glement) 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 Noah, delivered the ill found out diſcipline of Magick art, to a certaine ſonne of his, called Miſraim (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 invented, 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; Apuſchierus, Zaratus, and Cobares, among the Medes; Marmaridius, among the Babylonians; Zarmocemdas among the Aſſyrians; Abbaris among the Hyperboreant; Theſpetion among the Aethiopians; Arunphis among the Aegyptians; Julian among the Chaldaeans, called the Thaurgiſts, &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, becauſe 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 glorious 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 deſire, 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 vaticinated, 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 knowledge either of his name, his dwelling, or the mean that conveyed 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 Aſtrologicall arts, is yet more dubious and fabulous, from the falſe opinions and impoſſible, about the time of the worlds beginning, and computation of the yeeres thereof. Apuleius was of opinion, 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 comprehending thirteen thouſand yeeres. The Chaldaeans dotingly gloried, 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 Aegyptians, 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 obſervation of the Starres, to Alexanders time, number foure hundred thouſand yeeres. Pliny reports from Eudoxus, that Zoroaſter lived ſix thouſand yeeres before Platoes death. Hernippus ſaith the ſame man was five thouſand yeeres before the Trojane warre. Betwixt Ʋulcan the ſonne of Nilus the Aegyptian 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. Alexander in an Epiſtle to his mother Olympias, wrote the narration of a certaine Aegyptian Prieſt inſinuating the Kingdom of the Aſſyrians to exceed five thouſand yeeres: the Empire of the Perſions 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 ſignified to every one; in which Nation the Chaldaeans (ſo called not from their art, but their countrey) by continuall obſervation 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, founding divinatory Magicke, and Aſtrologie, confounded by Divinity, and Chriſtianity.

A Certaine big bellied woman enquiring of Apollo, whether 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 unevenneſſe or roughneſſe, either in leaping, or ſpeaking. In anſwer to another, Thy fatall day (quoth he) is at hand: becauſe Saturne and Mars have both agreed together to determine 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 maleſicall arts. For when one enquired, why he was judged of Apollo as unapt for any thing? and what was to be done, whereby 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 incomprehenſible to men, but to many of the gods. Nevertheleſſe did they not alwaies lie of 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 nothing 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 thunder 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 themſelves, 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 vigilant, on a ſudden was heard a great voyce from the Iſle Paxas, calling on one Thraemnus (now this Thraemnus was an Aegyptian, 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 deſolate 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 Tiberius; 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 abhomination of humane Sacrifices, or immolations.

THe Rhodians did ſacrifice a man to Saturne; which they afterwards willing to mitigate, did reſerve unto thoſe Saturnials, one condemned to death; whom, being loaden with Wine, they immolated at that feaſt. In the Ile Salamis, 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 of Seleucus) abhominating, appointed that not a man, but an Ox ſhould be ſacrificed to Diomedes. Amongſt the Aegyptians in Heliopolis 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 Carthage, 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 Iſrael, 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 Jeud (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 offered upon the Altar built and prepared to that purpoſe. Ariſtomenes 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 Chiron. The Cretians did immolate a man to Iupiter. The Lesbians to Dionyſius. The Phocenſians to Diana. Herechteus 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 Iupiter, 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 excellent of their ſonnes; afterwards they immolated to him infants privily bought, and obſcurely educated, inſtead of their children: whereupon to appeaſe him, they publiquely ſacrificed 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 righteouſneſſe, 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 infants, but men grown) ſhould every yeere be ſent into Creet, and there ſacrificed.

Cepheus King of the Aethiopians, and Caſsiope his wife, had one onely daughter, named Andromeda; in his time a huge ſea monſter infeſted the Countrey; whereupon they conſulting the Oracle for remedy; anſwer was returned, that could not be, till Andromeda was expoſed to that monſter to be devoured. 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 prognoſticate the deſtruction of Troy; but upon the ſucceſſe, enjoyned that Iphigenia the daughter of Agamemnon ſhould be immolated.

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 onely 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 predicted that theirs ſhould be the victory, but upon this condition, 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 children, 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 abomination, 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 hanged 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 Mithridates, Heliogabalus, &c. by the Druides among the French; by the Gothes to their God Odhen; 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 Thoas 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 Countrey, from the Trojane warre, Neptune ſent ſuch a tempeſt, that he was conſtrained to vow a Sacrifice unto him, the firſt creature 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 immolations, 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 (eſpecially upon poore mortals) another of them can neither prevent, nor remedy, but it muſt of neceſſity be? So Iupiter wept ſhowers of blood, becauſe he could not deliver his ſonne Sarpedon 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.

Oenomaus, 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 Parians, 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 whether 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 forced to doe any thing ill, why did not Jupiter puniſh himſelfe alſo, as the author of that neceſſity?—Why didſt thou praiſe Licurgus, O Apollo? for if he were good, this was not to be attributed to him, but to the Fates.

Chiron the centaure, the ſonne of Saturne, who taught Phyſick, 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 Ocyrrhoe had predicted: but he could not naturally thus yield to Fate, being 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 Sagittarius.

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 Calydonian 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 admoniſhed 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 together, 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 condoled 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? (intending to kill, or preſerve it, contrary to what the Oracle ſhould anſwer. But the anſwer was that it was in his own choice whether 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 poſitions, conjunctions, dominations, and diſpoſitions of the Starres.

AMong the Seranes there is a law not to kill, nor to fornicate, 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 ſiery ſtarre of Mars, conſtituted in the midſt of heaven, compell the wil of anyone of them to the murder of men: neither doth Venus, conjoyned 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 climates of the world whereſoever they came: whoſe wickedneſſe other Nations abominating, called them Magufiaeans; and there are in Aegypt, Phrygia, and Galatia, very many of the Magufiaeans, that by ſucceſſion from their fathers, are ſtill polluted 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 perſumes, 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 effeminacy; 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 trappings 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 aggrieved, 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 aſhamed 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. Amongſt the Gaules, the children marry publikly, and by the law are noted with no reproach for it; and yet truly it is not poſſible 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 Amazons 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 Scythians, and other Nations that inhabit the Northern parts of the Sea Pontus; in Alania alſo, and Albania, and Othene, and Saunia, 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 conjunction of Mercury and Venus, is found to be altogether ineffectuall 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: notwithſtanding 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 ſire 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 Meſopotamian 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 learning 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 whereſoever 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 Pactrians 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 blaſphemous and nefarious Hereſies.

SImon Magus was the Prince of Hereticks, and the father of the firſt Hereſies after Chriſt: who, beſides thoſe ſo execrable in doctrine, and deteſtable in manners, hatched theſe ſo abominable, 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 Angels, 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 Chriſtian 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 himſelf 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 it 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 Oniropompiſts; 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, reprobate, 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.

Menander 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 inferiour 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 portentous, 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 compelled, or conquered by any; unleſſe it be by learning the deceptive, and proving the experience, of the Magical art, which he taught, and by receiving the Baptiſm which he himſelf delivered, 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 become thenceforth expert of old age, and be made immortal.

Saturninus or Saturnilus, and Baſilides, were notorious impoſtors in all Magical arts, uſing Images, incantations, and invocations 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, making 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 Magicians were wholly agreed in contending their myſteries to be ineffable, and ought to be hidden in ſilence.

Carpocrates and his ear-mark'd Diſciples, practiſed all manner of Magical arts; uſed Incantations, Philters, Paredrials, or Demoniacal aſſeſſours, oniropompiſts, or Dream-artiſts, and all other machinations, malignations, inductions, illectations, &c. Yea, they ſet up Schools of Magick, and taught praeſtigious 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 over all that are made therein. Teaching yet more heretically, that they who will attain to the perfection of their Myſtagogie, 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 Idolatries upon every member of the body.

Marcus (with his podalitial Marcoſites) was moſt skilful & expert in almagical 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 it 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 preſent 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 buſied 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 chamber the ſeed of light; take from me thy well beloved; and receive thou him, and be received of him; behold grace deſcendeth 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 propheſie; ſhe dares to ſpeak any doting follies; and that (from the heat of the ſpirit) boldly, impudently, confidently vainly, emptily. 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 only with all her wealth and ſubſtance, but with her corporal copulation, that in all things they may be one. A certain Deacon in Aſia, who had received Marcus into his houſe, fell into this very kind of calamity; he having a very beautiful wiſe' this Magician corrupted her both in body, and minde, or opinion; 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 Mathem iticians 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 ſoles of the feet, which they attribute to Piſces, called the laſt ſigne by the Aſtrologers. Theſe and the like fabulous, 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, Colarbaſians, Heracleonites, Heraclites, Ophites, Cerdonians, Marcioniſts, Montaniſts, Euchetanes, Euphratians, Senophians, &c. which were as infamous for praeſtigious Magick, as portentous hereſies. I paſſe by the hereſies of the Magical, and Aſtrological Philoſophers, 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 〉]? For hereupon I conclude, 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 confuted in the one, as the other.

10. Of the inveterate malice, and envy of Magicall operators, and Aſtrologicall diviners, in maligning, defaming, oppoſing and perſecuting the Church; and more eſpecially the Miniſters of Chriſt.

BEſides the canonicall hiſtory of Jannes and Iambres reſiſting Moſes; and of Simon Magus, and Elymas withſtanding St. Peter and St. Paul: Eccleſiaſticall ſtory makes this relation betwixt St. Peter and Simon Magus. Nero 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 demonſtrated 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 maliciouſly 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, whether 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 raiſed the dead, then Peter ſhould be ſlaine, who injuricuſly provoked ſo great a power (for ſo he was called) but if Peter prevailed 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 phantaſme, 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 headlong, and died either in the place, or ſoon after. Now Nero indigne in the fall and loſſe of ſo neceſſary a friend and familiar, 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 provoking 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 Cynops. 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 ſingular 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, becauſe 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) detecting the circulatory and praeſtigious fallacy: the King cauſed every tenth Magician to be beheaded. Maruthas after this departed 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 foyſted upon the Chriſtians; and preſaged how perilous it was to the Kings health. But they being formerly ſuſpected; were the more eaſily diſcovered, and puniſhed accordingly. 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 refuſed to worſhip (the Planetarian god) the Sun, in which perſecution, the Magicians were the onely inſtigators and actors.

The perſecution under Decius, was not begun by any imperiall 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 greateſt enemies to and impediments of their acts and operations.

All the Philoſophers, Sophiſters, Magicians, Aruſpices, Augurs, 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. Another time they moſt calumniouſly accuſed him of the ſame devilliſh art, that they themſelves were guilty of.

Iulian, Maxentius, and Maximinus, were great divining Magicians, and great favourers and promoters of divining Magicians; 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 diſaſtrous predictions of William de Perepond, a great Aſtrologer, and his counſellour. But the main intent of the divination was from the Popes Oracle; leſt Lewis might ſo be interrupted in his perſecuting enterprize againſt the Albigenſes.

The Magicians (as the Ecclefiaſticall hiſtorians relate it) purſued Daniel with envy, calumny, and treachery, before Cambyſes, or Cyaxares, till they brought him to the Lyons denne; till the Prince repented that he was led ſo farre by the Magicians, 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 horried 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 Oracles; 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, blaſphemy, and enmity, not onely againſt Chriſtian Religion, but even againſt Chriſt himſelfe.

MIleſian Apollo being conſulted about Chriſt, whether he was God, or man, gave this anſwer: That he was mortall 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, according to the fleſh, it is not inconſequent (although againſt the mind of the Oracle) but that he was immortall, and God nevertheleſſe, according to the Spirit. And why muſt he needs make mention of the fleſh; when as it was enough to ſay him mortall? 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 merited the faith of a Godhead) he ſeems to aſſent unto us: becauſe 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 underſtood 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 deſervedly, 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 anſwer, 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 praedicting, 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 Chaldeans, Mathematicians, Magicians, judiciall Aſtrologers, and Diviners ſhould depart the City of Rome, and be baniſhed all Italy, within the Kalends of October. Thereupon the Chaldaeans 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 maleſice.

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 eſpecially 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 prodigiouſly, 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 inſtruments, 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 Apellonius Tyanaeus, diſputing in the Schooles at Epheſus, ſtop on a ſudden with defixed eyes, and diſtracted conntenance, 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 ſoothſaying divination, that provoked to doe the deed.

Iuſtine Martyr was ſlain by the treachery of one Creſeens, 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 judgement upon his Nativity) he ſhould die in the thirty fourth yeare of his age: yet while he formerly diſputed for the Mathematicall 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 Heathens 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 neighbour 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. Whereupon begging pardon for offending him or his Art, he implored the help of his skill for his releaſe. The Magician promiſed 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.

I Ʋlian apoſtatizing from Chriſtianity, and being now to be initiated in the Paganiſh way, by the conſecration of a praeſtigious Magician: the Divell (who was to be preſent at the ſolemnity) 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 preſence. 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 ſilence? 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 Ghriſt 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 afterwards. Wherewith Auguſtus being afraid, cauſed a great Altar to be erected in the Capitoll; ſignifying that it was the Altar of the Ged, the firſtborn.

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, Oyes 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 certaine darke cave or denne, viz. that the juſt which were upon the earth (meaning the Chriſtians) hindred him from his vaticinating, 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, repreſt 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: immediately 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 formerly, 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 deceived the world. And therein he takes the prophecy to be fulfilled, Iſa. 19.1. &c.

Macarius of Aegypt, and Macarius of Alexandria, both theſe holy men were baniſhed into an Iſle that had no Chriſtian inhabitant in it. They were no ſooner entred there, but the Devils that had there their Temple, or grove, and their divining 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 expelled 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 together with Iſidorus; and the Devils own confeſſion by the tongue of the obſtſſed 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 fountaines.

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 utterly 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 practitioner alſo, who of Chriſtian, turn'd Platoniſt, and Pagan, upon this occaſion. Certaine Chriſtians of Caeſarea Paleſtinae having reproved him ſharply (ſome ſay ſcourged him) for the notorious ſcandall as well of his manners as opinions: he indigning 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 teachers of thoſe times. But inſtead of amending thoſe his pernicious errors, he perverſly oppoſed them even againſt the truth it ſelfe. For which being expelled the Church, he renounced Chriſtianity, turned Proſelyte, and became a circumciſed Iow.

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 theſt that was committed in the Church.

Eleuſius, a Novatian Biſhop, and one who himſelfe had ſacrificed to Fortune, was depriued of his Biſhoprick, for the baptizing of Heraclius, a preſaging Prieſt of Hercules, and admitting 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 prophane, and not initiated to the ſacred Bacehanals. Notwithſtanding 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 Preſbiter, the other a Lector. Of which Theodorus the Biſhop of Laodicea 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 communion of Chriſtians.

Anatolius, very familiar to Gregorius the Biſhop, being found to have ſacrificed to Idols at Antioch; and the prefect 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 unpuniſhed, 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 Aſtrologie: and that either fruit fully, or unfruit fully, deſperately, or contritely.

MAnaſſeh was a Magician, for he obſerved times, and uſed inch auntments, & uſed witcheraſt, 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 Apecryphall, for be 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 Manaſſeh knew that the Lord be was God, Verſ. 12, 13. Neither doe we make any doubt of the hearty and effectuall repentance of thoſe Exerciſts, Acts 19.17, 18. becauſe feare fell 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 before 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 ſervants of the moſt high God, which ſhew unto us the way of ſalvation. A good confeſſion in all reſpects, (take it to be the Damſels, 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 Tutor, 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 beſhrewing 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 fatidicall 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 inſtruments, 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 condemne 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 Euſebius 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. Gyprian ſometimes addicted to the ſtudy of magick repented of it at his converſion. And if that booke de duplici Martyrio be his, we have there this his confeſſion: They that uſe Magicall arts have denied Chriſt, and made a compact with the Divell: from which evill the mercy of the Lord hath delivered 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 conſtellation, about a ſecular buſineſſe he had then in hand. St. Auguſtine, 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 relation 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 convince 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 preſented before him, in the Church, a Mathematician. Concerning 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 deceiving 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 adultery, 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 perſwade 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 falfity 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 Ecebolius, 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 auſpicious dominator at his birth; accuſing it for ſhining ſo propitiouſly 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 comming in with a wide mouth, cloven to both his eares, ſwallowed up the chiefe Conjurer, and voyds him again downward, &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, inſinuated himſelfe into the familiarity of a Necromanticall Saracene, and ſtole from him a Conjuring-book; and ſtudying 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 received divining anſwers. And enquiring of the divell, how long he ſhould live in the Papall dignity? he anſwered aequivocatingly; that he ſhould live long, if he came not at Hieruſalem 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 began 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 which he had blaſphemed God and ſacrificed to divels.

Trithemius retracted his opinion concerning the ſeven ſpirits, 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 admitted 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, Aſtrology, and all kind of divination: and cals the latter his recantation 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 ſufficient to convince others: whereas this was not ſufficient to convert himſelfe.

Rodaick of Toledo (hoping to finde treaſures) cauſed a Palace 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 inchant and dementate Iuſtina the Virgin, was by her means converted to Chriſt. For whoſe truth they both ſuffered Martyrdome.

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 babling words, then ſolid arguments; undertaking to comprehend the whole circuit of the world with all the events therein, from the beginning to the end. Hereupon he withdrew his mind from theſe unlearned errours: and applyed it wholy to conſider mans fraile condition, and the vitiouſneſſe and vertuouſneſſe of affections; and to teach ſuch manners as moſt pertained 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 Theametargus: 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, forſaking 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 Apoſtolicall 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 certain 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 ſome 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, becauſe 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, Oracles, Temples, Altars, Sacrifices, and Services, viz. Zoroaſter, Triſmegiſtus, Mopſus, Amphiaraus, Apollonius Tyanaeus, Amphilocus, 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 ſuperſtition, 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 whatſoever 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 almoſt 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 yeilded to it by much importunity, and Theogenes leaping at it, and adoring him, prognoſticating his greatneſſe, becauſe born under 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 ſuperſtitiouſly 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 Iſabel ſiſter to the King of England, forbare her company, till a certain 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 copulation, poor Iſabel dyed in childbed.

Ludovicus Sfortia maintained an Aſtrologer at an exceſſive charge, who in recompenſe thereof, would inſult over his credulity 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 eminent dangers, which he foreſaw were ready to betide him.

The Turks are ſo ſuperſtitiouſly addicted to obſerve the placits of the Aſtrologers; that they willingly war not, but at the beginning of the new Moon. Once they ſought to aſſault Vienna, for 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 Apollonius, and Apuleius and other skilful men in Magick, to Chriſt: yea, and to prefer them before him. Yet he takes the compariſon to be more tolerable betwixt him, and them; rather then their adulterous Gods. Yea, and ſayes that Scipio Naſica their Prieſt, was more worthy of divine honours, then their Gods themſelves. Becauſe they being conſulted, commanded ſcenical playes (horrid and ſhameleſſe ſpectacles) for the ſedating of the peſtilence: but he admoniſhed the contrary; accounting 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 Capitoline.

Lucius Scylla, ſo often as he determined to wage any war, he would firſt embrace the little Image of Apollo (taken from Delphos) 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 undanted 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 thereupon 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, immediately 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 diſguiſed to the danger of his enemies darts. Oh the ſuperſtition 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 Apolto, 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 amongſt 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 Macedon: Mencerates Iupiter to Philip health of body. He, to check his magicall arrogance, wrote thus: Philip to Menecrates, ſoundneſſe of mind. Yet ſeeing he would not for all this, out of that conceit, nor be advertiſed of his proud and vaine preſumption, 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 naturall 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 diſcourſed of the Sunne and Moones courſe; as he had learned of his maſter Anaxagoras; and ſo eaſed them of their vaine feares.

Agathocles, in his warres againſt the Penians, when an Ecclipſe, 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 Alexanders army, till he took auſpication from a bird that ſate before them. The Souldiers mean while much troubled about the doubtfulneſſe of the preſage: one Meſellanius alias Myſsnianus, a Jewiſh ſouldier, impatient of the delay, took an arrow, 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 Thebanes, ſome promiſing them victory, ſome threatning their overthrow, to the peoples infinite diſtraction; Thereupon Epaminondis 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 diſpoſed them, he got up into the chaire, and made this pithy oration. If you Thebanes 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 Meſſinians? 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 ſhalt 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 diſcomfited 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 intrailes 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 Chaldaeans admoniſhed him, to delay his entrance into the City, for ſome ill ſignes, which they foreſaw. But he being reſolved 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 content to obſerve them ſo farre; but finding the way exceeding foule 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 ſight. 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 horoſcope 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 heavens freeze never ſo hard, yet a man may ſweat in a bath; Confeſſing 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 turned 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 perceived 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 beautifull 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 Scriputres, and of honeſt life, cauſed to vaniſh away.

18. Of humane reaſon, and prudence (much more Chriſtian 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 betokening the good and liberty of their Nation; but the more prudent thought the contrary. An Heifer alſo ready to be ſacrificed, brought forth a Lambe, in the middle of the Temple. Alſo the Brazen gate divers nights together, unlockt, 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 ſuddenly ſeen a little before Sun-ſet whole troops of armed men. In the Feaſt of Pentecoſt, the Prieſts entring into the Temple at night to celebrate the accuſtomed Sacrifice, the firſt felt a mottion, 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 abundance, 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 perſwafions; 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 denounce 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 ſomething 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 publique evill.

Hannibal well nothing 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.

Hippecrates writing of two brothers, ſickning alike, and recovering 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 forthe 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 themſelves to Ariopharnes King of Thrace, whom he judged worthieſt of it. Who gave judgement after this manner, better then all the Ariolaters. He cauſed their fathers body to be taken 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 mutations 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 Emperour 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 wickedneſſe againſt the married Clergy.

The mother of George Caſtriot, called Scanderbeg, dreamed ſhe was brought to bed of a Serpent, which covered all Albania, 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, telling her, he foreſaw ſhe ſhould be delivered of a ſonne, an excellent 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 praeneſtine lots. Becauſe the Commonwealth ought to be adminiſtred by patriall auſpications; that is, by prudent counſels: 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 obſervation, 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 finding out the truth, they conſpired againſt the uſurping Magicians and ſlew them.

Agathocles made an oration to his ſouldiers, whereby they were much encouraged. But an ecclipſe of the Sunne hapned, at which th[•]y 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 expedition: but ſeeing it fell out after their ſetting forth, all the portent muſt needs be againſt them againſt whom the expedition was made. And thus he encouraged them again, and prooved 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 Golumbus, after that he ſaw the Indians turne treacherous, and grow implacable towards him, told them (having ſome skill in Aſtronomy to foreſee an Ecclipſ) 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 contemned.

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 reare Sagitarius, or the Archer, more then I doe Scorpio, or the Serpent himſelfe.

Spurina admoniſhed Caeſar, to take heed of ſome perill that was towards him which could not be deferred beyond the Ides 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, becauſe 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 enterprize. 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 chanced to fall ſlat upon the ground (an ill omen) yet he preſumed 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 elude 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 diviner could look upon another, and not laugh, ſc. 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 the 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 replie 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 Autiochenians even in their ſports thus derided Maximus, the greateſt Magician, and chiefe of thoſe that had ſeduced him by their predictions and praeſtigious 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, butthe 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 calſes 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 Commonwealth, 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 Configurator, 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.

Alarielus having beſieged Rome, ſome heatheniſh people had ſent for certaine Tuſoane Magicians, who confidently promiſed (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 reward 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 inquiſitive, 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 touching 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 praeſtigious artiſts head to be ſtricken off.

Charles the fifth not onely rejected the advice, but cauſed Cornelius Agrippa (with two noble men alſo his confederates) 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 Laomedon, 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 Laomedon 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 extream 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 Ʋeſpaſian (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 Caeſar. At this the old woman 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 forthwith 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 anſwerable 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 nature, 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 remedies of thoſe events.

THey of Lebedia ſacrificing before the Oracle of Iupiter Triphonius, 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 vanquiſhed; 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 ſwiftneſſe 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 Aſtrologers 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, laborious, potent in ſervice, &c. And why? becauſe the Bull or the Oxe ſubmits his neck to the yoke. He that is born under Leo, Scorpio, Piſees; ſhall be fierce, malicious, ſilent: And why? becauſe Lyons are fierce, Scopions 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 divining 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 Seribonius a Mathematician promiſed famous things of the infant; 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.

Proelus gives an example in a ſpirit, which was wont to appear in the form of a Lyon; but by the ſetting of a Cock before 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 ſolitary. Therefore, they that meet a ſingle Daw, divine thereby 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 watch ulneſſe, 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 advice 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, ſeeing ſhe is amongſt animals the ſtrongeſt, is good: but for a woman to meet a Lyoneſſe, is bad; becauſe ſhe hinders conception; 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, protend ſecurity, riches, and a great Army. Hence, when the Piſmires had devoured a tame Dragon of Tiberius Caeſar, it was adviſed that he ſhould take heed of the tumult 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 creeping into Tiberius his palace, portended his fall. Two Snakes were found in the beed 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 within 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 Gracchus; & 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 Gracchus 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) cauſed 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, tremble, and are compelled by feigned terror, and falſe and impoſſible threats. So the Hagge of Menippus Lycius, who was the cauſe of the Peſtilence, being ſtoned by his command, and the peſtilence ceaſed. And was not that, becauſe they are afraid of impoſſible beatings, as well as impoſſible threatnings?

21. Of Magicians, Aſtrologers, Diviners, envying, oppoſing, differing, contradicting, confuting both themſelves, and one another.

CAlchas, and Mopſus, two great Augurs, or Aſtorlogical diviners, 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 Mopſus 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 prognoſtications, or predictions. Penaetius 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 fight. 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 prodigle (blood on the one part ſeen in iron; and on the other 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; (becauſe 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 Alexanders 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 gathering his wits together to make ſome Apology for himſelf, he confeſſed ſome difficulty and danger from the inſpected entrails; but deeply profeſſed his love to, and care of his King notwithſtanding. 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 belly, 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 Diana 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 exceedingly; now theſe predictors (to make up the triumph) praeſaged that his ſon, which was born with three great victories, 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 terrified 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 onely for a while, and ſoon fade away. Again, Dion getting upon Dionyſius his Clock, or Diall; and thence making an Oration 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 ſeaver, the ſecond 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 over 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 Faulconer 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 another 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 praedictions were thus compleated, let the faith thereof be with the Authors.

Iohanues 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 Saturne, 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 ſpeculation 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 Romulus, how long he lived, and how he died: all theſe being conferred, 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 mouneth, which the Aegyptians call Cbaeas; and now is called December, about three of the clock in the morning; 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 Nativity, 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 quenched. But the prodigies were not ſo various, as were the prognoſticators 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 contrarious opinions, vaticinations, predictions, and preſtigious prankes. A fit emblem of all ſuch, that are ſeldome like themſelves.

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; although not after one way. Dicaearchus 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 altogether; 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 Oracles. Eudoxus Gnidius was wont to ſay, that the Chaldaeans were by no means to be credited in their obſervations or predictions upon the lives and fortunes of men, from the day and houre of their nativity.

Two men, before their conteſt at the Olympick games dreamed 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 invironed 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 perpetuall; 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 conſented 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 Cteſiphon. And thereabouts was Iulian ſlain, and his army overthrown.

22. Of jugling predictions, forged divinations, and ludibrious 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 informed 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 courage; 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 Veſpaſian 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 Veſpaſian, 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 commanded 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 Greekes, 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 recovered 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 leaſe of Homers Iliads, and chooſe any verſe on the right ſide of the leaſe, and he would thence undertake to tell him his fortune. Bibliopegus having obſerved all circumſtances very ſtrictly, Eraſmus began to predict, that he ſhould marry a wife very rich, but ſo ill conditioned, 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 Lecture, recited theſe verſes, uſed in the Schooles;

Fecane cageti, Daphenes, gebare, Gedaco,

Gebali ſtant, ſed non ſtant Phebus, becas & hedas.

Hereupon he added in jeaſting manner, that theſe verſes were very effectuall againſt a Feaver; if the ſeverall words were inſcribed 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 ſeriouſly. 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 vertue of it ceaſed.

Gotſchalcus, 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 certaine knaviſh Scholler, to whom ſhe complained of her infirmity, 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 invented or ſeen before; and underneath them wrote theſe words in great Letters, The divel pull out thine eyes, and ſtop up their boles 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 contaned; 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, Lyeurgus, and Zaleucus, are all noted for aſſimulating of religion, 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 dignity, 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 alighted, 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, ambiguous, and aequivocating (ſo. 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 munificently 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 Chara ret, or Cart, as a thing diſmall, or dangerous to his life: whereupon 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.

Nere heard news from Apollo at Delphos, that he ſhould take heed of the ſiventy third yeere of age: which made him very ſecure, being then but about the age of thirty three. But he underſtood 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.

Inlian 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 Mathematician affirmed that his death was approaching. The Antiatine Letts admoniſhed him to take heed of Caſſius. For which cauſe he cauſed Caſſius Longinus, then proconſul of Aſis, to be ſlain: unmindfull that Chaerea (the man that did the deed) was ſo called.

Zene the Emperour was told by his vaticinating prognoſticators, 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, Satyres, ſc. Tyrus is thine.

Commodus being about to give battle to the Saracenes, dreamed he was going to Theſſalonica; the Soothſayers thus interpret it, Thes alle 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 Eubea: He now ſuppoſing that Apollo admoniſhed him not to imbroyl himſelfe in that danger, withdrew himſelfe to that place (preſumed a place of quiet and honour) but there he got a diſeaſe, and found a grave.

Daphida, or Daphas 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 Actalus (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 authority, 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 Necromancy, was inquiſitive how long he ſhould continue in the Popedome? It was anſwered nineteen: which he underſtood of yeeres; but it was compleated in ten yeares and nine moneths, as ſome ſay: or as others, in eleven yeares and eight daies.

A certain Biſhop was forewarned by an Aſtrologer, to beware 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 praediction, 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 ſoreſt 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 prediction, 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 beginning 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 conſulting 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 Apolle, 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 ſophiſter, rather then to a divining anſwerer.

Hamilcar the Carthaginian Captaine, as he beſieged the Syraeuſans, in his dream heard a voyce that told him, he ſhould the next night ſup in the City. At which he was glad, promiſed 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 bereft him of his life: but after this, another 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 Echatana, 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 forward to the holy Land, with an intent to declare his inward repentance for the wrongs which he had done at home, by warring 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 Weſtminſter.

Edward the firſt was made to doubt of Brough upon Stanmire; when as he died at Brough upon the ſands.

An Earle of Pembrook died at Barwick in Wales, whenas 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 committed 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 Gathren 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 ſuperſtition, 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 rewarded by divers, for their deluſive way.

CAius Cornelius Hiſpalus by an Edict commanded that the Choldaeans within ten daies ſhould depart the City, and all Italy; becauſe by their light and lying wits, they made a gaine of, and a giune for the people.

The Magicians of Perſia deviſed many praeſtigious impoſtunes 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 praeſtigious 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 Aſtrologers) foretold.

As Sylla (upon an expedition) was ſacrificing, there appeared a ſerpent about the Altar; of this the Arioliſts made a ſad preſage, and would have retarded the exploit: but he proceeded nevertheleſſe, and there followed a glorious iſſue that day; not from the counſell of the Diviners, but of the Commanders.

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 one 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 oppoſes 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 Diviners 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 immolations and inſpections: the Captaines reſolved on the contrary, acquainted the army that all things divined were happy, and promiſed victory; whereupon they proceeded chearfully and prevailed.

Nicias the Athenian, being made to believe (by the Aſtrologgers prognoſticating upon an Ecclipſe of the Moon) that is 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 together, and utterly prevented him.

After that the Serpents had thrice eaten up the liver of the ſacrifices, and the inſpecting Augurs had conſtantly interpreted it for the good of T. Gracchus: yet his unfortunate end followed upon it for all that.

Maxentius gave himſelfe to magicall ſtudies, and incantation, and ript up women with child, and inquired into the entrayles of new born infants, and killed Lyons to that purpoſe, 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 conſided 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 Conſtantius, and made to cut his own throat, after all the vaine hopes his Magical Diviners had deluded him withall.

In the time of Leo Iſaurus, Maſalmas a Prince of the Saracens 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 prognoſticated from his aſtrologicall obſervations, 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 21. alias 19. would often out of his Mathematicall skill, promiſe to himſelfe long life, and Popedome, and boaſt it among his familiars: but died nevertheleſſe of a diſaſtrous caſualty within foure moneths after he was made Pope.

Odo Biſhop of Baia, was put in great hopes by his Aſtrologicall predictors, that he ſhould happily attaine unto the Popedome: 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 periſhed.

Ericus that conquering King of Swedes, when (by the prognoſticks 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 Stuphius (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 thereupon.

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 morning found himſelfe laid upon thorns, and almoſt ſtarved. One Mendoza would preſent his banquets, but they proved nothing 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 ſucceſſe; 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 Romans, did nothing almoſt but immolate or ſacrifice for auſpication, 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 overcome. But nevertheleſs he was taken and ſlain, with above 100000. of his army.

Papyrius Curſor oppugning Aquilonia, the Pullarian Auſpicator 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 notwithſtanding dyed in [••]racuſa: 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 ſive 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 pregnoſticates of fond Aſtrologers.

Ninus who deteſted all Aſtrologers, with their deceipts, ſuppreſſed 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 admitting 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.

Thraſillus 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 Aſtrologers, 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 unweldy.

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 accidents.

The great dearth of Cattle which was ſo certainly expected by the Calculators Anno 1558. turned to a wonderfull encreaſe of all kinds of ſuſtenance.

At the ſame time that the fond Bohemians were affraid to be conſumed with ſudden ſire that ſhould come down from Heaven, as ſome preachers gave warning, they were almoſt drowned with a ſecond Flood, by means of exceſſive ſhowres, ſpringtides, and ſtore of land-waters, that ranne down with immoderate abundance, as if God had reſolved to deſcry the falſhood of their jugling.

At another time, the people were ſo ſcared with an univerſall 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 concluſion 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.

Pencer 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, without the helpe of an Artiſt: and the ſuſpition of Magaſtromancers 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, calling up his eyes Eaſtward 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 thou 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 congreſſion 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 Cared[•]us is ſaid to have an acry ſpirit very familiar. Stephen Gardiner had his darling cat. Iohn Fauſtus had a dogge called preſtigiar. And Cornelius 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 conjecture of the thiefe by Augury, and the blind preſager bad Mercury to tell him what bird he ſaw? he anſwered an Eagle flying on the left hand; that (he ſaid) ſignified nothing to him. Again, he askt him, what bird? he anſwered, a Crow, ſometimes looking upwards, ſometimes downward. Then underſtanding 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 Romans in a moment, from the remoteſt regions.

Gleombrotus ſequeſtring himſelfe from the ſociety of men, and frequenting ſolitary woods and caves, to become more inward with Satyres, was informed that there were Daemons wandring 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 Whetſtone 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 preſaging, not onely upon prodigies, but upon every ſlight occaſion, by every vile and vaine means: and ſo occaſioning 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 intangled 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 diviners (that would ſpend their verdict in the moſt triviall matters, 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 conſulting any longer about their migration, or removall, but reſolved 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 Puppet. And this he took to be an omen or preſage of the vanquiſhment and death of Perſer.

Caecilia the wiſe 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 ſit by her: That thou ſhalt (ſaid ſhe) and I will yeild thee my ſeat. This the Virgin accepted for an omen, that ſhe ſhould ſucceed 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 〉]; this he ſighing interpreted, as portending ill to him, touching the Empire 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 omination. 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.

O Zoroſter 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 appeared 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 ludicrous: And would enjoyn and accept of divining means, matters, inſtruments, rites, ceremonies, though never ſo ridiculous. As among the Colophonians in Ionia there the Oracle would afford them the vertue of prophecying from the drinking of water. Among the Branchides 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 divination. 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 deſcended 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 manners 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 Propheteſſe (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 looking up to heaven takes up every one of them thrice, and interprets 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 interrogate 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. Neither 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 explore 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 full; 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 proveda female, it might not ſucceed in ſuch dignity.) 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 withall: 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 Engenius 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 abominating 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 apprehended 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 Alexander 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 fugitives.

Alexander being about to ſcale the walls of a City, Demophon 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 diſtraction, 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 ſerved, 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 voyage, 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 freedome: but Faelix followed upon them, and ſlew hundreds of them: onely the Aegyptian eſcaped, by vaniſhing out of ſight.

Another Magician 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 increaſe, or eaſe of the Church) had gathered themſelves together, 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 diabolicall incantation, that they obſerved a conjunction of theſe letters THEOD, which they expounded of one Theodorus 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 treacherous 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 induced 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 joyfull 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 treacheries, durſt truſt none of them.

The ancient Brittains deeply drencht in ſuperſtition by their magicall Druides, were ſo enſlaved to them, as that they uſurped 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 interdicted, forbidding all commerce with them.

It is recorded that in France, the Magicians, Aſtrologers, Sortiaries, Sorcerers, Wizzards, and Witches, were ſo numerous, that they began to boaſt themſelves not only for a ſociety, 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 commotion 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 ſuture things, both by their ſacrificings, and by their skill in the ſtarres.

Numa Pompilius, Licurgus, 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 Lacedemonians; they ſo corrupted him with gifts, and beſides he was ſo blinded with the unproſperous ſignification 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 Cornelian family, viz. Cinna, and Silla, and himſelfe, the third to whom it was fated. And moreover, that now was the twentieth 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 (befides a tumult and diſtraction 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 ſacriſiced and prophecyed as they liſted: 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 Affricanes, 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 modeſtly 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 return 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 Chaldeans or Aſtrologers.

Mahomet, and Sergius, both of them by magicall and praeſtigious tricks ſet up themſelves; the one for a King, the other for a Prophet.

Fredericke Barbaroſsa leading an army againſt them of Millaine, 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 Aſtrology, 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 forthwith 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 Ivan el 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 undutifully taking armes againſt his Soveraigne: and often confeſſing, 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 inſtigating 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 Caracalla, 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 Aſtrologicall 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 Martial, 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 Aſtrologers 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 Θ. or Th. thereupon 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 prophecy, that one whoſe name began with a G. ſhould ſucceed him.

It was upon a prophecy or prediction, that Mackbeth ſlew Duncane King of Scots: and likewiſe Banquo, his chiefeſt friend; becauſe of a prophecy, that his poſterity ſhould ſucceed 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.

Niſaeus 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 enquire 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 villanous a deed: intending to ſignifie it ſincerely to the King himſelfe. But by the way, as he returned, many fears and ſuſpitions 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 induced) he did it.

Cambyſes dreaming that his brother Smerdis ſhould raigne, becauſe he thought he ſaw him ſitting in a regall Throne, contrived his death by the means of one Praxaſpes a magician, who peradventure had either magically ſent that dream, or elſe interpreted 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 rebelled, 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 cluding 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 commended 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 enchantments ſlipt out of the executioners hands, and conveyed himſelfe 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 preſtigious 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 being 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 Scaphius 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 Citizens 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 confection 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 Magicians, 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 ſpellers 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 concluſion (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 puniſhing him, for doing a thing that was not in his own will, or power. Seeing he himſelfe had taught, that men are fatally neceſſitated 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 Emiſſenus, were calumniated and ſlandered by Magicians and Aſtrologers; as if they had been the worſt of them themſelves.

Kunegunde (they ſay was defamed for a whore, by a diabolicall wizzard; So was Turbula.

In the time of Frederick the ſecond, there was a German ſorcerer, 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 certain 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 calumniouſly charged the vertuous Queen with her own ſorcerous act, inſtigated thereunto by the envious Iew, or Magician: becauſe 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 magicall 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 commanded it to be done accordingly. But the poore man complaining 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.

Rhea Sylvia, the daughter of Numitor, a veſtall, being compreſſed 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 likewiſe 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 contention ariſing betwixt Cleomenes and Demaratus, about the Kingdome of Lacedaemonia; Cleomenes accuſed Demaratus as not the ſonne of Ariſton, and therefore ought not to ſucceed. The Lacedaemonians to be reſolved in the buſineſſe, conſulted the Delphian Oracle; which (Periatis the Prieſt thereof being corrupted by Cleomenes) gave anſwer that the party enquired upon, was not Ariſtons ſonne: Whereupon Demaratus conjured 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, Athenagoras, Arnobius, Minutius Foelix, Lactantius, Auguſtine; and ſo many as have written againſt the Idolatrous and magicall 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 themſelves were guilty of: and to be the cauſe of thoſe judgements which their own impieties had provoked. Iulian, and Maximinus 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, accuſed 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 vaticinator: 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 others 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, prodigiouſly practiſing their arts, for the promotion of their own and others filthy luſts.

Nectanebus an Aegyptian King, and great Magician, coming 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 Jupiter Hammon greatly loved, and intended to embrace. The following 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 enquires 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 praeſtigious commotion, and apparition; and goes to bed to the Queen himſelf: and ſo begets Alexander the Great; hereupon 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, conſults with a Magician, or Sorcerer, how he might obtain his deſire? He anſwered, nothing hindred, but the mutual love that was between the husband, and the wife, whereupon 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 inſtructed 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 condemned 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 rewards; but all would not prevail.

Ʋter Pendragon coming into Gornwall, caſt his eyes upon fair Igrene, wife to the Duke of that Province; whom he very importunately 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 Philters; but he new moulds the ſhape of the King, and prints upon 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 familiar 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 together, 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 malefice, and went ſtoutly and caſt the dead carcaſe into the ſtreet. Where paſſers by lighting upon it, the buſineſſe is brought before the Corrigidor, and the dead party is diſcerned. The next day the Prior of the Covent is deſired to ſummon all his fellows 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 carrion of a dead beaſt.

In Miſnia a young man uſing the Art, or means of a Magician, to enjoy her whom he loved; was brought into a byroom, & 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 lay half dead a long time after.

The Oracles themſelves ordained ſcenical and Floralian enterludes. The Magical Philoſophers had their notorious Harlots: 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 Magical 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 judgements of his death.

Simon Magus had his Helena: and (take Helena's for Harlots) 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.

Gallirrhoe 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 Arcadians: and the Prieſthood was afterwards transferred from a Virgin 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, for one nights lodging: which ſhe refuſing, he reſolved to pine himſelf to death; which Ida (his fathers hand maid infranchiſed) perceiving, chears him up, bids him be of good hope, promiſing him for five Myriades, to bring it ſo about, as that he ſhall obtain his deſire. And knowing the vertuous 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 ſilence, and requires their aſſiſtance. The chief of the Prieſts promiſes to convert Paulina; and feigns a Meſſage to her from Anubis out of Aegypt, 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 confident of his wives chaſtity. To the Temple ſhe comes, gallantly 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 departs 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 Idae 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 reſponſals 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 Chymical promiſers, and preſuming deluders.

WHat provoked the mad Prophet Balaam the ſon of Boſor to ſeek after inchantments and divination; but becauſe 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 advantage that they ſet up the trade of calling over them that had evil ſpirits, Act. 19. And the Damſel poſſeſſed with a ſpirit of divination, brought her maſters (who but the Magical and Aſtrological diviners?) much gain by prophecying, Act. 13.16.

Dardanus a moſt profligated Magician, was ſo ſordidly addicted 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 himſelf 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 covetouſneſſe of his Art?

Demonax noting a certain Diviner to expoſe his prognoſticks to ſale, ſaid; if theſe can help a man to procure his good, or prevent his evil fortune, they may be worth the mony: 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 conjuring 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 Puteoli, to finde treaſure, miſerably periſht there, 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 Bernaces well: he believing his repeated dream, and minding to make tryal, put his hand into the hole, and had it moſt venomouſly bitten by a poyſonous ſerpent.

A certain profeſſor of Chymiſtry (which is a kinde of praeſtigious, 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 Emperour; 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 Baden, 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, pretending it a cheap commodity, and to be had at every Apothecaries ſhop. The Prince ſends his Page for 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, forbringing 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 Apothecaries 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 Spaniſh Merchants. He fell to inveigh againſt their ſlow trading and ſlender return; adviſing them to joyn with him, and become 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 Apothecaries 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 whoſoever came to aske for Onaſtros, they ſhould have that, and at a very low rate. This being brought he plyes the furnace, according 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 experiment 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 rite 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 conſumed away: then came the divel thundering and ſcattered abroad 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 Saccularians; 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 〉], flatter Philip then in power, and prognoſticated altogether on his part; and was to that purpoſe corrupted by him. And addes 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 proceed from his divining Oracles: although ſome of them were ſuch, that old wives and ſlaves might eaſily have both predicted and edicted.

Archilochus, a viperine Satyriſt; and not onely ſo, but a petulant 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 Archilochus 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 Soſtrates, Seleucus, Baſilides, and other Mathematicall diviners; 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 originall, 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 Oracle to give anſwer even as he would himſelfe; which upon his firſt entrance into the Temple, ſaluted him as the ſonne of Iupiter 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 Delphos, and received this anſwer; that enemies muſt be overcome firſt by vows, and then by arms. Whereupon they vowed the tenth part of the ſpoyle to Apollo. The Locrians underſtanding both the anſwer, and their vow; vowed the ninth part, and kept it ſecret, leſt their enemies ſhould outvie them, and ſo obtained 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. Delphick 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 Aſtrologer, 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 Prieſt, skilfull in Aſtrology and the art of divining; had foretold to Arbaces 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 carrying 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 auſpicating as they were.

33. Of the infamy, danger, miſery, and ruine of ſuch as have affectedly favoured, or preferred, and ſuperſtitiouſly 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 Roman of his time: ſave that he had this great imperfection, to frequent Soothſayers, wiſe men, and Aſtronomers, more then men skilfull in arms and 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 ominous) 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. Stethatus (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 Mathematicks, 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 inquiſition by a glaſſe, a child looking in it, obſerved Iulians ſlaughter, and the ſucceſſion of Severus. So was Iulian the Apoſtate deluded by his diviners to his utter deſtruction.

Otho 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 aſſurance of victory, that he went on confidently, but was vanquiſht and periſhed. Licinius called together his Augurs, Aegyptian diviners, 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 extream confuſion.

Italicus a Chriſtian Governour, having an accuſtomed horſrace with an aemulating neighbour a Pagan; comes to Hilarion 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 ſimulated for a Witch or Wizard, by the Paganiſh party, and required to penalty.

Elianor Dutcheſſe of Gloceſter conſulted ſo long with Aſtrologers, Wizzards, and Witches, till ſhe came to be convented for one her ſelfe at laſt: and after that lived and died miſerably.

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 conjured 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 Wizard 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 diſguiſed in mans apparell, thereby to take part with him in that daies adventure.

Valerian addicted to anthropomancy, or predicting by intrailes of men, women, children; was unfortunate in his government, 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 Citizens 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 indigning the rejection, did ſo depopulate them with waves and flouds, that they were fain to puniſh their women for their ſuffrage againſt him.

Alcamenes and Theopompus being Kings of the Lacedaemonians, 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 ſuperſtitious feare, that whereas before they thought them the onely benefactors, they now condemned them to death, that firſt brought money in amongſt them.

In the City of Come in Italy, the Officiall and Inquiſtor having 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 hereupon and vowed themſelves to the divels ſervice.

Eucrates beholding Pancrates, an Aegyptian magician doe many wonderfull feats, inſinuated himſelfe into his friendſhip, 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 be 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 familiar, 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 puniſhment; and dreadfull judgements befalling praeſtigious 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 perſiſting 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 alwaies worſt to the Counſellor.

A certaine Germane warfaring in Italy, choſe to him a ſouldier that was a Conjurer to be his mate, to ſhew him his skill, the circle is made, the imprecation uttered, the ſpirit hideouſly appears, is asked about the ſucceſſe at Gouletta, 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 unfortunate 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. Zarces and Arphaxat, both burnt by lightning. Chalchas died for envy. Tullus Hoſtilius provoking to thunder, was himſelfe ſtricken to death therewith. Nectanebus killed by his own ſonne. Aſcletarion eaten up of dogs, as he went to execution. Onomacritus expelled Athens by Hipparchus. Meſſinius put to the ſword by Valentinian. 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 proconful 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 Achilles. Another, the divel came into his cloſet, and left him there dead ſitting in a chaire with his heart in his hand. Pope Benedict 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 behind 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 Aſtrologer 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. Stuphius 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. Ericus driven to hang himſelfe. Oluph deſperately drowning himſelfe. Diodorus, after all his preſtigious evaſions, at length caught and burnt. Iunctin an Italian, prognoſticating of himſelfe (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 impoſterous 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 Magicians 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 accuſation 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 performed 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 defeated in the market-place, called the Brazen Bull; were both careleſſe and daſtardly in ſuffering the Turkes to make breaches 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 Aſtrologicall Magicians, or Magicall Aſtrologers; as to redeem 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 Magick and Aſtrology, cauſed his books to be burnt. Numa, Pompilius, and Dardanus would needs ha[•]e 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 reformation: 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 divers 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 Chaldean 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 Aſtrologie 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 credit of his god. He took a great earthen water pot full of holes, and ſtopped them with Wax, and filled it with water, and painted 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 Chaldeans, 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 tribute not onely of the Aſtrologers, but of all thoſe that conſulted them. And this exaction they called [〈 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 inhibiting them. At length the buſineſſe was committed by the Senate to M. Aemilius, the Ʋrbane Praetor, who made proclamation, that whoſoever had any books of vaticination, or written 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 obſerving 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 ſacrificers 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, ſeverely checking at Caninius, who being verſed in the ceremonies, 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 committed 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 grievouſly puniſhed him.

Palladius a veneficke, and Heliodorus a genethliacke, or one that interpreted fate by genitures, were therefore accuſed before Modeſtus the praetorian praefect. Palladius impeached Fiduſtius, Praeſidatis, Irenaeus, and Pergamius for their abhominable charms. Fiduſtius confeſſes his vaticinating malefice, and joyns with him Hilarius and Patricius. Pergamius accuſes many thouſands as conſcious of the ſame arts. Hilarius and Patricius confeſſe 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 unlawfull 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 divels would appeare, and ask him wherefore he called them, and would quickly execute his commands. Of which being convicted, he had his eyes put out, the uſual puniſhment of thoſe times.

Sicidites about the ſame time was impeached, for caſting preſtigious 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 devoure 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 pernicious 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 Aſtrologie. 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 imbraced 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 Eccleſiaſticall 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 people of that Nation ſo deeply devoted thereunto, and the practiſes of it performed with ſuch complements of all ceremonies, that a man would think, the Perſians had learned all their magick 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 Bardians: 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 Magicians? What a ſhame and miſery were it now, if one Society of Artiſts ſhould ſet up themſelves to pull down ſo many preachers of the Goſpel? Philip de Cominees, ſpeaking of fooliſh fantaſticall prophecies, ſaith, The Engliſhmen are never unfurniſht 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 profeſſe (againſt all Merlinicall arrogators, prorogators, derogators) that we are of the mind of William of Newborough; that ſharply inveighed againſt Geffray ap Arthur, for adventuring to divulge under the name of authentique prophecies, the deceitfull 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, imperiall 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 neglect 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 confounded.

Faeliciter, Cum Deo, concluſum eſt contra Mag-aſtrologos.

Amen.

CHAP. XVIII. 18. From the fatuity of Fate.

1. WHether the very word, tearm, or name of Fate and Fortune, be not of Paganiſh origination; and withall, of ſuperſtitious derivation and acception? As Fate or fatation, 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 impoſition: Yet ſomething may (not amiſſe) be affirmed or denyed, from the notation of the name (though it be not ſo exquiſite, but alluſive 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 〉], Fatuus à fando. Fate, and Fatories, and Fatiloquiſts, and Fooles, all taken from talking they know not what; [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], why any of [〈 in non-Latin alphabet 〉]; and not all rather of [〈 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 〉], vel [〈 in non-Latin alphabet 〉], vel [〈 in non-Latin alphabet 〉], vel [〈 in non-Latin alphabet 〉]; of making furious and phantaſticall both connexions and Predictions; vel quaſi [〈 in non-Latin alphabet 〉], ſuppoſing the hand or power of the Moon, or coeleſtiall bodyes, to be therein; vel [〈 in non-Latin alphabet 〉], ſive [〈 in non-Latin alphabet 〉], doubting whether the coeleſtialls doe ſignifie or preſage any ſuch thing, yea or no; vel [〈 in non-Latin alphabet 〉]; whether moneths, or dayes, or years, doe indeed diſtribute ſuch things as they prognoſticate; vel [〈 in non-Latin alphabet 〉], whether there be any ſuch part or lot indeed; vel [〈 in non-Latin alphabet 〉], whether there be any ſuch thing as Fate in deſtiny remaining; vel quaſi [〈 in non-Latin alphabet 〉], a thing not coherent congruous, convenient, neceſſary. But why not of [〈 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 〉], quare non à [〈 in non-Latin alphabet 〉], aeque ac à [〈 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 〉], à [〈 in non-Latin alphabet 〉], happening any way; vel a [〈 in non-Latin alphabet 〉], becauſe of every ones own fabricating or making; vel quaſi [〈 in non-Latin alphabet 〉]; as a thing (at beſt) but in a mans vowes, wiſhes, or deſires, rather than in any reallity. Sic Fortuna quaſi vortuna, à vertendo, of turning every way. Vel quaſi forte una; peradventure ſomething, peradventure nothing. But to ceaſe from deſcanting upon names, the very nature of both theſe hath alwaies cauſed the learned to call them the [〈 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 mamany 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 ſcrupulous 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 neither 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 diſtinguiſh 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 ſate is abuſive; for that's not paganiſh fate, but divine providence. The Naturall fate is ſuperfluous; 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 conſtellationall 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 diſputes 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 Siſters; Clotho, Lacheſis, and Atropos; yea, or of Nona, 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 Fertune, too and fro in their ſundry argumentations, aſſertions, definitions, deſcriptions, opinions, &c. But (better than all their earneſt) it is excellent ſport which they make (in their Mythologies, Apologues, Hieroglyphicks, &c.) with Fortunes wheel and horn on the one hand: and Fates Diſtaff and Spindle on the other.

6. Whether argue the more ſtrongly; the Stoicks againſt Fortune, or the Epicures againſt Fate? Me thinks the Stoicks (for all their gravity) doe but rayl, 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. Reproaching 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 miſery: 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 killing at once; tempering her hony with poyſon; immoderate both in good and evill; ſtrangling at laſt her own nurſelings; exalting and depreſſing; giviving and taking; dealing indiſcriminatly; ſatiſfying 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 unhappy, 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 command, 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 naturall ſeries of cauſes can there be betwixt intellectualls, rationalls, ſpiritualls, animals, in animates, 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 interruption? Who will ſay, that all things are concluded by, 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 neceſſity 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 convenient 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, prudence, counſell, ſociety, contingency, caſualty? Muſt not mens ſins and vices be neceſſary alſo, and inforced? Why ſhould he be puniſhed 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 commend 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; conſult, 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 diſcipline to prevent it? Many things may be effected beſides nature: may they not much more then beſides Fate? If every man may fabricate 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, Vitumnus, Sentinus, Mens, Mena, Iterduca, Domiduca, Abaona, Adeona, 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 comming up of the Corn; Nodotus or Nodinus, at the knitting or knotting; Volutina, at the involving of the leaves; Patellina or Patellea, at the opening of the blade; Proſerpina at the budding; Hoſtilina, at the equall ſhaping of the eare; Flora, at the flouriſhing; Laſturtia, at the nouriſhing; Tutilina, in the keeping; Matuta, 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 be many, why is it not redueed to one? And then, in vain is that done by many, which may be done by one: and it is prophane, to aſcribe that to many, which ought to be aſcribed 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 by accident, why ſhould it imply all under a neceſſity? If it be but one by aggregation, collection, connexion, ſo are things fortuitous as well as fatall. Beſides, ſuch an unity is in the meaneſt degree of entity. Wherefore then ſhould it order, and ſubordinate things of a more perfect degree than it ſelf? If it be many, or a multiplicity; then is it unequall, indeterminate, uncertain, and next to a nullity. If it be one, why then do they make it ſo diverſe, according to divers conjunctions 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 ſecond 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 intellectuall 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 contingency? 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 puniſhments? 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 providence 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 exuberancy, ſometimes their deficiency: preſerving to them their ſundry orders, offices, and degrees of efficiency. Suffering the remoter cauſes, or agents, to be impedited by the more proximate; that all effects might not be taken for naturall, and neceſſary; but that his own free diſpoſing might appear. Although nature, and every naturall agent, be of it ſelf, and ordinarily, determinated to one effect; and to the producing of it after the ſame way: yet he ſuffers it to be impedited by one debility, and indiſpoſition, or another (either to come to paſs otherwiſe, or elſe to be altogether prevented) that ſo he might preſerve a contingency in all naturall cauſes: to the intent nothing might be thought abſolutely neceſſitating, 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 providence, becauſe of a neceſſity impoſed.

12. If fate be (as they define it) the Series, order, nexure, ligation, complication, conſtitution, diſpoſition of ſecond cauſes, &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 ſeries, or indiſſoluble connexion betwixt cauſes ſo diſparate, yea ſo adverſe, as naturall, internall, neceſſary, and arbitrary, adventitious, 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 inordinately 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 meerly to divine will and pleaſure) unleſs you will have accidentall inſtruments (that interven inordinately) to be ſuch?

13. The Phyſicall fate they will have to be a ſeries of pure naturall cauſes, &c. (viz. betwixt the ſtars, the elements, the temperament, 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 neceſſary cauſes; when ſome of them are voluntary, and contingent? what connexion of them is that, which carrys on prime, and ſecond 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 effects 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 prognoſticating, 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 follow 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 inclinations 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 efficiency 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 remedies, 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? wherfore 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, obſervation, 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 preſent 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, ſociety &c. for counſell, actions, paſſions, accidents, events, than the coeleſtiall 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 execution 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 motions and influences of the Starres, and caeleſtiall bodies, by ſenſible agents, by artificiall inſtruments, yea, and by very accidents and cafualties? 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 adminiſtration 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 confeſt, 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, counſells, 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, fervices, 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 compell, no nor yet incline the will. That's only for the infinite power of God himſelf to doo, 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, particularly, and ſenſibly diſpoſing. Beſides the friendſhip and hatred, the complyance and adverſneſs of men, is not the ſervice, or diſſervice of the brute creature; the vertue or venome of an herb or minerall; yea, the defence or offence of a ſword, a kniſe, 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 themſelves 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 caeleſtiall) 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 arbitrary 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 ſeries, or neceſſary connexion? As in their aruſpicies, and auguries; from the entrailes of beaſts, flight, and noiſe of birds, &c. as alſo from lots, dreams, prodigies, caſualties, yea and phyſiognomies, &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 inanimate, 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 inſtruments 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 liberty, 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 heaven 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 principall 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 bodyes 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 themſelves, intentionally, directly, immutably. Now how can they be principall cauſes; when providence 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 ordination or diſpoſition may be impedited? Again, were they thus acting; then ſhould there be no contingents, or accidents; no libertie, or free actions, nor prevention of any events or iſſues; no particular cauſes ſhould be defective, nor diſtance of place, nor indiſpoſition 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 receivers, 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 corruptable, and may eaſily defect of it ſelf, may be intrinſecally indiſpoſed, and extrinſecally impedited. And the ſtaries themſelves are but indefinite, and remote cauſes; to which the effect can never follow determinatly, and neceſſarily, unleſs the middle cauſes be neceſſary; 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, becauſe 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 vertues of the light and motion of other flarres; how is that demonſtrated? 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 imaginary 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 ſeries, or connext order of naturall cauſes. Now till they can directly 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 conſounded at the inexplicableneſs of the circumſtances? Otherwiſe, why doe they not predict uſually the very times and places, together with the fates themſelves? Moreover, the firſt definers of fate, held it to be, not in the ſuperiors, but in the inferiors themſelves. 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 Deities, 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 beginning, 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 face 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 neceſtary, 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, rationally; with brute, brutiſhly; with ſenſuall, ſenſually; with vertuous, vertuouſly; with vitious, vitiouſly; with proſperous, proſperouſly; with adverſe, adverſely; with uncertain uncertainly, &c. And then what irrefragable law of fate is that, which is fain to conform to, and comply with every ones manners, and manner of working?

30. Whether fate be abſolute in decree, or conditionate? If abſolute; then can it not be otherwiſe, and what remedy? Nay then is it infinite, omnipotent, eternall, and with ſuperiority? If conditionate (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 conditionate.

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 (neceſſarily and directly) make no impreſſion there? Becauſe it is ſuperiour, according to the order of nature: and not ſubject to matter, time, or place: but united to an intellectuall, and ſpirituall 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 determined 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 actions? If fate be in good actions; are they not neceſſitated, and inforced? if fortune be there; are they not fortuitous, and accidentall? And ſo, what praiſe 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 wickedneſs.

33. Wherefore ſhould man (or his actions) be made the ſubject, yea the ſlave of ſate; when as indeed man, as man, is ſuperiour thereto? For fate being but a ſydercall 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: that 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 principally, and as it were for ſelfs ſake: and but for all other crtatures ſecondarily, 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 rationall 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 ſubſerving; as intended for their ſakes, and working for their ends. Intellectuall natures have more aſſinity with the whole; as apprehending all things elſe beſides themſelves: whereas every other creature is but a part, and capable of no more but a bare participation of its own particular entity. Now it is not for the inapprehending part, to have an ordaining power over the apprehenſive 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 intellectuall nature is united. And therefore it is not for them, to diſpoſe, tule, 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 reſpect to us) till it have taken effect? For a fatality before it be, is but a contingency to us: and to us a contingency, 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 foretell 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. Suppoſe them ſuffring (and ſuffring to death, the laſt line of Fate) for Chriſt, the Goſpell, 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 martyrdome? 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 continuation of all things: Fate is the end or utter confuſion of them. Providence is in the ordering of caſuals, as well as fatals: 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 diſpoſition impendent, or out of the thing: Fate is a diſpoſition inherent, 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, voluntaries, 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, forcibly, 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 Planets, as Fate is. The wiſedome, juſtice, power, goodneſſe of his providence; all this is written in his own book: the particular 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 projudiciall to divine providence? and that even amongſt Pagans themſelves, that had experience ſufficient to convince them of the truth, and power of it: and of the juſtice, yea and goodneſſe 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 limited God to content himſelf with the reiglement of the heavens; as if it had veen beneath his dignitie and majeſtie, to vouchſafe to look down to ſinall 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 invented 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 provident 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 involved 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 concerning 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, Magomancy, or Magaſtromancy (as touching a ſorcerous both ſuperſtition, and operation) and all theſe after-named? viz. Stareomancy, or divining by the Elements; Aeromancy, or divining by the ayr; Pyromancy, by fire; Hydromancy, by water; 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; I cthyomancy, by Fiſhes; Botanomancy, by herbs; Lithomancy, by ſtones; Cleromancy, by lotts; Oniromancy, by dreams; Onomatomancy, 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; Omphelomancy, by the navell; Chiromancy, by the hands, Paedomancy, by the feet; Onychomancy, by the nayles; Cephaleonomancy, by brayling of an Aſſes head; Tuphramancy, by aſhes; Capnomancy, by ſmoak; Livanomancy, by burning of Frankincence; Carromancy, by melting of Wax; Lecanomancy, by a baſin of water; Catoxtromancy, by looking-glaſſes; Chartomancy, by writing in papers; Macharomancy, by knives or ſwords; Chryſtallomancy, by glaſſes; Dactylomancy, by rings; Coſeinomancy by ſeives; Axinomancy, by Sawes; Cattabomancy, by veſſells of braſſe, or other metall; Roadomancy, by ſtarrs; Spatalamancy, by skins, bones, excrements; Sciomancy, by ſhadowes; Aſtragalomancy, by dice; Oinomancy, 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 Pallen; Gyromancy, 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 divining 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 maleficall, 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 privie 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 aſtromagicall art is as palpable as the practice: but the uſe as occult 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 ſaith? 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 familiarity with ſome evill ſpirit. How many things have they preſumed to predict or foretell; which neither divine wiſdome is pleaſed to reveal; neither is it ordinarily for humane reaſon, or art to find out; but muſt only be done by a demoniacall 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 invention is it, that ſuch words ſhould be moſt operative in magick 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, immolations, conſecrations, proſtrations, adorations, invocations, execrations, imprecations, atteſtations, comminations, exorciſms, adjurations. &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 intended?

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 matter, 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 ſuperiour bodies, to their inferiors; to preferre accidents, to ſubſtances; 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 intellectuall, rationall, 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 introducing 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 indeed 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 ſingular gift; who hath taught them the triviall art 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 himſelf doth: and to compell him to doe evill, that they need not, he is alwaies as ready to doe that, as they. Devils are above 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 cannot 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 commination, anſwer at the call, and obey at the command of a Necromancer; 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 feigned 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 artifice. The main thing that the Aſtrologicall Magicians, Necromancers, 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 impreſs, or impoſe upon him (neither of themſelves, nor by accident; neither directly, nor indirectly) he being a meer ſpirituall ſubſtance, and formally united to no body. If therefore he be obſervant upon ſuch tearms, it is to indulge a ſuperſtitious faith, and perſwaſion of the vertue of ſuch things, and efficacy 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 Planetary conſtellations: but to plants, herbs, ſtones, metals, circles, odes, verſes, words, ſounds, characters, figures, fabrications, 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 (notwithſtanding all the art, and authority) be but little performance 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. ^[1] Canſt thou draw out Leviathan with an hook? or 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 maidens? 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 guilty 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 circumſtances, practiſing falſe arts, provoking falſe affections, and intending falſe ends: and eſpecially, ſeeking, and teaching to ſupply the defect, or fayling of all theſe, by a falſe, and ſuperſtitious faith? A faith that is not in the things of faith; and therefore cannot be divine. A faith that in the things of reaſon, denys, and exclaims againſt the demonſtration of reaſon; and therefore cannot be humane. Muſt not the effect of ſuch a faith be ſuperſtitious: and the event preſtigious? Moreover what proneneſs hath here been confeſt? what properties of a diabolicall covenant have been found? Beſides a vanity, and ſuperſtition of faith; likewiſe of obſervation, imagination, affectation, inveſtigation, invocation, adjuration, temptation. Signs empty, and deluſory; Feats jugling and preſtigious; wonders wrought without the command, and approof of God; creatures abuſed contrary to their nature, and inſtitution; art pretended without any true principles; words invented, and muttered, and they barbarous, inſignificant, falſe, abſurd, apocryphall; yea though Canonicall and ſacred, yet applyed to ſuch acts and ends, for which they were never ordained; admirable efficacy attributed to ſyllables, ſounds, numbers, rites, ſolemnities, 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 diſtance, 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 predictions (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, becauſe 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, Miniſter, means, object, and end of Magicall operation? 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 naturall, 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 ſuppoſe 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 artifice, for veneficks, 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 Chriſtians (eſpecialy ſuch as oppoſed them in their fatidicall 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, conſtellated 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 arrant 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 imagination, by breathing on, by looking on, by touching, 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 Aſtrologicall, and of magicall images, pictures, ſtatues, figures, &c. For as a tacite compact hath been ſuſpected, as touching the Aſtrologicall: ſo hath an expreſs one been concluded, and confeſſed, as concerning the magicall configurations. And what is the one, on 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 procuring 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 peſtilencies; for the driving away of Serpents, and vermine, &c. Now in ſuch a compact, what vertue or efficacy, beſides that of a compact only? what ſimilitude, or reſemblance, betwixt the figure of a round ſtar, or Planet: and a monſtruous many-ſhap't, magicall configuration? The vertue of the celeſtials are but univerſall, and indeterminate 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 either cauſes, or naturall? what preparation can there be of ſuch a matter; for the receiving, and retaining ſuch conſtellatory influences? And what ſuch kind of efficacies can it have thereby for the admitting of ſuch effects? The heavenly bodies operate no way, but naturally: theſe figures or fabrications, 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 operations? How come the ſtars and Planets ſo to neglect the matter, and its diſpoſition; and ſo to reſpect the figure, and its compoſition; as accordingly 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 aptitude of an artificiall form, more than accidentall, and inſtrumentall? what principles of life and action 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? Seeing therefore there is neither vertue nor efficacy in ſuch fabrications, or figurations, from God, Angels, nature, art, ſtars, matter, form, or figure: whence then (if an effect follow) muſt all the efficacy 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 ingraven?

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 Perſians, together with theſe French toyes, Gamalies; which (ſet this fabrication aſide) are but the Games of Nature (as our Engliſh word founds, apteſt) or her apiſh and accidental ſports, by confuſedly ſhadowing one kinde of creature in another. 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 conſider, 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 faces, in ſtones, and roots (like as we have done of late on Tobacco-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 forcerouſly made theſe umbrages of creatures, to be the tutilaries of Kingdoms, Nations, Countries, Cities, perſons, from devils, thunders, tempeſts, 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 apparent, 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 Commonwealth?

13. What is the difference betwixt thoſe that call themſelves Magicians, Mathematicians, Aſtrologers, Prognoſticators, Diviners: and thoſe that are called Soothſayers, Necromancers, 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 implicite 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 unlearned? What good of an art, without a gift? the more 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 deluſive ſuggeſtion, rather then of a diligent acquiſition. Or that one is imperious over the Devil, wheras the other is his ſupplyant? 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 openly 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, painted, 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 infeſting of women, children, cattel, &c? How proud are they then that dare do the like to Nations, Kingdoms, Princes, Magiſtrates? &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 enforcement; and ſuch pleaſures more of aſſent.

14. Whether the appellations of Magicians, Mathematicians, Aſtrologers, Genethliaks, Planetarians (to ſay nothing of the old Chaldeans, Aegyptians, Gazarens, Samanaeans, Hierophants, Beachmans, Gymnoſophiſts, Theſſalians, Hetrurians, the Cabaliſtical Rabbins, the Greek Arithmeticks, the Roman Augurizers, the French Druids, the Engliſh Bards, &c.) as alſo Necromancers, Conjurers, Inchanters, Charmers, Wizzards, Witches, Sorcerers, Soothſayers, Sophiſters, Impoſtors, Circulators, loculators, Juglers, Gipſies, Phyſiognomiſts, Fortunetellers, 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 conſtellations? Is it not becauſe he would have the Starres worſhipped for Gods; who himſelf is worſhipped in any thing that is not God? Or that he would thus have all the malefice 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 wharſicks have laboured to excuſe their execrable Arts, by accuſing the malefick 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 Familiars, 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) denying, exclaiming, and cautioning againſt Idolatry, Superſtition, Sorcery, Witchcraft, be ſufficient to purge their Art, and quit themſelves of the ſame? When as their very ſpeculations 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 conviction 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 deluſion, 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, approaching: 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 invitatory operation, but an expugnatory refutation.) And whether 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 reſolve 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 himſelf) where is the ſource, and root of all ſuch vanity, and ſuperſtition (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 conſtellational; and (as they call them) ſecond ſtars: and ſo to ominate, and preſage upon them; either as touching themſelves or others? As namely, to obſerve dayes, for lucky, or unlucky; 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 ſtammering in the beginning of a ſpeech, the ſtumbling as 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 juſtling one another at unawares, one treading upon anothers toes, to meet one faſting that is lame or defective in any member, 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 occupations 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 operations?

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 coeleſtial 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 irradiated, 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 Heavens, 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 interpretation 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 extraordinarily) 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 inſpiration. They ſhall do well, not onely (by true reaſon) to reſolve 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 vulgarly taken up, but by reaſon of Magick, and Aſtrologie? For without Phyſiognomy coeleſtial; to what purpoſe is Phyſiognomy 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 antipathie, 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 particular obſervations, and ominations; ſo vain, ſuperſtitious, ridiculous; even to the judgement of the Metopoſcopiſts themſelves. 1. Obſ. That a great head is an omen, or a ſign of a ſluggiſh Fool; a little head, of a ſubtile knave; a middle 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, trecherous. 3. Obſ. That a great face ſignes or ominates an epicure; 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, thoughtful; 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, puſillanimous; 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; akewed eyes, envious; purblind eyes, perverſe prominent, or goggling eyes, ſimple; and hollow eyes, diſſembling. 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 foreſpeak a fooliſh talker; and thin lips, a cunning pretender; a prominent upper lip, an injurious ſlanderer; and a prominent 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 bladder 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 diffected, 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, liquoriſh; 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 argued for angry, or gentle; true, or falſe; audacious, or timerous; modeſt, or impudent, &c. 16. Obſ. That to be facile of ſpeech, notes levity; and to be difficult of ſpeech, moroſity; 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, fearful; 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 pertinacious; 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 prominent, 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, timorous, 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, honeſt 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 ſwollen 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 timerous; a lean back witty: a fat back, lazy; an hairy back, rigid; a bunch back, malicious. 23. Obſ. That broad ſhoulders ſigne valiant; narrow ſhoulders, illiberal; high, or out ſhoulders, arrogant; cromp ſhoulders, malicious. 24. Obſ. That long arms betoken a man ambitious; ſhort armes, malevolous; 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, ſluggiſh. 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 loquacious. 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 forehead; (together with other parts of Phyſiognomie) boaſts it ſelf for the Scholler: ſo whether Chiremancy, or Palmeſtry; (the inſpecting of the hand, or palme) may not be accounted for a miſtreſſe, in obſervating, and ominating Magick, and Aſtrologie? Why diſtinguiſh they betwixt Chiromancy Phyſical, and Aſtrological? As it phyſical conjectures were not enough; 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 according to the nature of the Planets? What a Chyroſcopical horoſcope, or a Planetarian Manual, of jugling, legerdemain, and ſuperſtitious impoſture? From the Magical characters of the heavens, in the hand; what Aſtrological prognoſtications, 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, fortunity, 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 mechanical artifice, but liberally ingenious; but thoſe ſhort on the contrary, note a foole, and fit for not hing: an hard brawny hand ſignes dull, and rude; a ſoft hand witty, but effeminate: an hairy hand, luxurious; long joynts, ſigne generous; yet if they be thick withal, not ſo ingenious; the often clapping 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 downward, 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 jovial nature: lines in the points of the middle finger (like a gridiron) 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 ſoberneſſe.

5. Which way go the Phyſiognomiſts, Metopoſcopiſts, and Chiromantiſts to work (for all this obſervation, and omination of theirs) but either (as they pretend) from the cauſe, to the effect. And how is that? but firſt judging and pronouncing 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 fortunes, to the great diſhonour of God, and reproach of Nature; were it not that their art is proved to be an abſurd impoſture, 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 ſignifications 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 frivolous 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 propenſions, and agitations of his minde) ſhould be accommodated 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 body. And becauſe a man may be of an enormous body, and diſtorted members: and nevertheleſſe poſſeſſe a minde excellent in all good culture: and on the contrary, be of a decent and compleat frame or ſhape, and yet of manners ugly and illfavoured 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 figments. And therefore it is to be ſuſpected, that theſe nugacious kinds of men do onely dote through the inſtinct of the devil, drawing them from errour into ſuperſtition, 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 convenience betwixt them, and the ſtars. For beaſts, 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 coeleſtial motions? And therefore they muſt prenuntiate future events, in their conformity to the coeleſtial bodies: and ſubjection 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 themſelvs, as in ſtorms, and ſhowers) out of a preternatural and aſtral diſpoſition, ſuch ominous accidents as may befal others. To have obſerved an old Augur, ſeated 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 invention, and not known, till impoſed by, and among Chriſtians? 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 ſpeculation 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, figures, elements, lines, points, accents, ſpirits, and other minute things, all ſignificative of the profoundeſt ſecrets: he ſhal foreknow, and foretel things future; have power over Angels, and Divels, command whole nature, make all things obey 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 ominate, 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 notorious 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 natural, and moral, but ſpiritual, and divine) by inſpection of certain figures, and characters, and prolation of certain unknown words: yea and by ſome pact (ſolemn, or ſecret) with the devil: not without the vain obſervations of certain ſuperſtitious 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 inſuſed 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 expounder, 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 wiſdome, and have already attained to revelation (after an extatick 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, Sortilegious, 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 report, 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 Miniſtry? 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 Magical practices? But I let this Kitchin Magick, or Chimney Aſtrology paſſe. The ſweltring drudges: and ſmoaky ſcullions 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 perſiſt, in hope to ſell their ſmoak, let others beware, how they buy it too dear.

11. Whether Pericepts, Amulets, Praefiſeinals, 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 fabrication, configuration, and confection, under ſuch and ſuch ſydereal 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 Magigicians? For theſe have been ſuſpected by their friends (ſuch is their arted fury) for dropping into enthuſiaſtical and fanatical 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 allſeeing 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 divine Prophecy; but confounding it promiſcuouſly, and ſynonymouſly with other prophane names, and myſteries: As Divination, 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 particulars onely, whereas Prophecy ſimply is alwayes taken in the beſt Part: neither is the act of prophecying; nor the appellation of a Prophet, attributed to any (the whole Scriptures throughout) that are not called 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 divination 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 ſeldomwithout a pact, or covenant with the Devil. 3. Prophecy is Gods conſulting with the creature: Divination is the creature conſulting with the creature. or, one is a conſulting with God, and not with the creature: the other is a conſulting 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. Prophecy hath been concerning ſome ſpecial perſons, and their extraordinary actions: Divination (even the Magical, and Aſtrological) 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. Prophecy 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. Prophecy conſiders things in God, and therefore is immovable: Divination conſiders things in the creature, and therefore muſt be mutable. 11. No Prophet ever made himſelf 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 habit, but a tranſient act, that the prophets themſelves 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 prognoſticable. 15. Prophets, beſides the Spirit of Prophecy, may have the inſtincts of their own ſpirits, which might ſometimes deceive them: But Diviners, and Prognoſticators, beſides the inſtinct of their own ſpirit, are obnoxious to Satanical deluſion; whereby they often both are deceived, and do deceive. 16. Prophecy 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 prevention of things prophecyed, argues no falſhood, or defect in Prophecy; becauſe God may reveal ſome things to his Prophets, as in their ſecond cauſes, which may be impedited; and ſome things might be propheſyed conditionally, and with intent 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 permit 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 fruſtrated 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 befall Gods people tranſgreſſing: the Diviners, and Prognoſticators, glory 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 Aſtrological prediction, may be defeated even by the liberty of mans will alone. 22. Prophecy, enlightens the underſtanding, and perfects it: ſo does not Divination; but onely (after 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 furies 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 Prophets 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. Propheſies ſerve to inſtruct all ages: divinations, inſtead of inſtructing, 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, ſupernatural, ſpiritual; things intellectual, rational, arbitrary; things moral, religious, temporal, and eternal: ſo are they not to divination, or Aſtrological prediction. 30. Prophecy hath been of the very thoughts of the heart themſelves; becauſe immediately from God, who knoweth the heart: but Divination can diſcern of no thoughts ſimply, as they are in the intellect; 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 injecting, 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 breaking forth externally by certain ſignes and ſymptomes of paſſions, 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 abominable, 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 plaineſt 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 Diviners have done. 38. True Prophets never hunted the favors of man 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. Propheſies were then moſt rigorous, and the Prophets moſt zealous; when they themſelves were moſt perſecuted, and deſpiſed: but let Magicians, Necromancers, Diviners, Soothſayers, fortunetellers, 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 diſtracted 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 expreſly 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 eaſi[•]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 Magical 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 extraordinarily upon ſuch actions, to which the ordinary rules of the word are a plain guide; and the exhortations a ſufficient ſpur without it. 4. If it intends falſhood, under a pretext of truth: or evil, under a colour of good. 5. If it directly tend to a diſcouraging of vertue, and vertuous men: or an encouraging of vice, and vitious man. 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 diſadvantage of a Many: and thoſe as dear children of God; as eminent in parts, and piety; and every way as hopeful, as uſeful for Gods glory and the publike good. 12. If the propheſyer or predictor ſhall preſume himſelf for ſingularly, and extraordinarily choſen out, and ſtirred up, to reveale ſecrets, amongſt 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 follow the revelation. 15. If erroneous, inordinate, paſſionate, affected words, and phraſes accompany the delivery, or pronuntiation thereof. 16. If the perſon of the prophecyer or predictor be noted for idolatry, infidelity, ſuperſtition, hereſie, ſchiſm, athieſm, hypocriſie, prophaneneſs, carnality, inſobriety, covetouſneſs, ambition, ſedition, curioſity, vanity, levity, 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? Prophecie 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 conformity of affection, and intention; which to a devil is incompatible. 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 thoſe things, 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 effect 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 diabolical is? For the devil acquires his, by long obſervation, and often experience of things. He knows well natural cauſes, and can ſee their following effects as preſent in them. He underſtands mens bodily temperaments, and to what paſſions or affections they uſual diſpoſe: and which way mens ſenſitive appetites 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 certainly 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, tempeſts, &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 intimate witneſſe of) he can reveal them to his Magical inſtruments: and make them (if God will permit) object them to mens faces, and bewray them to the world. He is continually 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 it as 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 ſpecial, ſpiritual, and ſaving graces: and his extraordinary, temporary, 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 favour. 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 believed, 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. Ahab was not bound to be perſwaded by him, 1 King. 22.20, 21, 22. Becauſe though he had a Commiſſion 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 himſelf. 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 likewiſe. 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 believe 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 revelation, 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, convertible 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, extraordinary 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 inſtruments, 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 coeleſtials were out of their reach? Nay, was it not to let us underſtand, 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 greateſt 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 miracles; and ſuch ſignes and miracles as they themſelves fancyed; and ſuch as might aſſimilate their own prognoſticating ſuperſtition, and vain obſervation; and ſuch a ſigne, as was not prophecyed, that the Meſſiah ſhould do; and ſuch as had neither 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 Prophecy. 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, to Idolators, Infidels, and men prophane?

9. Whether Prophecy be natural? Or yet of any artificial preparation? The Occult Philoſophizers, Magical Mirabilaries, 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 neither. For Prophecy indeed is not natural, but ſupernatural: not artificial, or acquiſite; but infuſed, or inſpired. Prophecy is immediate, ſudden, momentany; the diſpoſition (at one inſtant) infuſed together with the act: yea and the very particular 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 Idiot, as well as the Artiſt; yea a corrupt heart, and a falſe mouth and nevertheleſſe 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 nature 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 converſant? How ſhould Prophecy be ſaid to exceed all natural cognition; if it may proceed from any natural inclination? And how ſhall we diſtinguiſh betwixt Prophecie, which hath revealed, and reveals things, as they are in themſelves: and prognoſtication, which (at moſt) can but predict ſome things, as they are in their natural cauſes, and diſpoſitions? What praevious diſpoſition to propheſie (either naturally, or artificially) was there in Ames, when he ſaid, I was no prophet, neither was I a prophets ſon; but I was an heardman, and a gatherer of ſycomore fruit. And the Lord took me, as I followed 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 for 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 being ſo exaſperated againſt Jehoram; For that was a true zeal of God, and that is never inordinate: neither ſerves it to abate, 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 Prophecie reſts not in turbulent, diſtracted, factious, ſeditious minds: but in harmonious, unanimous, appeaſed, and peaceable hearts. But let them contend Prophecie to be of natural diſpoſition, and artificial preparation; that would ſo take off theirs, from being thought 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 intended 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 ordinary 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 Evangelical 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 reprobates, but an habit peculiar to the Saints. Not of propounding 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 contemplated, 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 preſent 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 Spirit in them, was not onely prophetical, or hiſtorical: but ſapiential, and dogmatical. And ſo their propheſies were recorded, 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 Scriptures: 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 power, 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 another. 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? Therefore 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 Miracle.

2. Whether that may abſolutely be ſaid to be a Miracle, whoſe effect is manifeſt; and whoſe cauſe is occult or unknown to us? No. Except it be acted ſimply by the firſt cauſe; and for cauſes onely known to him. 2. Except it exceeds 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 it ſelf, 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 pious 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 ſufficient to inſtitute, Order, alter all things. 3. Becauſe God is a tranſcendent, and is not under, nor yet within the predicament, of any part of the whole order of Nature; as the creature 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 producing of the effect, as every created power doth. 5. Becauſe the proper cauſe of a Miracle muſt not onely be uncreated, infinite, omnipotent, indeterminate, &c. But it muſt alſo be occult, unſearchable, incomprehenſible: now no cauſe is ſimply ſo; but the hidden God himſelf. 6. Becauſe it cannot be a Miracle, unleſs it be abſolutely, and univerſally wonderful; 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? Miniſterially, and inſtrumentally they may: but not principally and authoritatively. For Angels are finite both in their nature, apprehenſion, 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 created nature themſelves, they cannot act againſt it (the main reaſon of a Miracle) for ſo they ſhould act againſt themſelves

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 prodigious facts, 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 illuſion (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 whereby 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 principles, 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, then the Miracle hath made it. Alwayes, 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 infuſed. 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 acquiſite, 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 tempters of God, the Devil, and Nature, ſhould ſo do moſt Miracles. 10. Art rather ſerves to prevent many things for ſeeming Miraculous: 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 Mirables) to operate (either by Art, or violence) againſt the order plac't in Nature? Doubtleſſe, it is no further lawful; then it may be either neceſſary, or convenient. That is probably, 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 varieties of things, ſecrets, myſteries, memorables, unheard of curioſities, &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, ſimpathies, and antipathies, are ſo occult 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, profeſſion, oſtentation, ſo to do) and not be ſubject to, or guilty of tempting God, provoking the Devil, tormenting Nature, abuſing the creature, loſing time, diſparaging himſelf, and deluding the world? It is for none but God to worke abſolutely 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 Nature, 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 upon juſt and weighty cauſes: how then dare prophane men offer 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 preſumptuous 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; ſo 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 carnally, by violence, or ſenſuality.

9. Why, amongſt all the Miracles that Chriſt wrought againſt 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. Even 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 Eclipſes. Set apart to ſignifie his power in Heaven, at the greateſt 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 miracles all the world over; and that by his Angles, as his Miniſters in the Government thereof: but employs not men to that purpoſe, ſave onely within his Church. And do diſtinguiſh again, that privative miracles, or thoſe of wrath and judgment, may be wrought out of the Church: but not poſitive, or thoſe of Grace and mercy. And our reaſons are. 1. Becauſe 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 working 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 miracles 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 overweening 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 ſometimes by the Saints: the other not but by devils, magicians, Juglers, ungodly men. 2. The one are ſolid and real in effect: the other are phantaſmatical, and praeſtigiouſly deceiveing 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, adjuration, incantation; with many ridiculous ſignes, and execrable ceremonies, nothing pertaining to the producing of the effect. And thus they differ in their Authors, inſtruments, dignity quality, duration, utility, end, and effect.

13. Whether Magicians, Conjurers, Inchanters, Witches, &c work not their miracles, (or rather ſignes, wonders, prodigies, 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 idolatrous, ſuperſtitious, ſorcerous, execrable, ridiculous ſignes, rites and ceremonies. 4. Becauſe they ſecretly invoke, although they outwardly would ſeem to command: which imploration, and imperiouſneſſe, yea and diſſimulation between both theſe, is to God, and good Angels, abominable. 5. Becauſe their Prayers and preparations are blaſpheming, railing, execrating, threatning, prophane, ſuperſtitious, abſurd, ridiculous: which neither God nor good Angel can indure. 6. Becauſe they ſeek either to allure, or compel their operating power, 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) barbarous, unknown, inſignificant, incoherent, apocryphal, ſuperſtitious, ſorcerous, detorted, abſurd, ridiculous, &c. 10. Becauſe they make uſe of means unlawful, unapt, and not ordained 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. Becauſe they ſeem to make many cautions in the preparation; which they violate in the execution. As they caution to cleanneſſe, 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, covetouſneſſe, 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 operation: yet diabolical ſuggeſtion intervenes, and prompts the inſtruments 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 ſcandal, 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 (as in incantation, 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 therefore thus ſtated, ſtands firm, for theſe proofes. 1. The Devill and Magicians cannot doe that which is poſſible to neither apart, 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 imitator 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 miraculous transformations, and tranſportations are but to ſubſtract one thing (by a ſwift and imperceptible motion) and ſubſtitute another in the place; and ſo either delude the phantaſie, or deceive the ſight. 5. Thoſe mutations, or alterations which they worke, are but by actives and paſſives artificially applyed; which though nature alone would not have produced peradventure; yet art alone could never have produced 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 ſecondarily, 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 Magicians, in emulation of Moſes, were miraculous, and real in effect; 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 Pharaob, 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 appearance, but not indeed. Becauſe it is added (by way of differencing) 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, ſuperſtition, lies, and calumnies, &c. Others derive it from another 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 conſiſt, 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 preſtigious 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. Concerning that of the Frogs (chap. 8 v 7.) Why did not Phaaoh. command his Magicians, to take away their Frogs? Was it not becauſe theirs were only preſtigious ſpectres, and could offend no more but the ſight; and not infeſt the other (and leſſe deluſive) ſenſes; as the other did? And why calls he for Moſes, 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. Wherefore 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 infect Moſes again: if that they had been able to do any thing really as Moſes did? 8. How ſtands the compariſon of hereticks reſiſting the truth; like as Jannes and Iambres withſtood Moſes: 2 Tim 3.8. But that theſe did it by fallacies, or appearances 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 ſufficient to prove them impoſtors. What may we then judge of the later Gipſies: ſince it it was no otherwiſe with their forefathers, 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 inſtrumentally 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, upno great occaſions, and preſent helps, in the defect of ordinary means. Needful in the beginning of the Church; to ſtrengthen weak Faith. They have had their main end already (the ſufficient confirmation of the truth) and the end accompliſhed, 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 together with the memory of them, hath the ordinances and ordinary means? The permanency of miracles would but have diminiſhed 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 dubious 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 fignes 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 vocation, converſion, juſtification, regeneration, ſanctification, &c.? And his ordinary miracles, in our creation, propagation, 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 Magical 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 fables? 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 obſcure; all of them (in that particular) vain and nugacious. Who take up their authorities by tradition; from paganiſh ſtory, poetical fiction, and my thological relation, of ſuch wonderful things, as were never in Nature, or the world. Who uſe to cite their mirables with ſuch a (they ſay) as if they themſelves were not onely aſhamed to own them; but afraid to report them. Who ſtuffe up their legendary ſtories of magical mirables, with tales of ſuch ſtrange things, and they ſo incredible; 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 onely 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; upon Elements, Minerals, Stones, Vegetables, Animals; yea and Rationals not excepted. Nay and a many of theſe ſo impoſed, as tending effectually to Prophecy, Divination, Prediction, Prognoſtication. And therefore omitting the ridiculous rabble of magical mirabilaries (for I have neither liſt nor leaſure 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 Reader 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 another herb called Martegon: if it be put into a mans mouth, and he begin to forethink who is a coming (be it friend, or ſoe) 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 Lapwing, 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 ſta[•]s ſhining; the ſtars will ſeem to juſtle and skirmiſh one againſt another.

5. The Stone called Sylonites, bred in an Indian Snail, confers 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 cometo 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 Aſmadus; 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 called 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 divining.

10. If thou wouldſt judge of, or declare the opinions, and cogitations of others; take the ſtone which is called Gerarides, 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 forthwith.

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) underſtand 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 findeſt, 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 underſtand 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 Swallow, or a Weaſel, or a Mole, whilſt it is yet warm with natural heat; it ſhall be helpful to him for remembring, underſtanding, and foretelling.

16. The ſtone that is bred in the apple of the eye of a Civet 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, ideſt, 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 receive 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 reacheth, 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 preſently dyes. Now the bones of this Animal, being after a certain 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 Divination, 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 thereunto? I ſay even Aſtrological Prediction. For without a conſtellated fabrication, or confection; all theſe preſaging Mirables (and the like) ſignifie nothing in effect. 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 dominion, 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?

CHA. XXIV. From the Ceremonies of preparation.

WHether theſe (and the like) rites, and ceremonies (taught, and practiſed by themſelves) as preparing, and conducing to magicall, and aſtrologicall conſtellation, configuration, fabrication, operation, divination, prediction, omination, preſagition, conjectation, prognoſtication, &c. bee not the moſt blaſphemous, idolatrous, ſuperſtitious, heatheniſh, hereticall, hypocriticall, atheiſticall, ſorcerous, 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, accordingto 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 ſacred Scripture; ſhall be able to obtaine great propheticall oracles, 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 ſhalt (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 opportunely 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 vertue 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 example, 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 reſults 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 variety of coeleſtiall actions on one hand, and of naturall powers 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 inferiours, being conformable to ſuperiours, be drawne down by opportune influences of the heaven: and ſo alſo by theſe coeleſtiall, 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, according 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 animated 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 coeleſſtiall: in which, beſides corporall qualities, there is a kinde of reaſon, ſenſe, and harmony, and incorporeall and divine meaſures, and orders.

7. No man is ignorant, that ſuperceleſtiall Angels, or Spirits 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 matters 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, foretelling 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 coeleſtiall gifts, under the rayes of the ſtars; in as much as they do ſtrongly worke upon the aire, and breath.—Wherefore ſuffumigations are wont to be uſed to them, that are about to ſouthſay, for to affect their fancy; which indeed being appropriated to any certain Deities, do fit us to receive divine inſpiration.— The moſt powerfull fume is that which is compounded of the ſeven Aromaticks, according to the powers 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, odoriferous, 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, ſuſpenſions, 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 ſuſpenſion, and the manner which the Art requires, viz. that they be done under a certain and ſutable Conſtellation, and that they be done with wyer, or ſilken threads, bair, 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 conjunction 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 Characters, as alſo the proper Suffumigations, &c.

11. The countenance, geſture, the motion, ſetting, and figure of the body, being accidental to us, conduce to the receiving 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 partake of the coeleſtials, then any material things. For our minde can through imaginations, or reaſon by a kinde of imitation, be ſo conformed to any ſtar, as ſuddainly to be filled with the vertues of that ſtar; as if it were a proper receptacle of the influence thereof.—We muſt therefore in every work, and application of things, affect vehemently, imagine, 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 obtaining the effect.

13. The Arabians ſay, that mans minde, when it is moſt intent 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 verifyed 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, ſpeeches, geſtures, and the like, help the appetite of the ſoul, and acquire certain wonderful vertues, as from the ſoul of the Operator, 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 efficacious to that which it deſires. Every one therefore that is 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 other, 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 order: 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 vebieula: ſo from a power put into them by the vertue of the ſpeaker.

15. Proper Names of things are very neceſſary in magical operations.—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: Secondly, by the impoſition of man; although oftentimes otherwiſe 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 compoſing 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 operations; and to infer them in verſes, by prayſing, extolling 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 proportions.

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 themſelves.

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 opportunely directed to this; for thou ſhalt 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 Images, 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 Image 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 characters 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 ſire. 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 prevention 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 experience, 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 without doubting believeſt; and art 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; thou ſhalt be able by praying, conſecrating, ſacrificing, invocating, 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 operations, 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 converſation, 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, characters; all muſt be done in moſt pure gold, or virgin parchment, 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 proceeding 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 conjurations, by myſteries, by ſolemnities, rites, temples, and obſervations 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 inebriate; let him have a clean and neat chamber, alſo exorcized, 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 conſecrated, 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 ſacred Orations, invocate them; that he may be made worthy of receiving the divine ſpirits, and knowing the divine pleaſure. 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, preſent, 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 compoſing, and diſpoſing thoſe things, which belong to the tranquility 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 only 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; let them uſe dryer meats, and extenuate this groſſe body with faſtings, 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 multitudes, and ſuch like paſſions, that we may attain to the ſimple truth? which indeed many Philoſophers are ſaid to have attained 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 deities.

34. It is believed, and it is delivered by them that are skilful in ſacred things, that the minde alſo may be expiated with certain inſtitutions, and ſacraments miniſtred outwardly, as by Sacrifices, Baptiſms, and Adjurations, Benedictions, Conſecrations, 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 confection, 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 oblation receiving it divinely confirmed, and ſtronger, &c. — Moreover to the coeleſtial and aetherical 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 Heror, 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 tradition of Magical Art rightly and lawfully prepared, and our work 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 Magicians likewiſe have obſerved; and to conclude, all the antient verſe men conſent in this; that it is of very great concernment, that in what moment of time, and diſpoſition of the heavens, every thing whether naturall, or artificiall, hath received 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 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 viliſications, to natural, and moral men: and theſe their conſecrations, be not utter abominations 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 witchcrafts 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 obſervation, inquiſition. election of dayes and hours (from a mans geniture, and the diſpoſition of the ſtars) wherein to auſpicate a buſineſſe; be it greater, or leſſe? Eſpecially ſeeing the directing Art it ſelf is not onely depraved commentitiouſly (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 aſpect; ſuch a conjunction, conſtellation, configuration; ſuch a houſe, ſuch a Lord of the Aſcendant, ſuch a Lord of the Horoſcope; ſuch a ſignificator, ſuch a Promiſſor, ſuch a Peregrinator, ſuch an ambulator, ſuch a prerogator, ſuch a diſpoſitor, ſuch an Emiſſary, &c. with ſuch motions, congreſſions, profections, fortifications, 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 onquiring? And as great impudence for them to undertake to be here reſolving?

1. As concerning Fortune in general; If you would know whether your fortunateneſſe or infortunity, proſperity or adverſity ſhall be more, or leſſe; in the beginning, middle, or end of your life; in body, minde, name, goods, relations, &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, hypocritical; 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; whether you ſhall get a wiſe 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 begetting 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 ungracious; 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 according 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, places, 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, idleneſſe, luxuriouſneſſe, unprudence, fire, water, winds, rots, murrains, 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 pleading 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 jurney proſperouſly; whether it is ſafeſt to go by ſea, or by land; by night, or by day; with company, 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 coming 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 violent; honourable, or ſhameful; abroad, or at home; ſuddain, or after long languiſhing; ſooner, or later: whether you ſhall die by juſtice, cruelty, treachery, and caſualty; by poyſon, peſtilence, ſword, famine, thunder, ſhipwrack, fire, water, beaſts, thieves, robbers, ſervants, children, neighbours, ſtrangers; by open or ſecret enemies, &c.

Beſides all theſe (and infinite ſuch like) ſpeculative interrogations, as touching auſpicating elections (common both to preſcribers and conſulters) there are, together with theſe conſtellations, certain practical configurations: as the fabrications 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 venemous 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 contrary 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 effect to the Image; for that's (ſay they) idolatry, ſuperſtition, 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 acknowledged, the vanity and impiety of Magick and Aſtrology? And whether it be not an Argument irrefragable 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 ſury of exclamation) by magicians, 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 unit verſal Church, and the Congregation of the faithful—Magicians, and thoſe who were the authors of this Art amongſt the Antients, have been Chaldeans, Aegyptians, Aſſyrians, Perſians, and Arabians; all whoſe Religion was perverſe, and polluted 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 blaſphemous, 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 Recantation: 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 theevil ſpirits, preſume to divine, and prophecy, and by magical vanilies, exorciſms, inchantments, love-potions, allurements, and other deviliſh works and deceits, of Idolatry, exorciſing preſtigious things, and making oſtentation of phantaſms, boaſting themſelves to work miracles, preſently vaniſhing: all theſe, with Jannes, and Iambres, and Simon Magus 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 diſficult to underſtand the myſteries of the Heavens by their directions, &c.

Cicers following the ſtoicks, affirms that the foreknowing of future things belongs onely to the Gods. And Ptolomie the Aſtrologer 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 deceived. 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 Images of Aſtrologers, of the monſtrous tranſmutations of Alchimiſts, 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.—Whatſoever the monſtrous Mathematicians, the prodigious magicians, the envious Alchymiſts, and bewitching Necremancers 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 Magician: and ſeek for the preſervation of a kingdom from Devils, the enemies of publike preſervation; Saying in their heart with Ochozias, there is not a God in Iſrael, let us go and conſult Beelzebub, the God of Achron, &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, then 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 Alhumaſar (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 confeſſe, 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 pertain 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 Geomancy, and divination, and cogging, dicing, or chancing, and whatſoever is of that ſort of ſortilegious numerals. Although almoſt all doe adopt Geomancy to Aſtrologie, becauſe 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, Haly; 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 ſuperſtitions, 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 Pythagoricks did aſſert; and which others think that Ariſtotle himſelfe believed: ſc. that the elements of Letters doe poſſeſſe their certain 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 enquired 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 delivered concerning 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 Valentinus, 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 Arithmeticians, 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 Astronomie 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 inconſtancy of this Art, and that it is none: in that, teaching the very principles of it, one way thinke, or judge the Indians, otherwiſe the Chaldeans, otherwiſe the Aegyptians, otherwiſe the Mores, otherwiſe the Jewes, otherwiſe the Arabians otherwiſe the Greekes, otherwiſe the Latines; otherwiſe the ancient, otherwiſe 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 ſometime following the judgement of Rabbi Iſaac, by ſurname Bazam, 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 Abrabam Zacutus, 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 modern 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, Avennezra, Zacutus, and (amongſt the moderne) Paulue 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 Gyration, from the ninth Sphere, whoſe circumvolution is not finiſhed in leſſe then forty nine thouſand yeeres: the third, from the renth 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. Furthermore 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 Trepidation, doe argue it to be hurried along in a ſuperiour Sphere: but Albategni, Albuhaſſen, Alfraganus, Averroes, Rabbi Levi, Abraham Zaeutus, Auguſtinus Ritius, doe think that the Diurnall motion, which others think to be the motion of Rapture, 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 correction of his Tables. Azarcheles the Moore ſaith, they are moved one degree in ſeventy foure yeeres: Hipparchus in ſeventy 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 Ritius 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 various 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 exceeding 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 Blanchinus. 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 aequinoctiall 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 yeère, they have found it otherwiſe, then Ptolomy, and Hipparchus have delivered. Likewiſe, as touching the motion of the Stage of the Sunne, Ptolomy conceives one thing; but Albategni, 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, Ptolemy 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, concentricks, apicycles, 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 nature: but monſters of the Mathematicians, and trifles of Feigners, 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 principles of all inferiour motions. Such Aſtronomers as theſe, Anaximenes 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, unmindſull of the places ſite, fell ſuddenly into a ditch; then ſaid his mayd, I wonder Maſter 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 ſeet. 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 foundation, 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 Veſper: 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 Aſtrologers 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 betwixt the Moon and Mercury. But Arebimedes, and the Chaldaeans place the Sunne the fourth in order. Anaximander, Metrodorus, 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 trifles 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 queſtions, of elections, of intentions and cogitations, of vertues, or powers; for the foretelling, caſting up, eſchuing, 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 depend upon them, and may be ſearched out by them. Verely theſe are incredulous men, and not leſſe impious, in not acknowledging 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, Democritus, Bion, Favorinus, Panaetius, Carneades, Poſſidonius, Timaeus, Ariſtoteles, Plato, Plotinus, Porphyrius, Avicenna, Averroes, Hippocrates, 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 Aſtrologicall 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 therefore cannot give a certain judgement of their effects. Neither are there wanting among them (as Eudoxus, Archelaus, Caſſandrus, Hoychilax, Halicarnaſſaeus) moſt skilfull Mathematicians, and many other modern and moſt grave Authors, which confeſſe, 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. Furthermore, 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 prognoſticator 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 judgements. 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 ſaying, the ſcience of the Stars is from thee and from them: meaning, that the prediction of things future and occult, is not ſo much from the obſervation of the Stars, as from the affections 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 imperceptible ſuggeſtion of Devils, or ſome ſuperſtitious lot or chance. This art therefore is no other then a fallacious conjecture 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 unskilfull, 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 prognoſtications? But if it be not ſo, doe they not vainly and fooliſhly, and impiouſly, to profeſſe a ſcience of things, that are not, or not underſtood? But the more cautelous of them pronounce not upon futures, ſave obſcurely: and ſuch as may be applied to every thing, 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. Furthermore, ſeeing it is impoſſible, in ſuch a variety of Stars, but to finde ſome of them well, ſome of them ill poſited; hereupon 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 impious curioſities: and oft times committing among themſelves both Princes and people, in deadly ſeditions and warres. If 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 Commonwealth, 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 complaineth, 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 prohibited our City, and yet we could never have them expelled thence. Yea and Varro, a grave Author, teſtifieth, that the vanities of all ſuperſtitions have iſſued from the boſome of Aſtrologie. There was in Alexandria a Tribute which the Aſtrologers 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 Heavens, 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 Chriſtians, 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 timerous 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, forgetfull of things paſt, and negligent of things preſent, and headſtrong 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 obſcured? 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 witneſſeth in Zoroaſtes, Pharaoh, Nebuchadonoſor, Caeſar, Craſſus, Pompey, 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 Caeſar; 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 pertinacious and prepoſterous kind of men, who profeſſe themſelves 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 houſes, in their own beds. Such an Aſtrologer More the Engliſhman 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, Aegyptians, Perſians, Arabians, do diſſent in the very rules of the Judiciary way: and how Ptolomie rejecteth the whole Aſtrologie of the Antients: and as Avenrodam defends him; ſo Albumaſar inveighs againſt him. And all theſe doth Abraham Avenezra the Hebrew laſh. To conclude, Dorothaeus, Paulus, Alexandrinus, Epheſtion, Maternus, Homer, Tebith, Alchiudus, Zahel, Meſſahalla, and almoſt all the reſt conceive and think otherwiſe. And ſince what they ſay, they cannot prove to be true; they only defend themſelves by way of experiment: neither do they all of [••]em unanimouſly agree even about that. Neither 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 another, Maternus another, Porphyrius another, Abentagel another, 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 faſhion, 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, 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 propheſſe with impious temerity, that the gift of Prophecy, the power of Religion, the ſecrets of Conſcience, the command over devils, the vertue of miracles, the efficacy 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 aſcending, with Saturn, and Mercury joyned under Aquarius, in the ninth coaſt of heaven, a Prophet muſt be born: and that therfore the Lord Chriſt 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 cauſes 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 Jeruſalem; 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 heaven; he ſhall, by his ſole preſence, expel devils out of the poſſeſſed. And he that ſhall make ſupplication to God, the Moon and Jupiter, with the Dragons head, being conjoyned in the middle 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 conſtituted in Leo; his ſoul, after this life, being 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 defend, 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 propugnator 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 extermination 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 upon the ſtars. Moreover it patronizes vices, excuſing them as deſcending 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 acknowledge 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 Aſtrologers 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 oftenſion of theſe to be the number of the dayes of the yeer (or the number of the days of the yeer to be the oftenſion 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 poſitions 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 eminent 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 Cyprian do deride it; Chryſoſtome, Euſebius, and Lactantius, do refute it; Gregory, Ambroſe, and Severianus inveigh againſt it; the holy Toletane Councel forbids, and damns it; alſo it was anathematized in the Synod of Martin, and by Gregory the younger, and by Alexander 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 Theodoſius 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 divination, which yield vaticinations not ſo much by obſervation of the coeleſtials, as of inferiour things, having a certain ſhadow, or imitation of the coeleſtials: that they being underſtood ye may the better know this Aſtrological Tree, from which do fall 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, Chiromancy, Aruſpicy, the Speculatory, & the Onirocritical, which is the interpretation 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 conjectures, 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 extricate 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 be 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 Necromancer. 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 affections of body, and mind, and what a mans fortune ſhall be: ſo far forth as it pronounceth him Saturnial, or Jovial; and him Martial, or Solar; another Venereal, Mercurial, or Lunar: and collecting their horoſcopes from the habitude of the body; and from affections 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, according 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 Antients have written of theſe, &c.—But they all can deliver nothing 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 into 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 motion, 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 affected; that they can preſage all things whatſoever that the coeleſtial bodies intend to do, whereupon it is manifeſt, that this divination followes not, but from conjectures, partly taken from the influences of the ſtars, as they ſay: and partly from certain parabolical fimilitudes: then which nothing can be more fallacious. Wherefore Panaetius, Carneades, Cicero, Chryſippus, Diogenes, Antipater, Joſephus, and Philo, have derided it; the Law, and the Church, hath condemned 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 faculty, which is organical, there are phantaſms impreſſed by the coeleſtial diſpoſition, conſentaneous to the producing any kind of effect; eſpecially in Dreams; becauſe the mind is then more freed from the body, and external cares, and ſo receives thoſe divine influxes 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 opinion of truth to dreams: and yet of the cauſes of dreams, both intrinſical, and extrinſical, they do not all of them agree in one opinion, &c.—Of dreams nothing is delivered but meer dreams, &c.

To theſe dreamers, we may number thoſe, who give a faith of divinity to the vaticinations of madmen: and think they have attained to a divine preſcience of things to come, who have loſt all knowledge 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, watchful, 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 foundation in Aſtrologie. For whether the body, the face, or the hand be inſpected; 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 challenge 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 temerity: 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 generate 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 favouring 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 obſerved, they think that a fabricated image of the heavenly creatures may with a becke receive the ſpirit of life and underſtanding, whereby it may anſwer thoſe that conſult it, and reveale the ſecrets of hidden truth. Hence it is plain; that this naturall Magick ſometimes enclined towards Goetie and Theurgie, is inſnared very often 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 deteſtable, 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 nothing 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 inſerted; that they might terrifie the rude and ſimple, and be an amazement 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 command 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 deceive by their ſubtilty, to the intent they may be worſhipped and adored.

Many think that Theurgie is not unlawfull, as if this were governed by good Angels, and a divine power: when as very often under the names of God, and Angels, it is obſtringed with the fallacies 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 ſearched 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, wonderful 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, divideth, 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 unto 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, letters, 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 ineffable 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 miracles and mighty works.

But let us return unto Magick, parcell whereof is the artifice of preſtigious things, that is, of illuſions; which are only done according 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 devils; 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 naturall 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 Chiroſophiſts, 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 our Arch magician, I mean Cornelius Agrippa: not a little to the like affect might be collect[•]d 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, malecontent, &c? And whether for this one undertaking 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-mancers? 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 aſcent 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 pronounce me for a brainſick Aſſe. The fatidicall Chiromantiſt will divine all things ſiniſterly of me. The preſaging Aruſpex will exaugurate 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 nocturnall Ghoſts and Goblins. The furious Vaticinator wil deceive me with an ambiguous Oracle. The prodigious Magicians wil tranſform 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 praeſtigator 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.

Marginal notes

1. Job. 41.1, &c. ↩