Name: Daemonologie and Theologie
Author: Nathanael Homes

Dæmonologie, and theologie The first, the malady, demonstrating the diabolicall arts, and devillish hearts of men. The second, the remedy: demonstrating, God a rich supply of all good. By Doctor Nathanael Homes, [sic]. London, printed by Tho: Roycroft, and are to be sold by Jo: Martin, and Jo: Ridley, at the Castle in Fleet-street, neer Ram-Alley, 1650.

DAEMONOLOGIE, AND THEOLOGIE. The firſt, The Malady, Demonſtrating the Diabolicall Arts, and Devilliſh hearts of MEN.

The Second, The Remedy: Demonſtrating, God a rich Supply of all Good.

By Doctor Nathanael Homes,

LONDON, Printed by Tho: Roycroft, and are to be ſold by Jo: Martin, and Jo: Ridley, at the Caſtle in Fleet-ſtreet, neer Ram-Alley, 1650.

DAEMONOLOGIE, OR THE CHARACTER Of the Crying Evils of the Preſent Times: In which, Beſide the tranſcendent wicked practiſes of Men that never ſipt of Religion; and the unparallel'd impious Principles of Hypocrites degenerated from their Profeſſion of Religion, whether SEEKERS, SHAKERS, FAMILISTS, RANTERS, ADAMITES, &c.

Are handled THE DOCTRINES of DEVILS, as

1. DIABOLICALL ARTS in generall, Viz. the Cauſes, meanes, &c.
2. DIABOLICALL ARTS in ſpeciall Viz. Operation of ſtrange things, as Charming, and Jugling. And Declaration of hidden things, As 1. DIVINATION immediat by a Familiar Spirit.

Divination mediate, namely, by

Auſpicie,
Augurie,
Pullarie,
Aruſpicie,
Sortilegie,
Necromancie,
Oneiromancie,
Aſtrologie.

All which are here handled not onely Pneumatologically by the ſtrength of Reaſon, Hiſtory, and Experience of Mens confeſſions; but Theologically, according to the depths of Scripture, And Prophetically, as foretold to be the idioms and proper markes of the LAST DAYES (afore Chriſts appearance) by the Word of God, according to the Hebrew, Chalde, Samaritan, Syriac, Arabian and Greek.

[〈1 page duplicate〉]

A Table of the ſeverall Chapters and Sections, contained in this inſuing TREATISE: Viz.

CHAP. I. OF the generall and main Poſition. Fol. 1
CHAP. II. Shewing in Generall that theſe preſent times in which we now live, are thoſe evill times that precede next before that firſt appearance of Chriſt, which is yet to come. fol. 11
CHAP. III. A particular Parallell of our times, with that in the 1. Tim. 4.1. That men ſhall give heed to ſeducing Spirits, and Doctrines of Devils. fol. 16
CHAP. IV. A particular Parallell of our Times, to Inchantment, Witchcraft, &c. ſeducing Spirits. fol. 22.
CHAP. V. Of Divination by immediate help of the Devill. fol. 47
CHAP. VI. Of Diabolicall Divination by Auſpicie, the flying of Birds, Augurie, the noyſe of Birds. Pullarie, Chickings eating their meat; and by other Occurrences of Beaſts, and Things, either conducing to, or concurring with, the ſaid Arts; or are Appendices of this kinde of Divination in generall. fol. 53
CHAP. VII. Of Divination called Aruſpicie, and Sortilegie. fol. 67.
CAAP. VIII. Of Necromancie, or the Black Art. fol. 83
CHAP. IX. Of Oneirologie, Oneiromancie, Somniſpicine, or Divination by Dreames. fol. 88
CHAP. X. Of Aſtrologie, or Divination by the Starres; commonly called Judiciall Aſtrologie, as whereby men undertake to Predict, Divine and foretell, the good and bad ſucceſſe of Humane affaires, concerning Nations, or Perſons. fol. 106
- SECT. 1. Of the Nature of Aſtrologie in ſome Diſtinctions, Deſcriptions and Obſervations. fol. 108
- SECT. 2. Of the opinion of the Learned, touching Aſtrologie. fol. 111
- SECT. 3. The condemnation of Aſtrologie by the Word of God, in ſeverall places of Scripture. fol. 121
- SECT. 4. Containing Reaſons, or Arguments againſt Aſtrologie. fol. 140
- SECT. 5. Confuting the Objections that are brought in the behalfe of Aſtrologie. fol. 159
CHAP. XI. A Parallell of other particular ſinnes of the preſent Times; with the Propheſies of thoſe Texts afore named, of the laſt dayes; Demonſtrating that theſe are the Times forerunning Chriſts next appearance, according to the Propheſies of the Scriptures. fol. 191

God a rich Supply of all Good: In which you have,

I. The Beleevers Intereſt in it.
II. The Riches of it in quantitie.
III. The gloriouſneſſe of it in qualitie.
IV. The means ſealing up all; Namely, Chriſt.

TO The Right worſhipfull, and his much honoured Freind, FRANCIS ROVS, a Member of the Parliament of ENGLAND, and Maſter of Eaton Colledge.

SIR,

YOur Piety, your Learning, your Patronage to both, have encouraged me to bequeath this Peece to you. Though I cannot merit you a Maecaenas to mee, the truth may to it.

Paul ſeeing the Idolatry of the Athenians, his ſpirit, [〈 in non-Latin alphabet 〉],^[1] was bitterly provoked. And the dumbe Daughter of Craſſus ſpake, when ſhe ſaw her Fathers life in danger. I could not hold my peace, nor can you withhold your approbation, to cry downe that diabolicall Aſtrologie which is practiſed by ſome, in theſe all-evill times (in ſorts of ſins) to the great prejudice of truth and godlineſſe. Myriads of men, of late, have degenerated by many Miſcreant degrees of declenſion. This laſt of turning to Daemonologie, as to a Divinitie, leaving God, for the Devill, is worſt of all. Atheiſme (too frequent) is worſt regatively, this poſitively; and therefore in that, worſe then that worſt. How juſtly I ſpeake all this, will appeare, when this Treatiſe hath made report. And had I made knowne to the Parliament, all I know of ſome Aſtrologers late practiſes, poſsibly they might make a Law againſt Aſtrologers, as the Roman Senate did.^[2] I will interrupt you no longer, but ſtill remaine,

Yours to ſerve you in Chriſt Jeſus: Nath. Homes.

From my Study at Mary Staynings, London, October. 28. 1650.

CHAP. I.

Of the Generall and maine Poſition.

IT is Propheſied in the New Teſtament, that next before Chriſts appearance to cal the Jewes, of whom, with the fulneſſe of the Gentiles, to ſet up his glorious Kingdome on Earth, there ſhould be juſt ſuch times, as theſe preſent evil times now are, 1 Tim. 4.1. Now the Spirit ſpeaketh expreſly, that in the later times, ſome ſhall depart from the faith, giving heed to ſeducing ſpirits, and doctrines of Devils, &c. 2 Tim. 3.1. This know, that in the laſt dayes perilous times ſhall come, for men ſhall be lovers of themſelves, covetous, boaſters. 2 Pet. 2.1. But there ſhall be falſe teachers among you, who privily ſhall bring in damnable hereſies, even denying the Lord that bought them, &c. 2 Pet. 3.3. There ſhall come in the laſt dayes, ſcoffers, walking after their owne luſts, and ſaying, Where is the promiſe of his comming, &c. Jude v. 14. And Enoch the ſeventh from Adam, propheſied of theſe; that is, of theſe and ſuch as theſe. What are they? Verſ. 4. &c. Such as creep in unawares, ungodly men, turning the grace of our God into wantonneſſe, or laciviouſneſſe, &c. Jude v. 17, 18. Remember the words which were ſpoken BEFORE of the Apoſtles, of our Lord Jeſus Chriſt, how that they told you, that there ſhould be mockers in the laſt time, who ſhould walke after their own ungodly luſts. Theſe be they, who ſeparate themſelves, ſenſuall, not having the Spirit.

If one Apoſtle had once ſayd theſe things, all the World might not, without great ſin, either contradict, or not beleeve. But in the mouths of two or three witneſſes, every word is eſtabliſhed, in the judgements of all rational men. We have here three Apoſtles teſtifying of the truth in hand, and each of them twice apeece: Some teſtifying it to the Gentiles, others to the Jews, another to both, and all. And from them all, we have both the Poſition and the Expoſition; yea, and as Chronologers doe Aſtronomically, by Eclipſes, Plenilunes, Novilunes, Epacts, &c. ſo theſe The logically ſeveral wayes, ſet markes upon times, whereby they may be known to be the laſt times, in the ſenſe before expreſſed. So that we cannot but be compelled in our underſtandings, to acknowledge that when the evils we ſpeak of are extant, the ſayd laſt times are exiſtent.

When Paul had ſayd, in that 1 Tim. 4.1. [〈 in non-Latin alphabet 〉], in the later times, ſuch and ſuch evils ſhould be; yea, and not content with that expreſſion, ſpeaks more punctually, in 2 Tim. 3.1. [〈 in non-Latin alphabet 〉], in the LAST DAYES ſhal be ſuch and ſuch evils, as pride, ſelfe-love, &c. about twenty in all, to Verſ. 10. he preſently exhorts Timothy to ſtand ſound, while ſeducers grow worſe and worſe; Verſ. 11. to the end of the Chapter; charging him, Chap. 4. v. 1. before the Lord Jeſus Chriſt, and by his appearance and Kingdome, to Preach the Word, and to be inſtant in ſeaſon and out of ſeaſon; Namely, to the end that he may Preach and eſtabliſh men whiles they wil heare. For, ſaith he, in v. 3. The time will come that men will not endure ſound Doctrine, &c. And ſhall be turned unto fables: So that Saint Paul ſets a mark upon theſe times of evil, that he ſaith ſhal come in the laſt dayes; that they doe precede next before the appearance of Chriſt to ſet up his Kingdome. So that the entyre Syſteme of this whole point of the evils that ſhal be in the laſt dayes, mentioned both before and after the mention of the appearance of Chriſt, to ſet up his Kingdome, can intend nothing more, then that theſe laſt evil dayes the Apoſtle ſpeaks of, doe forerunn next before the appearance of Chriſt, for the erecting of that Kingdome. As if Paul ſhould ſay, in the laſt dayes ſhal be theſe and theſe evils, juſt afore Chriſts appearance; and upon that, I charge thee, &c. Where an emphaſis is put upon his having a Kingdome at his appearance (if we read but as in the Engliſh.) For the Apoſtle doth, as it were, adjure Timothy upon this Book, chargeth him upon this, as a ſingular intereſt, that Chriſt at his appearance ſhal have a Kingdome: Not onely that ſpirituall Kingly power which hee hath alwayes had with his Church, but he ſhal have a Kingdome at his appearance, in which he ſhal exerciſe a judicature over the bodies of men, as 'tis alſo expreſſe in this Verſe. How, we ſhal touch by and by. But the Greek hath a farr lowder emphaſis. For it is [〈 in non-Latin alphabet 〉], that is, THAT SAME appearance of him, and THAT SAME Kingdome of him, or of his. As that his appearance at this time, this Text ſpeaks of, is not meerly ſpirituall, but viſible; ſo proportionably, that his Kingdome at that time is not onely ſpirituall but viſible. And further the Greek tels us that Chriſt hath that Kingdome, [〈 in non-Latin alphabet 〉], AFTER, or ACCORDING to his appearance: Yea, the copulative AND puts it into that order; namely, firſt his appearance, and THEN his Kingdome. His appearance, at leaſt, is firſt in order of nature, before his Kingdome, if not in time. Til the Jews be called, none of this Kingdome is ſet up, as is the general vote of all the Bible (cleared largly in another Treatiſe.) And how they ſhal be for the generality called at once, as (to uſe the Prophets words, Iſa. 66.8.) a Nation borne at once, without the viſible appearance of Chriſt to them (which they daily expect, oft throwing open their windows to behold) let them deviſe that are contrary to us in opinion, for I cannot. The Scriptures tel me twiſe, Zech. 12. 10, 11. Revel. 1.7. (which places cannot be meant of Chriſts comming in the fleſh, or to the ultimate day of the general Judgement, as hath been largely demonſtrated elſe where) I ſay, they tel me that the Jewes ſhal be called by the viſible appearance of Chriſt. Zecharie ſpeaks of the Jewes Families mourning a part, and of pouring out of the spirit upon them, which cannot be imagined at the ultimate day of Judgement. And John in the Revelations quotes the ſame place, carrying it on as a Propheſie of a future time, when Chriſt long ſince had been incarnate, and aſcended. And beyond all contradiction with meditational men, this Text of Paul to Timothy is cleare for the appearance of Chriſt to be the preparation and Primitie of his Kingdome: At the beginning of which Kingdome, tis ſayd here, He ſhall judge the quick and the dead (as our Engliſh hath it.) It can be no danger to keep cloſe to the Original. I charge thee, ſaith Paul to Timothy, before the Lord Jeſus Chriſt, [〈 in non-Latin alphabet 〉], &c. Who will in future judge quick and dead after his appearance. His appearance muſt precede (as to make himſelfe known to Jewes and Gentiles to be King, &c.) then after that he ſets up his Kingdome at the beginning whereof he ſhal judge (tis not ſayd [〈 in non-Latin alphabet 〉], THE quick, and THE dead, as compriſing all mankinde that ever was, but) quick and dead indefinitely, meaning indeed, according to the Analogie of other Scriptures, that at the beginning of the ſayd Kingdome he ſhal judge SOME of the quick and dead: that is, He ſhal deſtroy the quick obſtinate wicked, eſpecially that relate to the Antichriſtian party, Revel. 19. two laſt. And he ſhall raiſe all the dead Saints, Revel. 11.15, 16, 17, 18. (weigh the place) And Revel. 20.4, 5. &c. In the former is mentioned Chriſts Kingdome, at that reſurrection; and the anger of Nations; and reſcuing the Earth from the deſtroyers thereof: and the opening of the Temple, and the Arke ſeen; which I cannot by any ſafe interpretation make to ſuit with the ultimate day of the general Judgement. In the later, namely, Revel. 20.4, 5. &c. to the end of the Chapter, the ſix times mention of a thouſand years, the mention of looſing of Satan after that; the following of the reſurrection of the wicked after that; the mention of the Saints reigning mean while with Chriſt a thouſand years (who reignes not after the general Judgement, but layes downe all, 1 Cor. 15.24.) with infinite more that hath beene diſcuſſed on this place, and the other of Revel. 11.15. make me confident, that nothing but the Corporall reſurrection, and glorious reigning of the Saints on earth for a long time, can rationally be underſtood in thoſe places. Thus you ſee how Paul having Propheſied what evils ſhal be in the laſt days, ſhews us clearly what is that which is the period of them, and the beginning of better times: Namely, Chriſts appearance and his Kingdome: So that the evils that we are to ſpeake of, according to theſe Texts of Saint Paul, doe precede, and go next before Chriſts next appearance.

So likewiſe Saint Peter, having foretold the evils of the laſt dayes, doth likewiſe ſet a conſpicuous marke upon the times, to ſignifie hee meanes the ſame times as Paul did; Namely, thoſe that foregoe next before Chriſts appearance and Kingdome, 2 Pet. 3.2, 3, 4. That yee may be mindfull of the words which were spoken before by the HOLY PROPHETS (that is, ſaith Marlorat, the words which the Prophets ſpake concerning falſe Prophets, which Peter had repeated, 2, Epiſt. Chap. 2. Verſ. 1. and of the laſt times) Knowing this, FIRST, that there ſhall come in the laſt dayes ſcoffers, ſaying, Where is the promiſe of his COMMING? For ſince the Fathers fell aſleepe all things continue as they were from the creation: As if they ſhould ſay, We ſee nothing of Chriſts appearances, but outward providences, or ſpiritual Ordinances, But of Chriſts viſible appearance at his COMMING, we ſee no ſigne or ſymptome: But ſaith Peter, Verſe 8. to the Saints, Be yee not ignorant of this one thing, that one day with the Lord is a thouſand years: and a thouſand years as one day: As if he ſhould ſay (in that hee makes this repetition, according to the judgement, not onely of all the moſt learned Hebrews, but alſo of moſt learned Mede) that Chriſts comming wil be ſudden to theſe Scoffers, as if it were but a day or two hence; every thouſand years, and parts of a thouſand years ſhal be but in proportion to a day, and ſo much of a day: The ſeven thouſand years of the World, is but as the ſeventh day of its age, when at fartheſt (if our account of years from the creation be ſo ſhort as we make it, of which we have cauſe to doubt) ſhal be the Sabbatiſme of reſt on Earth, as Paul muſt needs meane, Heb. 4. (demonſtrated largely in our Treatiſe of the thouſand years) And that day a thouſand yeares of refreſhment to the people of God: And it muſt be, ſaith Peter, Verſe 12, 13. at his comming, that for their refreſhment they muſt have, injoy, and be in, New Heavens, and a new Earth, wherein (though not afore) ſhall dwell all righteouſneſſe: And theſe new Heavens and new EARTH muſt be ſuch as he hath promiſed; which promiſe is, Iſa, 65.17. to the end of the Chapter; wherein this ſtate of the new Heavens and new Earth is ſo explained, as cannot (not onely in my judgement, but the judgement of moſt learned Mede) be underſtood of ſupernatural glory in the higheſt Heavens. Thus alſo we ſee Peter marks out unto us, that the evill times, and the evils of the times hee ſpeaks of, doe in his ſenſe antecede, and uſher in, the next appearance, or COMMING of Chriſt to ſet up his Kingdome on Earth.

One word of Judes marks upon the times of evil, he ſpeaks of, and then we ſhal lanch forth into the deepe, and Sea of the evils of thoſe times: One marke is, Verſ. 14. Enoch the SEVENTH from Adam, propheſied of theſe (or, ſuch as theſe) ſaying, Behold the Lord commeth with ten thouſands of his Saints: Enoch evidently, according to the computation of Moſes, Gen. 5. and of Luke, Chap. 3. was the ſeventh from Adam, thus; Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch: that is, Excluſively, making Adam onely the beginning of the All, of mankinde, Enoch was the ſeventh Father that came out of Adams loynes; which is according to the minde of the Text: The ſeventh FROM Adam; that is, The ſeventh of the Fathers that were FROM Adam.

Between Adam and Enoch were but ſix Fathers. So between Adam and the Age of which Enoch Propheſied, that the Lord ſhould come with ten thouſands of his Saints to judge, are at moſt but ſix Ages, ſix thouſand yeares; and then the ſtate of things in the ſeventh, Eòdem recidit, the ſecond Adam Chriſt, reſtores the World to the perfection of the firſt Adam, but with more ſtability.

The emphaſis of the ſeventh from Adam muſt of neceſſity ſignifie ſome ſuch thing, and not meerly ſignifie the antiquity of the quotation. For if that had been all, the Apoſtle mentioning the ſtory of Sodom, and as an example of judgement by fire, might alſo have quoted Lot, but doth not; of a certainty therefore the ſeventh from Adam hath ſome notable thing in it; as all ſevenths in the Old Teſtament have. And the conſtant tenor of the Jewes in all ages, is; and hath been, that towards the end of the ſix thouſandth yeare of the World, great will the change be: And our Text tels us that according as Enoch was a ſeventh, ſo in a proportion to that, the Lord ſhould come to judge, now after the Apoſtles times, in the laſt dayes of the World. Immediatly afore which, ſhall be mockers, walking after their own ungodly luſts; ſpoken long afore, by the Apoſtles of Jeſus Chriſt, as our Apoſtle Jude tels us, Verſ. 17, 18. which is a ſecond marke of thoſe evil times he ſpeaks of, to be the forerunners of the very laſt times before Chriſts appearance. For if the Apoſtles foretel theſe things long afore, then they are the laſt times, when theſe things ſhal come to paſſe.

CHAP. II.

Shewing in GENERAL, That theſe preſent times in which we now live, are thoſe evill times that precede next before that firſt appearance of Chriſt, which is yet to come.

THIS wil appeare by an exact weighing the agreement that is between our times, and the general expreſſions of our three Apoſtles, of the laſt dayes. Jude ſaith, Verſ. 18. Men ſhould walke after their owne luſts. Peter ſaith, 2 Epiſt. Chap. 3. Verſ. 3. the ſelfe ſame words. And in Epiſt. 2. Chap. 2. Verſ. 1. There ſhall be falſe Teachers, that ſhall bring in damnable hereſies. Paul ſaith, 2 Tim. 3.1. They ſhal be perilous times: And in 1 Epiſt. Chap. 4. Verſ. 1. Men ſhall depart from the faith. The ſumm of all, is, That men ſhal depart from their Principles; they ſhal depart in opinion and practiſe, from their once received Principles of truth, and mor all enlightened conſciences. Juſt as tis ſayd of the fooliſh Virgins, Matth. 25. they had no Oyle in their Veſſels, to maintaine their Lamps of former profeſſion. Principia eſſendi, Principles of the being of Godlineſſe, they never had; namely, True ſanctifying grace: for that could never have gone out, or been utterly loſt. But Principia cognoſcendi, Principles of knowledge, what as Chriſtians they ought to think and doe, namely, The knowledge of the Word, to ſome conviction on the conſcience, that they had. Now from theſe Principles, immediately afore Chriſts comming, they were departed: And ſo tis now, in theſe our dayes. Men once called Profeſſors, are turned topſy turve (as wee Proverbially ſay) from what they were, both in opinion and practice. They are moſt perilous times, above all times afore them, for wicked opinions and practiſes. The wickedeſt times afore, as the Jewes in the worſt of times, held the Old Teſtament; and the Papiſts, both Old and New, though with many falſe gloſſes; but theſe times with open mouth caſt away all the Scriptures, the ground of all divine truth: And what doe they walke after or according to then? Even after their owne luſts: both corporall luſts, namely thoſe Principles that pleaſe the fleſh; and alſo intellectual luſts, and mentall wantonneſſes, phantaſies of their owne ſpirits. What ever pleaſant dreames they dreame, or new deviſes they imagine to ſooth up themſelves, and put away all true feare of God, and the thoughts of judgement to come, of locall Hell and Heaven, and the immortality of the ſoule; ſuch dreames and imaginations, I ſay, as theſe that put away all fundamental truths, and the thoughts of them, are their Principles of truth: And like Principles, like concluſions. Upon ſuch premiſes muſt needs follow damnable hereſies. That the Creature cannot ſin, becauſe God acts in him: That the Creature hath done nothing that he ſhould torment himſelfe by denying himſelfe any contentment: That all things are common, and to be enjoyed in common. And thus they depart from the Faith: As in that 1 Tim. 4.1. of the evil times the Apoſtle ſpeaks of, he ſaith, Some ſhall depart from the Faith. Eſt fides quâm, & fides qua: There is either the Faith which we beleeve, that is, the object and ground of Faith, namely, the Doctrine of Faith, the holy Scriptures; or the Faith with which we beleeve, namely, the quality of Faith. The parallel of our times to this, is, that there is in this Nation, ſuch an apoſtaſie of Men and Women, called formerly Profeſſors, from the Faith as I never heard or read of in any Eccleſiaſtical Story, of any Nation. We have them that deny the Scriptures, and with thoſe blaſphemous reproaches caſt upon them, and with ſuch audacious equalizing, yea preferring of their owne dreames above them; as it wil be ſafer to be ſilent touching the particulars, then to carry the ſound of them to your eares: And if they depart from the object of Faith, the Doctrine of the Word of God; they muſt neceſſitatedly depart from the quality of ſo much Faith as may be in an Apoſtate before his faling away: As, from a fundament all Faith, to wit, That there is a God; and from an hiſtorical Faith, whereby hee once did beleeve that the Scriptures were the truth of God, and ſo becomes worſe then the Devill, James 2. And worſe then the generality of Heathens. * For the Devill cannot be an Atheiſt, but his ſinne is properly the ſin againſt the holy Ghoſt, maliciouſly to hate and perſecute that truth of which he is fully convinced. And the generality of Heathens could not be Atheiſts, becauſe of the Common Law of nature, Rom. 2.15. whoever of them (as generally they all did) ſet up any thing to be their God, did withal acknowledge ſome Oracle, ſecret conference, or tradition, &c. whereby they knew the minde of that God. And laſtly, theſe Apoſtates are worſe then the Jewes or Papiſts whom they pretend to deteſt; for they both in all their Hereſies and Errors in opinion and practice, ſtil in the maine keep to thoſe Scriptures they firſt imbraced. Nor is it a ſufficient excuſe for them to pretend they have all things dictated to them by the ſpirit, becauſe we are commanded to try the spirits by the Doctrine of the Scriptures, 1 John 4.1. And if this place of Scripture is not of weight with theſe Anti-ſcripturians, let them heare reaſon. How were they two both ledd by the good Spirit, when at the ſame time the one of them preteuded to Preach by the Spirit ſtrange high Hyperphyſicall tranſcendencies, and the other in the auditory at the ſame time breakes out into lowd expreſſions of ſublime spirituall raptures, pretended to be upon the parties ſpirit, to the occaſioning of the Preacher to hold his peace a while, til by and by he cryes out to the other, Be ſilent O fleſh. Sure the ſpirit of God is not contrary to it ſelfe, nor the author of confuſion: And if there be a lying spirit, as wel as a ſpirit of truth, how ſhal we know to diſtinguiſh the good from the lyer, but by the old good way ever ſince there was a written Word on Earth; namely, by the written Word, Iſa. 20.8.

CHAP. III.

A particular parallell of our times with that in the 1 Tim. 4.1. that men ſhall give heed to ſeducing Spirits, and Doctrines of Devils.

SSould ſeeme that in the laſt times there ſhal be ſeducing Spirits, and their Doctrines, as wel as the Spirit of truth and his Doctrines: And as Satan is called a lying ſpirit, ſo hee is ſayd to be a lying spirit in the mouth of Ahabs foure hundred falſe Prophets, for one Michaia that ſpake by the spirit of truth; ſo that mens spirits are alſo ſayd to be lying ſpirits; or ſpirits or error, 1 John 4.1. prompted, no doubt; alſo by Satan. The Parallell of theſe times to our times in this ſuits thus: Men, yea nominal Profeſſors: Firſt, are Levellers, which was the Devils Doctrine to Adam. Secondly, Familiſts, ſaying that men are Deified, and God is the Creature, which alſo was in effect the Devils Doctrine. Thirdly, are much given to heed and beleeve Diabolicall Magick and Divinations (under the notion of lawfull Mathematicks, and laudable Art) to tel, and foretel things which God doth not, and nature cannot declare, or Predict. I ſpeake not againſt proper lawful Art, which I am ingaged to honour; but againſt ſuch practiſes as are above Art, and belong to Diabolical aſſiſtances; whereby, many in theſe dayes are at laſt decoyed into the Circle of the Devils power of prevailing ſuggeſtions, and bewitched Obſeſſion, if not alſo moſt probably, by what I could tel you, unto poſſeſſion. In Revel. 12. Verſ. 10, 11, 12. in the type of the laſt times afore Chriſts appearance, tis ſayd, Now is the Kingdome of our God, and the power of his Chriſt; and the Saints overcome by the blood of the Lamb. But immediately afore ſhal be a Woe to the Inhabitants of the Earth, for the Devill is come downe unto you: I ſay, immediately AFORE; becauſe tis ſayd, firſt, That the Devill and Satan were caſt out: And then it followes, Now is ſalvation and the Kingdome of our God, and his Chriſt. Secondly, tis ſayd, The Devil is come downe, having great wrath, becauſe hee knoweth he hath but a ſhort time. * And Maſter Perkins ſhewes in his Booke of Witchcraft, that a man that doth confidently beleeve, that upon ſuch Figures, Circles, and the like Diabolical traditions, he ſhal be told ſuch and ſuch things, not knowing any divine, or natural reaſon WHEREFORE it ſhould be ſo, may be in an implicit Covenant with the Devil.. It is not enough for a right knowledge by Art, to know, That it ſhal be ſo; but to know juſtly why, and wherefore it ſhall be ſo. The knowledge of wherefore promiſeth Art. But the knowledge of onely THAT it ſhal be ſo, may be ſuſpected of farr worſe. And doubtleſſe ſome good men in theſe times, whoſe returne to the truth, witneſſe their goodneſſe (of which we have but rare examples) have been really bewitched; being forced with an irreſiſtable ſtrange power, to ſay and doe thoſe abſurd, yea and wicked words and things, as I am loath to mention, though I am certaine of them. By their owne confeſſion we may apparantly gather the Devil was in it, becauſe of their blaſphemies, and withal ſtrong temptations to uncleanneſſe, though the Lord graciouſly kept them from yeelding to them. Theſe things we have partly from their Books, and partly from their confeſſions. To confirme this of the Devils bewitching in a ſort, with ſtrange deluſions, ſome good people by parling with Satan at firſt (as Eve did) when he begins to preſent his cozening phantaſmes, heare a true and ſtrange Story of Luther; who being at prayer, on that the Papiſts cal Good-Friday, the Devil repreſents on the Wal, over againſt the fixing of his eyes in his devotion, a moſt exact pourtracture of a Crucifix, limbing forth to the life, Chriſt hanging naked on the Croſſe, with his five paſſion wounds, and drops of blood pendent, and as diſtilling from their Orifices: Luther at firſt aſtoniſhed hereat, quickly recovering his ſpirits, did not (as now it would by many, as I perceive by their narrative of what ſights they have ſeen) take it for a revelation, but zealouſly like a prudent ſound Saint, burſt out into words to this effect, Avant, I defie thee, thou curſed Devill; I know no picture of Chriſt but his Word and Sacraments. At which words Satan having loſt his deſigne, withdrew his painted Cloth, I meane his repreſented phantaſie-fopperies. Upon this, a good Woman a while after in Germanie, having a ſtrange Viſion (as She imagined) and therein as She conceived, a revelation, diverſe godly Miniſters, and among them Luther, were ſent for; when they came, the Woman endeavoured to ſhew them a ſtrange repreſentation upon the Wal, which Shee (as Shee ſayd) ſaw, but they could not. Luther importunes the Woman to bid defiance to it, and to ſpit upon the place, in token of her abhorrence; which at laſt, after much importunity, Shee did: Whereupon Shee cryed out, O now it is turned into a Serpent, or great Snake; O now ſaith Shee, it creeps up upon my arme to my ſhoulder; O now, ſaith Shee, it bites me by the eare and ſome drops of blood fell; but whether Luther ſaw the blood, Luthers Story doth not expreſly tell me. After which the Woman was quieted. I leave the Reader to make application; whom I could tel other certaine relations of apparitions, as was imagined of fire on the Wal, whiles a moſt godly Miniſter was praying, to comfort another Miniſter, that at that time conceived ſomthing did ſtroke downe the Bedd-clothes upon him as he was in his Bedd. All which artifices the Devil wil uſe in theſe laſt times, to ſee if he can draw away people from the ſure Word of God, to other phantaſtical revelations. Which Word, Peter ſaith in Epiſt. 2. Chap. 1. Verſ. 19. is more ſure to us, then a voyce from Heaven. Compare Gal. I. v. 8. The Devil in the laſt times wil uſe extreame diligence with all his devices, 2 Cor. 2.11. Tranſforming himſelfe into an Angell of light, and making HIS MINISTERS ſo to doe, 2 Cor. 11. that he himſelfe, and they may BEWITCH men from the truth, Gal. 3.1.

So that as there are ſeducing spirits of Devils, ſo of Men, 1 John 4.1. of which next, that we may take in all that this expreſſion of 1 Tim. 4. 1. may comprehend. Men-ſeducing-ſpirits are ſuch as pretend much of the ſpirit, either of Propheſie, or of holy illumination in knowledge (both of them in that 1 John 4.1. & 3.) but by their lips and lives it appeares, they are carryed to their opinions, or practiſes with a lying ſpirit: So in that 1 John 4. And that parallel place of our other Apoſtle under conſideration, Viz. Jude, Verſ. 19. Senſuall, not having the ſpirit: that is, They make boaſts of having the ſpirit, but indeed are quite contrary to having the ſpirit, for they are ſenſuall: They are ſo in their notions, and ſo in their actions; they are not ſpiritualized, but are carnal. So moſt ſadly in theſe dayes: The Seekers pretend the ſpirit, but lay aſide thoſe Ordinances that are appointed by the ſpirit, and wherein is heard the voice of the ſpirit, both from God to us, and in us to God. The Shakers pretend the ſpirit, but act in a fleſhly manner of quivering, interrupting one another, whiles both pretend to be moved by the ſpirit. The Familiſts pretend the ſpirit, yet refuſe a Chriſt come in the fleſh, who was moſt full of the ſpirit, and is the communicator of the ſpirit. The Ranters pretend the ſpirit, yet curſe, and ſweare, and Whore, moſt fleſhlily.

CHAP. IV.

A particular Parallell of our times, to Inchantment, Witchcraft, &c. ſeducing Spirits.

THat I may a little warne this preſent Age of having to doe with the Devil, and his Agents in wayes of Divinations, Inchantments, and other Diabolical operations, afore they are aware; let me take this opportunity of our matter and method, leading me hereunto from this Text of 1 Tim. 4.1. Seducing spirits, and Doctrines of Devils,

Firſt, To obſerve from Acts 19.19. that thoſe that act by the Devils aſſiſtance, doe pretend Art, yea, and Book-Art too, as wel as laudable Mathematicians doe for their commendable Arts.

Secondly, That the Devil, being a ſpirit of exceeding knowledge (for hee loſt onely his goodneſſe) He underſtanding better then men the Propheſies of the Old Teſtament, the ſecrets of nature, what nature may be heightened unto in being, or operation, and the dependence of actions, both naturally and morally, oft times doth hitt right in Predictions. As hee by his Oracle foretold Great Alexander of things, as of Victories, &c. change of Empires, &c. by knowledge he had ſtollen out of the Propheſie of Daniel 11.3. And ſo by his skil in mens natural complexions, and paſſions, and to varniſh incentive objects; obſerving what cauſes natural or moral doe uſually produce ſuch effects, He, and by his helpe, his Wizards, or Diviners foretel ſomtimes very right, what wil befal ſuch and ſuch men.

Then againe, by his exceeding power and agility, he can either change the viſive humour of the eye, or the condition of the ayre; or he can trouble the inward phanſie, making it to take notice of the phantaſmes he preſents, or ſtirr up melancholy, or the like humours, or patch up a body of the Elements, he acting in it as the ſoule thereof, or can act in the mouth of a Beaſt, by all which he hath made miſerable men thinke and ſay, they are Prophets, Chriſt, God (even as Nebuchadnezzar by a deep melancholy, and Satan let looſe upon him by Gods permiſſion, thought himſelfe, and ſo acted for many yeares, as a Beaſt.) And made an appearance of Samuel, and ſpake in the Serpent. Much more can hee doe in man by ſuggeſtion, obſeſſion, and poſſeſſion.

Thirdly, the Devil being moſt malicious againſt God, doth in every thing he can, oppoſe God: And therefore he alſo being a King or Prince, namely, of darkneſſe, and God of the World, wil have his Oracle, invent his words and lawes of the Art of Divination, &c. which he communicates to his Subjects, eſpecially to his truſty tryed ones, to put them in execution, to draw others to ſin. And therefore the Apoſtle cals all ſuperſtitious worſhip, Obſervations, actings, and communion with them, Diabolicall, 1 Cor. 10.20, 21. The Gentiles ſacrifices are ſacrificed to the Devill: And I would not (ſaith the Apoſtle to the Corinthians there) that yee ſhould have fellowſhip with Devils; yee cannot drink of the Cup of the Lord, and the Cup of Devils: yee cannot be partakers of the Lords Table, and of the Table of Devils.

Fourthly, In the laſt times, a little afore the comming of Chriſt, 2 Theſ. 2.1, 8, 9, 10, 11, 12. The principal wicked Agents of Satan ſhal come with the WORKINGS OF SATAN, with all power, and SIGNES, and LYING WONDERS; and with all DECEIVE ABLENESSE of unrighteouſneſſe in them that periſh, becauſe they received not the love of the truth. And for this cauſe God ſhal ſend them ſtrong DE LUSIONS that they ſhall beleeve a LYE; that they all might be damned, who beleeve not the truth, but had PLEASURE in unrighteouſneſſe.

Fifthly, The ground of Divination, or Sorcery, Inchantment, Witchcraft, &c. is a COVENANT. As God makes a Covenant with his people, ſealing it with Sacramental ſeales; by faith wherein, they can doe gracious acts, above, and contrary to fleſh and blood; as to defie Satan, conquer ſin, repel a temptation, and ſuffer great things patiently for the Name of Chriſt: Many Heroick inſtances whereof, and of other things, we have in the eleventh Chapter of the Epiſtle to the Hebrews; and the ten Perſecutions, and the Marian dayes; ſo the Devil, in deriſion of godlineſſe, and malice to God, and to draw away ſoules from entering into Covenant with God, makes a Covenant with wicked men, and ſeales it with many viſible ſignes, figures, &c. by confidence wherein, they are helped by him (God permitting) to doe ſtrange things. For which the Scripture is evident, Deut. 18.10. Moſes having named Diviners, Obſervers of times (or as ſome render it, Aſtrologers) Enchanters, and Witches, in the 11. Verſe he names Charmers as the ground worke of all before, and the ayde of them that follow, Viz. To conſult with a familiar Spirit, and Wizardly to know, and Necromantically to enquire of the dead. And with ſuch dependence to that which followes doth the Syriack render it: And hee names Charmers with this Notation [〈 in non-Latin alphabet 〉] Jungens junctionem, as Arias Montanus tranſlates it word for word: that is, Joyning into conjunction or agreement; yea, and of ſociety. For all that know but a little Hebrew can tei that [〈 in non-Latin alphabet 〉] ſignifies to be ſociated, aſſociated, conjoyned; uſed of Ephraims joyning with Idols, Hoſ. 4.17. That is, Reverencing, and truſting in Idols; as Inchanters, Diviners, Charmers, &c. doe in the Devil, as a part or appendix of their Covenant: yea, it ſignifies to be coupled, or to agree, or make an agreement with one. And Schindler ſaith, [〈 in non-Latin alphabet 〉] ſignifies an Inchanter, or one, Qui conſortium habet cum Daemonibus, that hath a ſhare with Devils, or a partnerſhip with Devils. Indeed theſe Diviners, &c. are they of whom that Iſa. 28.15. is moſt properly, and in a ſpeciall manner true, They have made a Covenant with Hell and Death. Other evill men doe metaphorically, by way of preſumption, and ſecurity in ſinning: But theſe properly, and by a kinde of paction. So much is intimated in Pſalm. 58.5 They are like the deafe Adder, that ſtoppeth her eare, which will not heare the voice of Charmers, the voice of a learned conjoyner of ſocieties, or skilful maker of Compacts: So the Hebrew exactly word for word ([〈 in non-Latin alphabet 〉]) Tis true, this is but a Simile or Compariſon; but in ſuch is ſuppoſed as granted, an evident truth in the particulars whence the ſimilitude is formed; elſe it had not been a familiar and plaine way of Preaching, ſo much uſed by Chriſt. So here tis taken for granted, that there are Charmers, and that Charmers are skilled in making Compacts. Not with Beaſts that were a ridiculous imagination; but with thoſe that can helpe them in their Art, who onely are the Devils; and ſo they come to have power to Charm, Inchant, and doe ſtrange things, beyond the ſtrength or ſphere of meer Art, or natural vertue. Which Covenant-making with the Devil, doth ſomething more appeare by the Devils offer, fully on his part, which he made to Chriſt, Matth. 4. That hee would give Chriſt all the Kingdomes, if he would fall downe and worſhip him: and for that end, formed ſomehow, before Chriſts ſenſes, a kinde of repreſentation of all the glory of the World: Which is ſufficient to ſhew how ready the Devil is to make a Covenant with men, and upon what tearmes, and what by permiſſion he can doe; and what opportunities he takes to make ſuch offers; namely, when men are in the greateſt diſtreſſe (as Chriſt now had faſted forty dayes and forty nights) in which he hopes, men having no help from God, and growing into deſperate diſcontent, his offers may be accepted. For ſurely if he would offer this to Chriſt, who fully would and did refuſe them, how much more to wicked men whoſe lives ſhew that their hearts are badd enough to cloſe with his offers. And we have experience to rivet this faſt and firme, from the confeſſions of Sorcerers, Diviners, Witches, &c. of very many Ages, who have acknowledged that by vertue of a Covenant with the Devill, they effected what they did. Which to be truly ſpoken by them, common reaſon muſt needs evince, ſeeing the Witch of Endor, and the like poore, ignorant, weak, and ſilly, and ſinful men, and women, have no true and right skill, nor divine gift, nor power over nature, &c. above other men, to act their feats; which other men out of Covenant with the Devil cannot act, of what indowments ſoever. Which is the more confirmed, becauſe this I am moſt ſure of, that whiles ſome of theſe Diabolical Artiſts have been at their feats, ſome worthy godly man in the company, ſecretly groaning earneſt prayer to God, that thoſe deluſions of the people might not be permitted, they have ſwet with endeavours to act their wonders, but in vaine, being unable to bring to paſſe; crying out, that ſome body in the company did hinder them, Certaine it is, that ſome wicked men have a ſpecial intimacy, intereſt, &c. with the Devill: Elſe why ſhould the Apoſtle intimate Idolaters have; that ſacrificing to the Devil, they have ſpecial Communion, fellowſhip, and partnerſhip with the Devil. Weigh that 1 Cor. 10.20, 21. wel; and they that can, the Greek alſo (for I cannot ſtand to dilate on all things intending all brevity) and conſider all the circumſtances of that Text, and you wil finde that Idolaters are in a great agreement with the Devil; and if they, much more Inchanters, if ſuch men be not both. For Idolatrous worſhip, and ceremonies, are the ſeales of a Diabolical Covenant; and amongſt Idolaters, are moſt Inchanters, Wiches, &c. as in Italy, &c. and formerly in England in the Popiſh times; even as the Heatheniſh Idolaters had commonly a great intereſt in the Devil, to give them anſwers, predictions, and counſel, as is abundantly to be ſeen in the Roman Hiſtories; and to appeare to them, and doe ſtrange things for them that give to him Heatheniſh idolatrous or Diabolicall worſhipp (the Apoſtle makes them all one, 1 Cor. 10.20.) as appeares in the Devils proceedings with the Indians and their Powwowes in New England, and elſewhere. And yet further: If theſe Diviners, Inchanters, &c. were not in ſome Covenant with the Devil, why doth the Scriptures mention them under the notion of THEM THAT HAVE, AND DEALE WITH FAMILIAR SPIRITS, Levit. 19. v. 31. Levit. 20.6. Deuter. 18.11. 1. Sam. 28.3, 7, 9. 2 Kings 21.6. and Chap. 23. Verſ. 24. 1 Chron. 10.13. 2 Chron. 33.6. Iſa. 8.19. Iſa. 29.3, 4. Surely this notation of a Familiar Spirit, and to HAVE a Familiar spirit, muſt of neceſſity import formally or equivalently, ſome Covenant or Compact, as the knot and league of this Familiarity. Heare learned Antiquity. Aben-Ezra, a learned Jew, whom Buxtorffe, and Doctor Willet, and Schindler, follow, and enlarge, [〈 in non-Latin alphabet 〉] ſay they (the word for a Familiar spirit, or one having a Familiar spirit, uſed in all thoſe Scriptures but now quoted) ſignifies one, who in giving anſwers by diabolicall Arts, enticeth men away from God. Alſo the word ſignifieth a Bottle. Hence according to the compoſition of both ſignifications, perſons having familiar ſpirits were ſo called, [〈 in non-Latin alphabet 〉] becauſe from the belly as ſwollen and blowne up, the Oracular anſwer proceeded. And for that they were called of the Greekes, [〈 in non-Latin alphabet 〉] that is, Such as spake out from the belly. Vocula quadam (ſaith Tertullian) ab eorum pudendis excitabatur. And they were called [〈 in non-Latin alphabet 〉], Pythones, by the Greeks and Latines (forſan, [〈 in non-Latin alphabet 〉]) for the ſame cauſe. The uncleane ſpirit making his ſeat in an uncleane place. And [〈 in non-Latin alphabet 〉] Haoboth, in Levit. 19.31. is taken for Bagnale oboth, the Maſters of Familiar spirits: As the Witch at Endor is called Bagnaleth obh, the Dame, or Miſtreſſe of a Familar Spirit. As the Familiar ſpirits are wont to call them Dames, or Miſtreſſes. And the Hebrew Doctors doe further declare the league of familiarity that is between the familiar ſpirits and them that have them, ſaying, [〈 in non-Latin alphabet 〉] one having a Familiar spirit, is hee [〈 in non-Latin alphabet 〉] &c. Qui ex juncturis aut axillis loquitur vel demonem facit aſcendere, ſeu evocat. Who from Conjoynings, or from between the meetings of the bodily members, &c. ſpeaketh, or cals up a Spirit, &c. Take it any way, it can import no leſſe then a Covenant between man and the Devil, as thoſe that have ſearched, or heard the confeſſions of Witches, wil eaſily yeeld. The word [〈 in non-Latin alphabet 〉] in the Talmud for a Familiar, is the name of the Divil giving anſwers, whom ſome WORSHIP, or of the WORSHIP of the Devil that gives anſwers. Which import alſo a Diabolical compact. For this worſhip is, ſaith Schindler, a ſort of Idolatry. And ſuch Idolatrous worſhip, and ceremonies, ſaith Maſter Perkins, are the ſeales in part of ſome Diabolical Covenants.

6. The advantages and opportunities Satan takes to bring men to this, to enter into Covenant with him (for that is his Art, to improve his devices, upon men taken at an advantage, 2 Cor. 2.11.) I ſay, the opportune advantages, are chiefly two; one when a man is very high, another when he is very low. Firſt, when high. High with pride, and ſelfe-admiration, affecting novelties, and wonders. This was the Devils fall; and therefore out of much experience, he knowes this to be a fit time to draw away others. By the rule of proportions, If wicked men doe great wickedneſſes, when ſwollen with great pride, ſelfe-admiration, and affectation of novel wonders: As Theudas did, when boaſted himſelfe to be ſome body, &c. Acts 5.36. And others did, when durſt ſpeake great ſwelling words, having mens perſons in admiration, &c. Jude, Verſ. 16. Then wicked men may doe greater wickedneſſes, as to compact with the Devil, to be able to be more wicked, when more ſwollen with greater pride, and ſelfe-admiration, &c. Wee have a plaine Text for it, Acts 8.9. There was a certaine man called Simon, which before time in the ſame City uſed SORCERY and bewitched the people of Samaria, GIVING OUT that himſelfe was ſome GREAT ONE; to whom they all GAVE HEED, &c. Saying, THIS MAN IS THE GREAT POVVER OF GOD. In which Text, without my enlarging, the meditational Reader may eaſily ſee that to be true that I have aſſerted. What will not men of infinite prowd ſpirits doe that they may be admired? Simon Magus, as it follows in this eighth of Acts (that is, Simon the Magician) firſt gave himſelfe to the Devil, that he might be admired. But when the Apoſtles by their moſt divine, and more wonderfull Doctrine, and Miracles, drew away his admirers to the Faith, then Simon Magus pretended alſo to beleeve, and alſo would be baptized; but ſtil having an eye to the Apoſtolicall new wonders, admiring them, and (as it follows) hoping to attaine to that power. For ſeeing by the Apoſtolicall impoſition of hands the holy Ghoſt was communicated to men, he offered Money for that power of communicating the holy Ghoſt to them on whom he ſhould lay his hands. An evident Character how men firſt bewitched, in a ſpiritual ſenſe, with ſwelling pride and ſelf-admiration, wil become any thing to advance themſelves.

They wil pretend to be on Gods ſide, and they wil be really on the Devils ſide, by Compact. This pride and ſelfe-admiration, and wonder-ſeeking in Simon, made it evident to Peter that he was yet in the gaull of bitterneſſe, and bond of iniquity: We ſee in theſe dayes, that men wil pretend to be Preachers, and wil in publike deliver moſt blaſphemous, and impious things, that pleaſe the fleſh, and promote beaſtial licentiouſneſſe, to the end that they may be followed and admired of the multitude, which generally (ſaith Chriſt) goe the broad way. To mee tis cleere by laying all good informations together, that Men and Women come to their height of impieties in this method of pride: Firſt, they thinke that a low thing, to waite on Ordinances, which all doe: They muſt be above the generality of men. Secondly, Next they muſt pretend they have revelations, and can of themſelves underſtand ſtrange things (as one of them ſayd ſhee was as wiſe as Solomon.) Thirdly, They are ſtrangely bewitched, and carried by the Devill to ſay and doe any thing that may pleaſe the fleſh, and promote their admiration. They can propheſie future things and not miſſe, as they pretend. They can goe naked, uſe Women in common, and blaſpheme, and drink an health to the Devil (I am ſure I ſpeake the truth) and yet doe not (as they ſay) ſinne in all this. Yea, tis a conſuming of all fleſh, as their phraſe is; that is, to debauch and diſgrace all that men (as they ſay) put righteouſneſs in, as fleſhly. And then fourthly, What is next to all this, but if not in compact with the Devil already, they are in the ready way, For ſome of them doe ſtrange things. But let me add this caution, that Satan ſometimes doth Compact, and concurr with, and aſſiſt men and Women to operate Diabolically under a finer garbe, of ſeeming Art, civiller carriage, and words that ſound of Religion; as by experience hath been known of ſeveral. Of this more after. The ſecond opportune advantage is lownes of condition: When Men through croſſes, wrongs, vexations, wants, &c. are in deep diſcontent; ſo that they ſay in their hearts, what would not they doe, that they might be revenged on ſuch and ſuch. At ſuch times as theſe the Devil by voyce onely, or by ſome ſhape alſo approacheth neer to them, offering them ayde; eſpecially upon his conditions. The Devil alſo ſince his fal into his low miſery, knoweth, and that by experience, that this alſo is a faire opportunity to draw men into Compact; as diſcontent makes him deſperately malicious to doe any wickedneſſe, let God be offended never ſo much. By the ſame proportion that Saul in his diſcontent would conſult with the Devil by the Witch of Endor, though before he had put away thoſe that had familiar spirits, and the Wizards out of the Land; by the ſame reaſon, men are drawne into league to be Witches and Inchanters. And truely there is not a little towards a Covenant with the Devil, to goe to Witches with confidence, they can and wil anſwer to their deſires; even * as Faith in God is the maine of godly mens Covenant with God. And if (as Maſter Capell proves it, in his Book of Temptations) it be a kinde of ſubjection to the Devil, to be afrayd (becauſe of him) to goe into a dark room about neceſſary buſineſſe; or to yeeld to turn about the face in prayer, to ſee if the Devill be behinds, as the phantaſie imagined him to be there; there muſt be much more then a ſubjection, in confidence in the Devil; or Witches wil and power to helpe. This that I have ſayd about diſcontent is verified by confeſſion of Witches. And by much experience tis evident that both advantages and opportunities are moſt improved by Satan, upon perſons moſt paſſionate.

Seventhly, The Covenant theſe men may be in, with the Devil, is twofold, according to the manner of it.

Firſt, Expreſſe, to this effect (as hath been confeſſed by many that have ſo Covenanted) The Witch or Sorcerer on his part binds himſelfe by ſolemne vow to renounce the true God, and his Word, and his Covenant in baptiſme, and his redemption by Chriſt; and to beleeve in the Devill, and to expect and receive help from the Devill; and in the end of his life to give the Devil his ſoule or body, or both. And to ſeale this Covenant, he preſently gives the Devil, either his hand-writing, or ſome dropps of his blood. The Devil on his part promiſeth to be at this man or womans command, to appeare in any ſhape; to adviſe, to carry him or her any whither, and to doe for them whatſoever they ſhall deſire of him. You may by the way profitably parallel the preſent times with this; men now denying the true God, ſaying, the Creature is God, and God is the Creature; and have not gainſayed, when it hath been objected to them, ſaying, Then you will make the Devill to be God. Denying alſo the Word of God, blaſpheming it: Renouncing likewiſe all Ordinances, all Baptiſme, holy Supper, &c. And in their impieties and blaſphemies indeavouring to diſgrace all goodneſſe, they doe interpretatively give themſelves to the Devill. And therefore no wonder that ſome of them can tel, and doe, ſtrange things.

Secondly, A Covenant with the Devil may be onely implicite; when men uſe ſuperſtitious formes of words, or Charmes in way of conjuring or calling for the Devils help in the diſtinct ſtrong thoughts and deſires of the heart to that end; though vocally there be no words of Covenant, or plaine bidding the Devil to appeare or doe. Here is on mans part a ful conſent and confidence to worke with the Devil; and on the Devils part he anſwers to their meaning, and ſo witneſſeth the agreement on his part: And mutual conſent, though but manifeſted by ſignes is a Covenant. As if two dumbe, or deafe perſons ſhould make ſignes of their mutual conſent to marry. 2. When men uſe ſuperſtitious means, with the ſame deſire and confidence of the Devils ayde. As an Image of a man in Clay with a Thorne in it, or an Egg-ſhell in a Paile of water toſſed, with deſire and confidence, that ſo the Devil ſhal wound ſuch a man, or toſſe ſuch a Ship at Sea; or by ſuch and ſuch Circles, Figures, and Anticks, to deſire earneſtly, and to beleeve confidently that ſuch and ſuch things ſhal be brought to paſſe.

Theſe Diabolical Arts, in generall, are, either operation of ſtrange things, or Declaration of hidden things. 1. Operation of ſtrange things, in ſpeciall, is either Charming, or deluding. Inchanting, or Charming (which ſpecifically is the ſame) is a working of ſtrange wonders by a Charme; as to raiſe Tempeſts, poyſon the Ayre to infection, blaſting of Corne, hurting of Men, Women, and Children, killing or miſcheiving of Cattle, or other Creatures. As alſo to allay, or cure the aforeſayd Maladies. What Satan can doe, his inchanting-charming-Agents can doe: Or rather they be but the Puppiets, he is the hand that moves and doth all, behind the painted Cloth of Sorcereris, antick geſtures and feits. Now by Gods permiſſion, Satan (Job Chap. 1. and Chap. 2.) raiſed great Tempeſts of winde that blew downe the Houſe on Jobs Children, cauſed thunder and lightening, or like fiery Meteors (which as Keckerman, the Chriſtian Philoſopher ſaith, the Devil doth much abuſe) that burnt Jobs Sheep and Shepheards. And finally, ſmote Job himſelfe all over with moſt noyſome Ulcers. The charming of Adders we touched afore, out of Pſal. 58. Add Eccleſ. 10.11. The Serpent will bite, without Inchantment; or if he be not charmed. Of men, ſee Num. 23.23. Balaam ſaith, Surely there is no inchantment againſt Jacob. Should ſeeme that Balaam was an Inchanter; which more appeares becauſe he was hired to curſe the Iſraelites that they might be ſmitten, and deſtroyed, Numb. 22.6. &c. But onely God hindered him (as he confeſſeth) otherwiſe it appeares by the fame that went of him, brought to the eares of Balaak King of Moab, from farr, hee could have done it. Ibid. Numb. 22. And Chap. 23. This Inchanting or Charming as a miſcheivous and ſinful thing, is forbidden, Deut. 18.10, 11. There ſhal not be found among you an Inchanter, Witch, or Charmer (which are all one in Diabolical operations.) Whereby it appeares that neither the thing, nor the meanes are lawfull.

1. A Charme, or Spel expreſſe, is a ſentence of words (which in themſelves are but a ſound for quality, and a meaſure of ſo many ſyllables for quantity, and therefore ineffectual in themſelves) uſed by the Inchanter or Charmer, as a watch-word to the Devil to help him according to his deſire and confidence in him to work wonders. Sometimes this Charme or Spel is plainer, whimpering and muttering ſome ſound of praiſes, or prayer (as in proportion to thoſe now, Balaam of old offered Sacrifices, when he tryed to have power to Inchant) but uſually impertinent and unſutable to that they intend. I ſaw one that was ſuſpected, and had been examined for a Witch (and looked likely enough, and at a word of hers, a Boy fel downe, and his limbs ſhrunk up) who as ſhee went along uſed good words: In the particular of plaine Charmes, they uſe alſo that in John 1.1. In principio erat verbum; and formes of naming the Trinity, but ſtil to their owne ſinful end. More uſually they uſe and mutter uncoth, and (to us) nonſenſe formes of words. All which are found in the confeſſions and Hiſtories of theſe Artiſts; and ſuch their uſe, by them, whatever the words in themſelves ſignifie, Gramatically, muſt needs be Diabolical. Becauſe they have no ſuch efficacy or uſe by Gods Ordinance; they effect no ſuch thing, as spoken by thoſe that are not in Compact with the Devill; nor as a naturall Agent doe they Phyſically touch, and work upon the Patient. Maſter Perkins ſaith, That much of this nature are Amulets, things to hang about the neck againſt Witchcraft; Popiſh exorciſms, conjuring Salt, holy water, &c. and a verbal uſe of the name Jeſus, conſiſting of thoſe letters and ſyllables in that language, to drive away the Devil, or Inchantments; ſo the croſſing of the body with ones finger to preſerve one from the Devil; the ſcratching of a Witch to diſcover, or cure witchcraft. But they are not reall charmings or Inchantings in them that uſe them ſuperſtitiouſly through ſimple ignorance, having no Compact expreſly or implicitely with the Devil, with deſire and confidence to act from him; although by theſe they be in a faire way, as going to Inchanters, is the next doore to Inchanting.

A Charme implicit, is when theſe Diabolical Artiſts making Characters, Figures, Images, &c. with ſeveral poſtures and geſtures, ſpeake onely in their hearts their vehement deſires and confidence, that ſo the evil event ſhal be, and tis brought to paſſe. As to make Circles, by vertue whereof (as they pretend, but indeed by helpe of the Devil) to doe wonders; or to make the Image of Man or Beaſt, in Wax, Clay, Dough, or, &c. and to bury it in the ground, or in water, or burne it in the fire, thereby intending, deſiring, and beleeving, the death of the thing whereof they made the Image; or hiding the Image where it cannot be found, intending as aforeſaid, the utter loſſe of the thing repreſented; or to make impreſſions on ſuch Images with Pins, Thornes, or the like Inſtrument, in any part of it, intending likewiſe the torment of the things repreſented, in the ſame parts; and accordingly the ſayd things are done. This is a Diabolical Art, in which ſome Witches have been taken in the very act; and is an implicit Charme, becauſe the heart mutters over it, his curſed deſires. Thus of Charming or Inchantment.

2. Of Deluding, otherwiſe called Jugling. Deluſion is, when the Devill by theſe Artiſts makes one beleeve he ſees that, which indeed he doth not ſee. There are three concurrences to ſight, The faculty of the eye, the object of the thing, and the ayre, as the medium. Now Satan, a powerful, active, and agil ſpirit, can adulterate, corrupt, alter, or ſophiſticate all theſe very much. All this is made out fully by laying together, Firſt, that feat of the Witch at Endor. Secondly, Satans ſhewing Chriſt at once all the Kingdomes of the World, &c. And thirdly, the word the Apoſtle uſeth, Gal. 3.1. to expreſſe the ſpiritual bewitching of the Galatians. The Devil could not bring up the body of Samuel that holy Prophet, as he could not meddle with Moſes body, though he contended with the Angel about it. Jude, Verſ. 9. For they that dye in the Lord, doe reſt, faith John in the Revelations. And the Devil betrayed himſelfe to the godly Readers of that Story, 1 Sam. 28. 19. For, the Devil repreſents one, in the likeneſſe of Samuel, and ſpeaking in the language and godly phraſe of Samuel, &c. and yet tels wicked Saul, that Saul ſhould be with him to morrow (in the other World.) We know Saul went not to Samuel in the other World, according to our information out of Scripture. In like manner it was impoſſible for Satan to ſhew to Chriſts humane eye, all the Kingdomes on the round World, and all their glory in one moment, upon one and the ſame Mountaine, as he pretended, Luke 4.5. Therefore this was but a phantaſme or fiction of Satans artifice. So Gal. 3.1. Paul in his compariſon, to ſignifie the Galatians ſpiritual bewitching from the truth, uſeth the word belonging to the nature of witchcraft, [〈 in non-Latin alphabet 〉] that is, Hath bewitched you by making you to ſee, that which you doe not ſee; as to thinke you ſee that to be truth which is not truth. [〈 in non-Latin alphabet 〉], pur for eaſier pronunciation, in ſtead of [〈 in non-Latin alphabet 〉], (Budeus, &c. So it ſuits with the word in Hebrew [〈 in non-Latin alphabet 〉] (Alapid) which ſignifies to change or turne. So it ſuits more with the Greek [〈 in non-Latin alphabet 〉], to kil with the eyes. So it ſuits better with our Latine, Viz. Faſcino, to bewitch, which (as our Latiniſts may ſee) is thence derived. So that lay all theſe together, and it wil be plaine, that the Witch, Jugler, &c. can delude a mans ſight, as if he ſaw reall ſtrange things, by altering the viſive humour of the eye, the courſe of the ayre, and aſpect of the object. This Deluſion then, is a Diabolical Art of Jugling and deceiving a mans ſight, above the ordinary courſe of nature in ſhews of ſtrange wonders done, which really and in natural verity are not done. Active men of great agility of body may doe ſtrange feats, through hoops, &c. And men of great witt and nimbleneſſe of hand may make beholders admire their Hocus-pocus. And true Artiſts, by experiments of Opticks, in angled Glaſſes, by compoundings and dividings, and reflexions, and refractions of light and darkneſſe, make wonderful ſhewes. And other myſteries of true nature there are, to make an Egg into any faſhion, onely by diſolving the Shell into ſoftneſſe, by Vinegar, &c. or to make an Egg-ſhel to fly up: As for natural feats of Fireworks you know or ſee many; but all theſe are ſtil within the ſphere of nature. And men wonder, becauſe they doe not perceive the true natural cauſe and way of ſuch facts; which true Philoſophers and Artiſts can declare unto them. But the Deluſion we ſpeak of, is above any true natural cauſe, wrought by the help of the Devil, not of God, or of nature. Inſtances of Deluſions we have, Exod. 7, 8, and 9. Chapters. Where the Magicians turned Rods into Serpents, Rivers into blood, Waters into Froggs. Which could not be really done by them (but onely they made an appearance of ſome ſuch things.) Firſt, becauſe the real working of ſuch things is mediate creation (like the making of Adams body of Earth.) Now Creation is ſo the immediate worke of Gods Divine power, that wee juſtly in our Creed, according to the Scriptures, make it the peculiar diſtinguiſhing title of God. Therefore onely thoſe that are aſſiſted extraordinarily with the immediate concurrence of God, can doe ſo. As the Prophet in raiſing the dead Childe to life; Chriſt in turning Water into Wine; and Moſes in doing theſe, and the Apoſtles other Miracles. But theſe men of Aegypt are called Magicians, and their Art Inchantment, both which are abhorringly forbidden every where in the Scriptures; and therefore they did not act by the power of God. Secondly, becauſe in token of Gods defiance againſt their wicked artifice, Moſes Serpent ſwallowed up theirs, as a ſufficient token that Moſes wrought by the power of God, which overmaſtered their devices. Thirdly, Becauſe there are ſuch teſtimonies given to the Miracles done by Moſes through the power of God, that they were done really, as are not given to them done by the Magicians; namely, That the Rivers turned into blood, ſtunk, killed the Fiſh, were ſo loathſome, that the Aegyptians could not drinke of them. And that the Froggs had really life, ſo that when by the power of God, they were killed, they putrified, and annoyed all Aegypt with the evil favour of their putrifaction. Fourthly, Becauſe the Magicians could not doe leſſer things, as to keep off the Boyles inflicted upon all Aegypt, off of themſelves; nor could they make the ſhew of Lice. But which is the fifth reaſon, they confeſſed there was the finger of God in that Miracle: And by the ſame proportion there was the finger of God in the other Miracles, ſeeing they were greater.

Thus much of Diabolical operation of ſtrange things: Next of the other general; namely, of Declaration of hidden things, either paſt, preſent, or future, called Divination. Theſe things the Devil can help his Agents to declare, ſo farr as God permits, partly by his skill in the Propheſies of the Scriptures; as before we gave an inſtance of his telling Alexander future things, out of Dan. 11. partly by his ſwiftneſſe, as a spirit, quickly to be any where; and ſo the Legions of theſe evil ſpirits are at all the conſultations of ſtate in ſeveral Nations and places, Dan. 10.13. Job 1.7. Matth. 4. Luke, Chap. 4 Verſ. 5, 6, 7, 8, 9. Partly by his great knowledge above all naturall men, of the Complexions of men, nature of Hearbs, Stones, Beaſts, and all Creatures; as appeares in part, in the Story of poſſeſſing the Swine of the Gadarens, and their diſcontent that owned them; Partly by his effectual power (God permitting) to make men and things to doe as he doth predict: For hee can (by Divine permiſſion) poſſeſſe a man within, or obſeſſe him without; or ſuggeſt, preſent and inſpire into his phantaſie ſtrange imaginations.

CHAP. V.

Of Divination by immediate helpe of the Devill.

THE Devil in this Art of Divination, either maketh the Witch, or Diviner his Inſtrument; or elſe maketh other things the Diviner, or Witches inſtruments; the Devil ſtil concurring.

1. The Devil makes the Witch or Diviner his immediate inſtrument in Divination, when hee immediately informing the Witches and Diviners, inableth them to tel many hidden things, he ſpeaking in them or by them. In this reſpect in part, is the Devill called a Familiar spirit, and the Diviner is called, one that hath a Familiar spirit ſo frequently in Scripture, as we touched afore; ſhewing there, that the ground of this familiarity was a Diabolical Covenant; and now we add, that the Devils continuall preſence in, or with the Diviner or Witch to aſſiſt in Divination is the manner of the familiarity.

In the Diviner, giving anſwers and predictions, as in Acts 16.16. A certaine Damoſell poſſeſſed with a spirit of divination met us, which brought her Maſter much gaine by ſoothſaying. Sooth is an old Engliſh word to ſignifie truth: as in ſtead of in good truth, men were wont to ſay, In good ſooth. Marke it, in this Text ſhee is ſaid to have a ſpirit of Divination; and it was in her, for he poſſeſſed her, and that ſpirit gave anſwers thence, for ſhee brought her Maſter profit by Soothſaying. And Verſ. 18. that ſpirit is commanded, and accordingly is remanded out of her. Whereby its plaine that from within her he gave the anſwers. Of the manner we ſpake afore, in diſcuſſing the name Obh, of one that had a Familiar ſpirit. Weigh well, Iſa. 29.4. The Devill is with the Diviners or Witches, when he by his wonderful inſpirations, and putting them into ſtrang tranſes and furies, revealeth hidden things to them; as we have Hiſtories of experiences in this kinde: Which tranſes of Diviners are farre different from divine heavenly extaſies; namely, both, becauſe thoſe deprive the Witches of their reaſon for that time, mixing a kinde of madneſſe and frenzie with their imaginations, Iſa. 44.25. Hoſ. 9.7. theſe, on the other ſide, preſerve the reaſon of Saints, and ſpeak diſtinctly to reaſon. As alſo thoſe in Witches may utter ſome peices of truth, yet doe tend to diſparage it, or draw men to doubt of it. But theſe in the Saints are altogether for manifeſtation, and confirmation of the truth. We read in the Scriptures, and in Hiſtories, what madd fits the Diviners had, crying out, and clamouring like frenzie men. And though the Devill in them confeſſed Jeſus (Mark 1.24.) yet with a prejudice caſt upon him that he was of Nazareth, which was in Galilee, Matth. 2.22, 23. which names of Nazareth and Galilee, were both prejudical to the Jewes receiving Chriſt; becauſe it was propheſied he ſhould come out of Bethlehem, which though he did, Matth. 2.1. Yet this the Devill in his poſſeſſed would not confeſſe, but proclaimed him to be of Nazareth, and this took with the people generally (eſpecially becauſe he had dwelt there a while becauſe of perſecution.) See Matth. 21.10, 11. And when hee came to Jeruſalem, all the City was moved, ſaying, Who is this? And the multitude ſayd, This is Jeſus the Prophet of NAZARETH of GALILEE. So Matth. 26.71. They accuſe Peter, one ſaying, This fellow alſo was with Jeſus of NAZARETH. And then another ſaying, Thou alſo waſt with Jeſus of GALILEE. And this made them that were good men that knew not ſo perfectly his birth at Bethlehem, as his living at Nazareth in Galilee, to wonder at a good Prophets ariſing out of Nazareth. So good Nathanael, John 1.46. Can any good thing come out of Nazareth. But the unbeleevers upon this account refuſe him; and endeavour to keep Nicodemus off, John 7.52. Search and looke, for out of GALILEE ariſeth no Prophet. This is juſt like thoſe furies that are in the Ranters of this preſent Age, they pretend to Preach and ſpeak ſome good things; but mix many abominable blaſphemies, to the diſhonour of God and Religion. But divine extaſies in good men are wholy for the revelation and confirmation of the truth. See in that of Peter, Acts 10. And that of Paul, 2 Cor. 12. By the firſt is revealed and confirmed the call of the Gentiles: By the ſecond, the call of the Apoſtle, the knowledge of the excellency of Chriſt, and the glory of locall Heaven, which are things now doubted of by this preſent Age.

Thus you ſee how in Divination, the Devill makes Diviners, or Witches his immediate Inſtruments, he ſpeaking in them or to them, to informe their Clients.

Next followes, how in Divination, the Devill makes other things the inſtruments of the Diviners, or Witches, whereby to make knowne his minde to them for predictions to others, that ſeek to them for that purpoſe; and theſe Inſtruments, with the art of uſing, are as really the doctrines of Devils (as the Apoſtle ſpeaks) as any of all that hath been ſayd touching Witchery, Inchantment, &c. And all as truely the Doctrine of Devils, as Doctrines of Hereſie and impiety, if not more immediately of the Devill, then Hereſies and Impieties, which are compounded partly of the wicked reaſon and luſts in men, and partly of the Devils ſuggeſtions.

Theſe inſtruments, wayes, and devices, with the artifice of uſing, and underſtanding them (of which we are now to ſpeak) are ſpecifically and principally eight.

Firſt, Auſpicie; that is, Aves aſpicere, to Divine, by beholding the flying of Birds.

Secondly, Augurie; that is, Avium garritus, to Divine by the noyſe of Birds.

Thirdly, Pullarie, of Pulli, to Divine by Pullen, or Chickens.

Fourthly, Aruſpicie; that is, to Divine Aras inſpiciendo, by looking on, and into Sacrifices on the Altars.

Fifthly, Sortilegie ſortilegium; that is, Divination by lots.

Sixthly, Necromancie; that is, [〈 in non-Latin alphabet 〉], or, [〈 in non-Latin alphabet 〉], a Divining by the dead; that is, making (as is pretended) the dead to riſe, and declare that which is deſired; which we Engliſh men commonly call the Black Art.

Seventhly, Oneiromancie, or Oneirologie; that is, [〈 in non-Latin alphabet 〉], ſeu [〈 in non-Latin alphabet 〉], a Divining by a judgement given upon dreames.

Eighthly, Aſtrologie; that is, [〈 in non-Latin alphabet 〉], to Divine by judgement on the effects of Planets, &c. Lawful Aſtronomie having another name, is the meaſure, motion, diſtances, &c. of the Starrs obvious to ſight. And becauſe there is a lawfull naturall Meteorologie, from apparant cauſes; as touching Weather, Tydes of the Sea, &c. therefore for more diſtinction, the unlawfull Aſtrologie of ſecret events from pretended hidden vertues in the Starrs, and their power upon the arbitrary wils and judgements in men, is called Judiciary Aſtrologie.

Of theſe eight we ſhall ſpeake, both becauſe to theſe, all other Magical Doctrines of the Devill may be reduced; as alſo becauſe moſt of theſe, in whole or in part, are in theſe moſt evill dayes in credit with perſons named Profeſſors, or Chriſtians.

CHAP. VI.

Of Diabolicall Divination by Auſpicie, the flying of Birds; Augurie, the noyſe of Birds; Pullarie, the Chickens eating their meat, and by other Occurrences of Beaſts and Things, either conducing to, or concurring with, the ſayd Arts, or are Appendices of this kinde of Divination in generall.

OUR firſt worke muſt be to heare the voice of the Word of God, what it intimates of, and ſpeakes againſt theſe things, as obſerving the inclinations of men to theſe, Deut. 18.10. There ſhall not be among you an Inchanter. The Hebrew is, [〈 in non-Latin alphabet 〉] which by the conſent of moſt, both Jewes and Gentiles, in all the learned ancient languages, ſignifies ſuch a one as practiſeth the aforeſayd Arts. The Chaldee Paraphraſe renders it by a word neer the ſame; namely, [〈 in non-Latin alphabet 〉] which the Tranſlators of the Chaldee render, Qui obſervat auguria. The Syriack, Augur. The Arabick, Augur. The Samaritan, Qui auguretur. The Septuagint, [〈 in non-Latin alphabet 〉], one augurating. Hierom in his latine Tranſlation, Qui obſervet auguria. R. Abraham in his Commentary on this place, renders it, There ſhall not be found in thee, one augurating. The Hebrew Doctors ſay of our word [〈 in non-Latin alphabet 〉] that it ſignifies one that Divines by food falling out of the mouth; by the falling of ones Staffe out of the hand; by ones Son calling his Father back againe; by a Crow crying towards, or after one; by an Hart, Kidd, Goate, Roe, interrupting a man in his way; by a Serpent on the right hand, or a Fox on the left hand; or by a Weeſell, or by Birds, or by Starrs.

It appears already by that which hath been ſayd.

1. That men are inclined to the foreſayd Diabolical Arts. Evil manners occaſion good Laws.
2. That as Augurie is ſometimes taken preciſely for divination by the chattering or noyſe of birds, ſo ſometimes by the figure Synechdoche, for many other kindes of Divinations (which we call Soothſayings.)
3. That all theſe are condemned by the word of God, both in the fore quoted Deut. 18.10.

And alſo in Levit. 19.26. Ye ſhall not eat any thing with the blood, neither ſhall ye uſe inchantment, nor obſerve times. The word, ye ſhall not uſe inchantment, are in the Arabian language, do not Auſpicate, or uſe not Auſpicie, that is (as we explained afore) Divine not by beholding birds, or obſerving the flying of birds in the Syriack do not augurate by a winged living creature. The Samaritan, is, Neither ſhall ye augurate: Augurie being properly taken, ſignifying (as we ſaid afore) Divining by the noiſe of birds. Hierome alſo in latine, and the Septuagint in greek render it, ye ſhall not Augurate. So the Caldee alſo.

The ſinful ſuperſtition, and diabolical art uſed in theſe three kinds of divination, (that we here put together in this chapter, becauſe of the interchangeable intermingling of them in ſeveral circumſtances and appendices) is in briefe this:

The Augure, or Augurer, or hee that uſeth Auſpicie, ſate on ſome kinde of Tower, the ayre being clear without dark Clouds or raine, with his Lituus, a crooked Staffe in his hand, clothed in his Laena, a robe adorned with Scarlet and Crimſon guards; his head covered, his face towards the Eaſt; in which poſture, he quartered out with his Staffe, the Heavens into certaine Temples, Regions, or diviſions, obſerving in which of them the Birds did appeare: If they came towards his left hand, then that was a token of good luck, becauſe it ſhewed that they came from their Heatheniſh God his right hand. For the givers right hand is towards the receivers left hand. From this ſuperſtitious divination, ſprang thoſe phraſes among the Latines and Greeks, Auſpicari rem, to begin a matter (with auſpicie) to doe a thing, Bonis avibus, with lucky Birds, or Bonis auſpicijs, with lucky auſpicie. And ſo on the contrary, Malis avibus, or Malis auſpicijs, with ill Birds, or ill auſpicie; that is, with ill luck, as they called it; and Chriſtians too much to this day uſe the word Luck. Tully, l. 1. de divinat. A ſiniſtrâ cornice ratum. i. e. It was ratified by a Crow flying to the left hand. And in the Law of twelve Tables, Ave ſiniſtrâ populi magiſter eſto: So they had this phraſe: They began nothing in auſpicatò, without conſulting with the Augures; ſo they had theſe phraſes, [〈 in non-Latin alphabet 〉], The right hand augurie, [〈 in non-Latin alphabet 〉], An augurie of health or ſafety. [〈 in non-Latin alphabet 〉], An augurie or divination of what ſhall come to paſſe in the way. Ariſtot. l. 5. Polit. Cap. 4. ſaith, [〈 in non-Latin alphabet 〉], &c. He fell into a ſad or ſorrowfull augurie. And Lipſius (Elect. l. 2. c. 2.) ſaith, that the Grecians from hence called the left hand, [〈 in non-Latin alphabet 〉], becauſe it ſignified in augurie, [〈 in non-Latin alphabet 〉], the beſt luck. As the Romans named ſiniſtrum, the left (as Serv. Aen. 1.2. ſaith) a ſinendo, permitting it ſo to be. Together with their Augurie by flight and ſight of Birds, the Augure did ſometimes kill a Sacrifice, and effata recantat, makes his prayers to this effect: Father Jupiter, if this thing ſhall be good and lawfull for us, let there be certaine and evident ſignes within the borders I have quartered out (namely, by his Staffe, as afore deſcribed.) And according to ſignes, ſo he did, Pronunciare, or Obnunciare, pronounce it ratified, or renounce it as unlawfull: And from this twofold augurating with, and without prayer, were ſignes diſtinguiſhed into Oblative, offered to the Augure, or, &c. without prayer: and Impetrativa, obtained by prayer. And the good ſignes were called Proſpera, and the badd Adverſa. Add further, that the Augure that did pronounce, or renounce any thing ratifiedly, did firſt ſee more then one onely ſigne, the one following the other, before he undertooke to give a peremptory judgement; and therefore did not onely obſerve the flying, or crying of Birds, but ſecondly Thunder, which if on the left hand of the Augure, Tonitruſve ſiniſtri (Ovid. Triſt. l. 1. Eleg. 8.) and Intonuit laevum, it ſignified (as they ſpeake) good luck. Thirdly, The manner of Chickens, eating crums caſt to them (of which by and by.) Fourthly, Beaſts croſſing the way, or appearing in ſome unwonted place. Fifthly, Some ſuppoſed voice, they know not whence (as Caedmus thought he heard ſuch a voyce when he killed the Serpent, Vox ſubitò audita eſt neque erat cognoſcere promptum unde, ſed audita eſt, Ovid. Met. l. 3. Fab. 1.) Sixthly, Caſualties, whether (as they had their rules of interpretation from the Devil) they were Bona omina, of a good ſignification, or Dira, i. e. Dei ira, ſuch as ſignified the anger of their Gods; as the falling of Salt towards them at the Table, or the ſpilling of Wine on their clothes.

For Pullarie, you ſee it involved in, and chained to Augurie and Auſpicie; not onely by our Hiſtory of their ſuperſtitions, but alſo by thoſe Scriptures afore quoted, as the Hebrew Doctors expound them, that beſt know their owne language; therefore of this kinde of Divination briefly.

The manner was this, that if in a morning the Bird-Prophet caſt crums to Chicken in a Pen, the doore of it being opened with ſilence, and the Chicken made no haſte to their meat, or walked by it, or came not at all to it, then it ſignified the Gods did not approve of the enterprize; but if the Chicken came haſtily out, and eate ſo greedily, that ſome of the meat fell out of their mouths, this ſignified the Gods approving of the enterprize. And thus the Pullarius, the Bird-Prophet did divine by Pullens greedy eating of crums, to a letting ſome fall, and rebound againſt the ground; whence the Divination was called Tripudium; that is, a rebounding on the ground. This Pullarie, tis thought came from the Lycians, who when they would know the minde of their Gods in any buſineſſe, went to the Fountaine dedicated to Apollo, into which, caſting their baites, if the Fiſhes did eate them, they underſtood it a ſigne of good luck; if not, then of ill luck, Alex. Gen. l. 1. c. 29.

For a parallel of theſe times with theſe kinds of Obſervations and practices; tis eaſily made, as to the ſubſtance, though not in every circumſtance.

Firſt, For Birds, tis common in theſe dayes for people to make theſe obſervations; That by chattering of Magpies, they know they ſhall have ſtrangers; by the flying and crying of Ravens over their houſes, eſpecially in the dusk evening, and where one is ſick, they conclude death: The ſame they conclude by the much crying of Owles in the night, neer their houſes at ſuch a time. The ſame they conclude of a Cricket crying in an houſe where was wont to be none. There is (and I think it is in the Book of Martyrs) a Story of a perſecutor, over whom a Raven or Crow flying over his head, and dunging upon his head, did ſo much regard it as an evill ſigne, that he fell into ſuch a vehement diſcontent, that he went home curſing the Crow, and dyed: And as a juſt judgement on them that regard ſuch ſuperſtitious things as theſe, the Devill hath manifeſted his preſence with ſome, to the making of them Witches, by an Hen and Chickens, and to others, as a Crow.

Secondly, For Beaſts, their obſervations are, If Doggs houle in the night neer an houſe where ſome body is ſick, tis a ſigne of death. If an Hare or the like creature croſſe the way where one is going, it is (they ſay) a ſigne of very ill luck. In ſo much as ſome in company with a Woman great with Childe, have upon the croſſing of ſuch creatures, cut or torne ſome of the clothes off that Woman with Childe to prevent (as they imagined) the ill luck that might befal her. I know I tell you that which is moſt true: And I hope in ſuch a ſubject as this touching theſe ſuperſtitions, I ſhall not offend in acquainting you with theſe particulars.

Thirdly, For contingencies of things, how common is it for people to account it a ſigne of ill luck to have the Salt-ſeller to be overturned, the Salt falling towards them: And as common, to look upon any thing almoſt comming to paſſe that is not uſuall, to be a ſigne that ſuch an act was wel or ill done (as people pleaſe to interpret it) which was done a little afore the appearance of that ſigne: So how common is it to ſay a Winter thunder is an ill ſigne: And how frequent is it with people (eſpecially of the more ignorant ſort, which makes the things more ſuſpected) to think and ſay (as Maſter Perkins relates) if they finde ſome peices of Iron, it is a prediction of good luck to the finders. If they finde a peice of Silver, it is a fore-token of ill luck to them. If their eares tingle, they ſay it is a ſigne they have ſome enemies abroad, that doe, or are about to ſpeake evill of them: So if their right eye itcheth, it betokens ſorrowfull weeping; if the left eye itcheth, then it betokens joyfull laughter: And ſo from the itching of the noſe, and elbow, and ſeverall affectings of ſeverall parts, they make ſeverall predictions, too ſilly to be mentioned, though regarded by them.

I am ſure theſe kinde of men and Women have as the Apoſtle ſaith, Itching eares; giving heed to Doctrines and rudiments, that are not of God. And ſo ſuch doctrines, ſuch lives.

Fourthly, For voyces, theſe alſo are much hearkened after, and heeded and regarded, in theſe evill times of ſpirituall doteages. I ſpeake what I know, of pretended high Profeſſors. They teach one another to goe downe to the lower end of the Orchard, or the like ſolitary place, there to heare a voyce that ſhall be ſpoken to them; and they doe hearken for voyces: And moſt likely that they that doe attend for ſuch voyces, may hear them; even from the Devill; for we ſhewed afore, how the Devill doth not onely ſpeake by Men and Women, but to Men and Women. I ſay, voyces from the Devil not from God; becauſe the word, Iſa. 8.20. Heb. 1.1. 2 Pet. 1.19. and every where commands us to hearken to the voyce of the written Word. And to turne away from the certaine word, to uncertaine voyces, what and whence they are, muſt needs be from the Devil. As Papiſts giving a Stone, or Woodden Croſſe the right hand as they goe or ride by, ſome alſo putting off their Hats, in ſo doing are guided by Diabolicall ſuperſtition; that Croſſe being not appointed a Medium cultus. (Compare Exod. 32.5. 1 Cor. 10 7.) So theſe pretended Proteſtants that doe (as I may ſay in a Figure) give the right hand to voyces, I know not what nor whence, leaving the Word of God as a ſurer and more effectuall divine inſtituted meanes of ſalvation, then a voyce from Heaven (2 Pet. 1.19. Gal. 1.8, 9. Luke 16.10.) doe herein follow Diabolicall lyes.

For it is a maine artifice of the Devil, by ſeverall fine pretences, and degrees, to bring people off from the Word of God. And what follows, theſe polluted times doe interpret. Being got looſe from the divine rule of the Word that did tye their conſciences (moſt righteouſly and holily, Pſal. 19.) from impieties, they breake out into Whoredomes and blaſphemies; the firſt to pleaſe the filthy fleſh; and the ſecond to ſtupifie conſcience, that they might never awake more unto repentance.

But in the behalfe of theſe Diabolicall and ſuperſtitious Divinations and Predictions, ſome things are objected by the favourers of them.

As firſt, That they have been moſt anciently obſerved and heeded by men of ſtrong natural abilities, as appeares by Cicero in his Tracts of Divination: and the Roman Hiſtorians, and Poets; and diverſe Greek Antiquities, of all which we have had ſome touches afore.

Anſw, The Devil that old Deceiver (ſaith the Scripture) was from the beginning, and the Devil was a deceiver from the beginning, even from our firſt Parents downeward: And from that, the Apoſtle (2 Cor. 11.) warnes the Corinthians to take heed of Him. And thoſe that moſt anciently learned theſe Doctrines and deceits of the Devil, were Heathens, that had not the Word of God; which we have heard, is flatly againſt them, which muſt fully ſatisfie Chriſtians: and it will be their greater ſin, that having the rule, forſake the rule, and tranſgreſſe againſt the rule.

Secondly, They object that it is ſayd, Gen. 44. 5, 15, Joſeph could Divine by his Cup. And it is ſayd by Chriſt, Luke 12.54, 55. When you ſee a Cloude riſing out of the Weſt, ſtraightway yee ſay there commeth a ſhowre, and ſo it is. And when yee ſee the South winde blow, there will be heat, and it commeth to paſſe.

Anſw. Firſt, To that of Joſeph: Firſt, That that might be ſpoken according to the common opinion of the people, that Joſeph could divine in ſuch a way (as Cicero ſaith, Loquendum eſt ut vulgus, ſentiendum ut ſapientes: We muſt ſpeake as the common people, but thinke as wiſe men.)

Secondly, This kinde of language might be uſed of purpoſe onely to conceale Joſeph from being thought by his Brethren to be any other then an Aegiptian.

Thirdly, That by the taking away of the Cup (often uſed) not by the Cup it ſelfe, Joſeph would finde out (miſſing it) as by a plaine experiment, what manner of perſons they were with whom it ſhould be ſound, by them to be taken away.

And in particular, by this ſeeming guilt and ſuſpition of his Brethren, he ſhould have occaſion to ſtay his Brethren (to have further conference with them) and to try their affections to his Brother by Father and Mother, namely Benjamin, in whoſe Sack the Cup was found.

Secondly, To the words of Chriſt wee ſay, that from naturall neceſſary cauſes, to naturall events, we learne by experience a certaine natural prediction: As Solomon ſaith, The North winde driveth away raine, Prov. 25.23. And we uſually finde, that the South winde brings raine to us: And wee know when Birds waſh themſelves it is likely to raine, with many the like inſtances. But by naturall, or artificial contingencies, to foretell caſuall, and arbitrary events and things moſtly depending upon the ſpontaneous will of man, is not poſſible, but by Diabolical aſſiſtance. Of the former ſort of cauſes, and their events; namely, of the natural, true natural reaſons may be given; but of the latter, namely, the arbitrary and caſuall, no juſt reaſon can be given.

Thirdly, To both, namely, that of Joſeph and of Chriſt, we anſwer, That whatſoever things doe truely predict events, muſt ſo predict, either by a gift of Creation, ſtamping into them an inſtinct; as the comming of Swallowes, and other ſleeping Birds ſhew Summer is come, &c. or elſe by divine Ordinance of God by poſitive inſtitution; as the Roinbow ſignifies the World ſhall not be drowned, although the Raine be never ſo great. But the flying and crying of Birds, or Joſephs Cup, or any other of the things aforenamed, have no faculty by either of thoſe ways we now mentioned, to predict; and therefore conjectures by them are taught by the Devil.

3. Object. But accordingly things doe come to paſſe.

Anſw. Sometimes they doe, as a juſt judgement of God to ſuffer them to be deluded, who contrary to the Word give heed and credit to them. And ſometimes they doe not come to paſſe, and eſpecially not to them that according to the Word, doe deſpiſe them; that it may appeare to them that will ſee, that God overrules all, Devil and all.

I knew a young man diverſe yeares ſince, that ſayd going over ſuch a ſtyle, he thought hee heard a voyce ſaying to him, In ſuch a yeare of the Lord thou ſhalt dye, and he related it as a very ſerious thing: But (that I may ſpeake a little to voyces alſo) it came not to paſſe. The Devil and his phantaſie were deceived. And though the dreaming Fantaſticks of theſe times, forme in their braines an hearing of voyces, as ſome divine revelation, they are herein deceived, becauſe Revelations were given to them that ſtuck mightily to the Word of God, and were holy in practice; and to the end (as their Revelations did expreſſe) to inlarge and unfold the minde of God in his Word, and to promote holineſſe of converſation, and put men on to walke in that way. But the Revelationiſts of theſe erring times recede from all theſe foure qualifications, and therefore not to be regarded in their pretended Revelations.

And for that voyce of which the Lord ſpeakes by the Prophet, Iſa. 30.21. And thine eares ſhall heare a word (or voyce) behinde thee, ſaying, This is the way walke yee in it: that voyce imports onely an impreſſion on the heart by the ſpirit of that Word that formerly had beene Preached to it, inclining a man to walke according to it, which is farr different both in the originall, matter, and end of the Revelationaries pretended voyces.

CHAP. VII.

Of Divination called Aruſpicie, and Sortilegie.

THESE two we have put together, becauſe joyned together in Scripture, and ſometimes in uſe, Ezek. 21.21, 22. The King of Babylon ſtood at the parting of the way, at the head of the two wayes to uſe divination; he made his Arrows BRIGHT (Hebrew [〈 in non-Latin alphabet 〉] hee SHOTT, or SHOOKE them) he conſulted with Images, hee looked in the liver. At the right hand was the divination for Jeruſalem, to appoint Captaines to open the mouth in the ſlaughter, &c. Should ſeeme by this Text that the World hath been anciently addicted to theſe ſuperſtitious divinations, by Aruſpicie, or Extiſpicie (ſo called, Ab exta inſpiciendo, from looking into the Intrals of Beaſts, Cic. de Divinat.) and by Sortilegie, that is, Lottery. And that the King of Babylon being to goe to Warr did by Aruſpicie, and Sortilegie divine whether he ſhould goe againſt Rabbath of the Ammonites to Warr; or againſt Jeruſalem of the Jewes, Verſ. 20.) Some (as Vatablus) render [〈 in non-Latin alphabet 〉] as tis in our Engliſh, Polivit ſagittas, he made bright his Darts or Arrows; that is, the Iron of them, that it might ſhine; and ſo therein the Diviners might ſee which way He (the King of Babylon) was to goe in his warlike expedition. For the ſuperſtatious World hath alſo uſed (as R. David, R. Solomon, Vatablus, Alapide, &c. tell us) this divination; namely that they call Catoptromanticke; that is, Divination by Looking-glaſſes, or Mirrors, after this manner; the Diviners in the glittering and ſhining of the points of Speares, Swords, &c. or in the ſhining of the Nayle of the Thumb, or in ſome Chryſtall, or, &c. did (by rules learned from the Devill) ſee things paſt, or foreſee what ſhould come to paſſe.

But this is not ſo natural a ſignification of the Hebrew [〈 in non-Latin alphabet 〉] nor the Divination that the King here uſed.

Learned Schindler makes [〈 in non-Latin alphabet 〉] a root, an abſolute word of it ſelfe, rendering it according to the Chaldee uſe of the word, Projecit, to throw forth, or fling out. According to the Arabian uſe, Concuſſit, to ſhake together. But withall the ſame Schindler, as alſo Bnxtorfe, Pagnin. Mercer, and Arias, referr [〈 in non-Latin alphabet 〉] to the roote [〈 in non-Latin alphabet 〉] which ſignifies Levis fuit velox fuit, He or it was light, or ſwift, &c. And in the Conjugation Piel, by doubling of the firſt radicall [〈 in non-Latin alphabet 〉] ſignifieth, He made to fly ſwiftly, or ſhot. The Chaldee Targum renders it [〈 in non-Latin alphabet 〉] He ſhot his Arrowes out of a Bow. The Syriack, He caſt, or hurled, or ſhot his Arrow. The Arabick, by ſhooting his Arrow. The Greek Septuagint render it, [〈 in non-Latin alphabet 〉] that hee might make the Rodd to iſſue forth. Other Greeks, [〈 in non-Latin alphabet 〉] To ſhoot Arrowes; adding, [〈 in non-Latin alphabet 〉] that is, This reading the Hebrew alſo uſeth. Polichron. Hieron, his ancient Latine Tranſlation reads it, Commiſcens ſagittas, mingling Arrowes together. By all that we have ſayd, this in the general doth plainely appeare, that anciently there was a ſuperſtitious art of Divination by Darts, Rods, or Arrowes, for which the Greeks have a particular fit name; calling it [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉] Dart, or Arrow-Magick; or Staffe, or Rod-Magick, or Divination. And not only in uſe among the Chaldeans, as appeares in this Text of Ezek: 21.21. but was ſinfully imitated by the Jewes, as Hieron, Cyril, and Theophilact conclude from that of Hoſ. 4.12. My people aske counſell at their ſtocks (Hebrew [〈 in non-Latin alphabet 〉] in, or by their wood) and their ſtaffe declareth unto them. The word for Staffe both in the Hebrew and Greek ſignifies both a Staffe and Rodd, or Wande, or Branch.

Thus it is plaine in the generall, that anciently they did divine by Arrows, Darts, Staves, Rods; and the Word of God condemnesit, as an Heatheniſh invention, and ſinfully imitated by the Jewes.

In particular, the manner was two wayes (as we have intimated it a little in the various ſignifications of the words.

Firſt, By mingling of Arrows, after the ſeveral names were written upon them of the things concerning which the Lottery was to be made; putting thoſe Arrowes up againe promiſcuouſly into the Quiver, one blindfolded drawes one, and as it is written on the Arrow, ſo is the Divination concluded. For inſtance, The King of Babylon in this 21. of Ezek. Verſ. 21. would divine whether hee ſhould goe to Warre againſt Kabbath of the Ammonites, or againſt Jeruſalem of the Jewes. Theſe two names are written upon two Arrowes, which put up, and drawne againe, in manner aforeſayd, the firſt that came, determined whither hee ſhould goe to Warre. And ſhould ſeeme by the intent of this 21. of Ezekiel, God willing to puniſh Jeruſalem, he permitted that their Lott ſhould fall upon it. So Hieron.

Secondly, By Staves, Rods, Darts, Arrowes, throwne, darted, or ſhot up into the Ayre; and whitherward they tended in their returne and fall, thither the divination (as they conceived) directed them. Of this, &c. Chald, Polichron. Caelius Rhodoginus. l. 7. Antiq. lect. 29.

And this is the moſt likelyeſt way of divination that the King of Babylon uſed at this time, in this 21. of Ezekiel. That balancing two or three Arrowes bolt upright (as we ſay) or ſhooting them upright into the Ayre, according as they fell, as, if they fell (in their returne) towards Jeruſalem, it was a certaine judgement by Divination, that he was to make his expedition againſt Jeruſalem.

So Rabbi Joſeph Kimchi, fecit ſagittas, ac volare fecit in aere, ut videret in quam partem caderent; Et ſi caderent ad latus filiorum Hammon, iret illuc; ſin ad latus filiorum, &c. And ſo the Chaldee Targum afore [〈 in non-Latin alphabet 〉] &c. Hee ſhot out of a Bow his Arrowes, &c. And reaſon tels us that to this ſuperſtition the King of Babylon would rather incline, at this time (as Alap. conceives.) He would not now divine by Books, or other meanes, but by Arrows, with which he was to fight the Battell hee intended. And his ſhooting of them up to Heaven was a faire ſemblance of asking counſel of God. As Gregory Nazianzen expounds Abaris the Scythian his ſhooting of an Arrow from ſome part of Greece into part of Scythia, to ſignifie a minde contemplating his eternall Countrey in Heaven.

All this while we have conſidered but the firſt clauſe of this 21. of Ezekiel, Verſ. 21. Viz. the meaning of the King of Babylons uſe of Arrowes in Divination, in a way of Lottery.

Next, tis ſayd, he Conſulted with Images, or Idols, that is, with Bel, Nebo, and other his Idols.

Thirdly, Hee looked into the Liver: Here is his Aruſpicie, or Extiſpicie, looking into the Exta, the entrals of Beaſts, killed in Sacrifice, after their Heatheniſh manner. Properly the heart and lungs were called Exta ab Extando, becauſe they are placed in the upper part within a man; as alſo the Spleen, the Liver, and the Stomack, were called Exta, becauſe they were placed above the reſt of the Bowells and Inwards.

The Heathens did divine by conſidering in the Sacrifice the Heart, the Liver, and the Stomack, &c.

It followes in this 21. of Ezekiel, At the right hand was the Divination for Jeruſalem (Hebrew [〈 in non-Latin alphabet 〉] &c. In, or at his right hand was the divination of Jeruſalem) to appoint Captaines to open the mouth in the ſlaughter: that is, By his Auſpicie, Imagery, and Lotterie, he concluded a certaine divination that hee muſt goe againſt Jeruſalem, and there open his mouth, exhorting his Captaines and Souldiers to open the mouth of the Sword (as the Scripture phraſe is, the mouth of the Sword, to ſignifie the edge of the Sword) to deſtroy the Jewes.

Having heard the Scriptures concerning Aruſpicie and Sortilegie, that we may the better underſtand the ſinful manifold ſuperſtitions of them, let us heare what Hiſtories, Antiquities, and Cuſtomes can produce concerning the unlawful manner and uſages of them.

Firſt, Of Aruſpicie, or Extiſpicie, the manner in breife was this. The Soothſayer obſerved ſome things before he killed the Beaſt; ſome things in the entrals of him being killed; ſome things after, when to be offered up by fire. Firſt, Before his killing the Beaſt, whether the Beaſt came willingly without drawing, whether hee received the ſtroke without bellowing, and whether he dyed without ſtruggling, and with one blow onely, all which were good ſignes: And whether no unlucky ſignes were ſeene or heard whiles they were ſacrificing. Secondly, When the Beaſt was ript up, he obſerved whether the Bowels were not of an unnatural colour, or were not Exſiccat, impoſtumated, or ulcerous, which were ill ſignes: He divided the Bowels into two parts, the one was called Pars familiaris, from which the Diviner foretold what ſhould befal their owne party; the other was called Pars hoſtilis, from whence hee foretold what ſhould befall their Enemies. Thirdly, After, when the Sacrifice was to be burned, it was diligently obſerved, whether the flame of the fire was ſmoakey, whether the ſmoak rolled and tumbled in the ayre, whether of any continuence or no: For all theſe were unlucky ſignes, as the contrary lucky (as they ſpake.) Thoſe that obſerved theſe tokens of the ſmoake had a peculiar name, Capnomantes, that is, Smoak-diviners. All this ſuperſtition came to the Romans (as the ſtory goes) from the Hetruſci: They had it from a young youth called Tages, and he from the Devil. Of theſe things many touches in Senec. Trag. and Ovid. Metam. And more in Cic. de divinat.

Secondly, For Sortilegie, Divination by Lots. A Lottery, or deciding by Lot in the general is thus deſcribed.

A caſual event purpoſely applyed to the decyding of ſome doubt: The genus, or generall in this deſcription is, ſome caſuall event. And therefore Aquinas, &c. ſpeak too widely, when they ſay it is, Cum aliquid fit, or aliquid agitur ex cujus eventu conſiderato, aliquid occultum innoteſcat: A doing of any thing, or any thing is done by which, being conſidered, a hidden thing may be diſcovered. For a man may leave Money up and downe in the Houſe, to try a ſuſpected Servant, and thereby diſcovers the honeſty, or diſhoneſty of ſuch a one; yet this is no Lot.

The specificall difference to make caſuall events to be Lots, is taken from the intent and uſe of a man, applying caſual events according to his diſpoſall, to that purpoſe of deciding and determining of ſome doubt; Viz. Either ſome doubtfull act to be done, as yet in ſuſpence; or ſome hidden truth to be diſcovered in things already done, or ſuſpected to be done. And therefore for a man to meet ſome notable perſon or thing unexpectedly in the way, intending other buſineſſe, and a thouſand ſuch caſualties incident to a man all his life long, is no Lottery or Lott at all.

Now becauſe ſome Lottery, or caſting of a Lot is lawful; therefore to diſtinguiſh the bad we are to ſpeake of, from the good; were muſt diſtinguiſh of the kinds of Lotts, and that from the Originall of them, which is more proper to the caſe of conſcience in hand, what Lotts are lawfull, and what unlawful. According to the Originall, there are three ſorts.

Firſt, Such as are Divine; namely, have preſcript from the Word of God.

Secondly, Vaine ſporting and fooliſh, invented by the idle braines of men.

Thirdly, Diabolicall for Divinations, hatcht by the traditions of the Devil.

Of the firſt ſort the Scripture makes mention of the allowable uſe of theſe ſorts of Lots.

Firſt, Of Lots in ſacred things that cannot otherwiſe be well determined: As to diſtinguiſh which of the two Goates ſhould be the ſcape Goat, the other to be ſacrificed, Levit. 16.8. And the Brethren chooſing two, it was determined by a Lot, which of them ſhould be an Apoſtle in the room of Judas, Acts. 1.

Secondly, Of Lots in morall things; as to finde out by Lot who is guilty in a multitude, of ſome eminent tranſgreſſion, that hath cauſed a great affliction on the reſt: As in finding out Achan, Joſhua 7. Jonah, Chap. 1. And the Lord did ſo approve of Lots in this kinde, that hee was with them in caſting Lots, 1 Sam. 14. to finde out who had eaten of the Honey contrary to Sauls adjuration; though it appeares by the event, that Gods intent was rather to ſhew Saul his ſin in his raſh adjuration, then to ſhew Jonathan his ſin in eating of the Honey, being ignorant of his Fathers Oath.

Thirdly, Of Lots in politicall and civill things, as to divide eſtates, Goods, Lands, &c. into portions, who ſhal have which part, Joſh. 14. Likewiſe to chooſe Magiſtrates: So Saul was choſen King, 1 Sam. 10. by Lots.

The Scriptures, together with the thing or matter, ſhewes us the manner how wee ſhould uſe Lots in the like caſes.

Firſt, That it muſt be in caſe of neceſſity, that things cannot ſo ſatisfactorily otherwiſe be determined.

Secondly, That Lots ſhould be looked on as an Ordinance of God, in which God hath a ſpecial hand in the determination by them.

Thirdly, That therefore men ſhould in the uſe of them, look up to God in Faith and Prayer, either ſolemne or ſecret ejaculatory, to afford his ſpecial guidance in the thing.

Theſe three conditions are hinted in theſe Scriptures, Prov. 18.18. The Lot cauſeth contentions to ceaſe, &c. Prov. 16.33. The Lot is caſt into the Lapp, but the whole diſpoſing thereof is of the Lord: And therefore, Acts 1. They prayed over the Lot.

That which hath been ſayd of divine Lotts, being particularly and throughly weighed, doth eaſily overthrow ſuch Lots as are vaine, luſory, unneceſſary, and contentionary, and cauſing, or accompanying much iniquity; As in Tables, Cards, Dice, &c.

For Diabolicall Lots, Lots of Divinations, to foretell future arbitrary events, &c. they doe not onely want that aforeſayd which concurrs to divine Lots; or onely have that evill in them that is in luſory unneceſſary Lots (againſt which the godly learned Fathers and Ancients have abundantly inveighed) but there is this ſuperadded, The direction and aſſiſtance of the Devill in them; there being nothing from God, or nature to predict by ſuch kinde of things: The very Name hath no good Omen in it. For we all agree that Sorcery ſignifies a Diabolical Art; and on the other ſide, no man can deny, but that Sorcery is derived, a ſortibus from Lots, which (ſaith Minſh.) "men uſed that wrought by "the help of the Devil.

And that this Divination by Lots was common among the Heathen, and in their Diabolical way, is commonly confeſſed in their owne Writings; as wee might abound with inſtances, Pyndar. Pyth. od. 1. [〈 in non-Latin alphabet 〉], &c. The Diviner by Birds, and Lots, &c. Upon which the Schooliaſts ſay [〈 in non-Latin alphabet 〉]. &c. i. e. They were wont to divine by Lots, Valer. Max. l. 1. c. 1. Cùm inquirendum; extis vel ſortibus. Cùm ſolemni ritu peragendum; ſacrificio, i. e. When any thing was to be enquired, it was to be done by intrals of Beaſts, or by Lots, &c. And of theſe Heatheniſh Lots, Cic. in his Books de Divinatione, ſpeakes abundantly, mentioning Paleſtine Lots, Dodonean Lots. And Suet. mentions Antiatine Lots, Aponian Lots. And their Oracles were (as Gloſſ. affirmes) [〈 in non-Latin alphabet 〉], ſortes, Lots. And Feſtus ſaith, Sors a Deis reſponſum ſignificat. And Ovid in his Metamorphoſis, Placuit, Caleſte precari Numen & auxilium per ſacras quaerere ſortes. Mota Dea eſt, ſortemque dedit. Sofforat, Dictae per carmina ſortes. From theſe Lots, ſaith Varro, and others, were Wizards or Soothſayers called Sortilegi, ſortiary. Sorcerers; which name we ſtill give to Witcheries of all kinds.

And beſides all this, the manner of Lots, as caſting of a Dye, opening of a Booke, with names and predictions in it, with a thouſand more ſtrange devices to that end (if I would ſpend time to name them) doe ſmel of the Devils Claw, I meane, they are ſuitable to Diabolieal inventions. And therefore this ſorcery, that is, Divination by Lots (otherwiſe then is allowed in the Word of God, as aforeſayd) is forbidden, as one kinde of thoſe Diabolical Arts, Deut. 18.10, 11. Though I confeſſe ſome learned draw the prohibition from one word, others from another uſed in that place. The Syriack renders the ſecond of thoſe Diabolicall Artiſts, which our new Tranſlation renders, An obſerver of times: I ſay the Syriack, renders it, A Sorcerer, that is, Sortilegus, a Lot-ſorcerer, or Lot-Diviner. Other learned men alſo ſay, that this kinde of ſorcery by Lots is included in the ſame word. But moſt certainely in as much as Lot-ſorcery was uſually adjoyned to moſt of the Diabolicall Arts, as before we have intimated in part; ſo it is forbidden throughout this Text, as the Appendix to the principall. And further in this alſo appeareth the Diabolicalneſſe of this Sorcery, or ſortilegie; that God never giving to ſuch things an inſtinct to predict future things, yet notwithſtanding men caſting ſuch Lots, doe put a confidence in them, that they will certainely divine future things to them. And therefore Maſter Perkins affirmeth, that as men doe put a confidence in theſe things, or elſe cannot attaine to any foreknowledge by them, ſo therein explicitely, or implicitly they had confederacy with the Devil.

Now for a briefe parallel of theſe times with theſe ancient practiſes.

Firſt, It is evident that it is common with Diabolicall Artiſts, to uſe Cataptromancy, to divine by Looking-glaſſes, therein ſhewing to their enquiring Clyents the ſhape of perſons and things which they would know.

Secondly, For [〈 in non-Latin alphabet 〉], Rabdomancy, divination by a Staffe, this alſo hath been practiſed, Viz. to ſet up a Staffe bolt up right, and which way it fals, thitherward for the owner to goe, as directed by a ſpeciall prediction.

Thirdly, For Extiſpicie, or Aruſpicie, it cannot be ſo much followed in theſe dayes wherein all Sacrifices are exploded; but I ſuſpect there is too much of this Art in the mindes of men in theſe dayes, whiles they ſo much obſerve the birth of Monſters, either of mankinde, or beaſts. But ſuch things heeded of late yeares, as ominous, have preceded onely the ruine of the freinds of that ſuperſtition; ſo that thoſe predictors have but propheſied ill to themſelves.

Fourthly, Imagery Papiſts and Witches, doe much uſe. Of which afore.

Fifthly, For Sorcery properly ſo called, Viz. Divination by Lotts; it is too much apparent how it abounds. For luſory Lots the ſtate groans under the loſſe by them, to the ruine of many men and Families; as the Churches lament under the ſins by them. And for other Lots, by Sieves, Bookes, &c. they abound as Witchery, &c. abounds.

Was it not a ſtrange thing that a man pretending to ſome godlineſſe, and much learning, would caſt Lots to know of what judgement and practiſe hee ſhould be, in matter of Religion? And when that was determined to him, by Lot, then he caſt another Lot to know of what Society he ſhould be, to manifeſt and practice that his judgement.

To conclude this Chapter: let me tel you, It is an ill ſigne when wee are more inquiſitive to know what ſhall be, then to know what wee are, or to indeavour to be what we ought to be: And theſe times wil prompt this to you, that whiles men doe in a Diabolical way inquire after events, they neglect Gods meanes of ſalvation. And in particular, the Word; which is the true Catoptromantia to know our ſelves by a Glaſſe, James 1.23. The true Imagery to repreſent to us God and good by Chriſt, and him crucified, Rom. 8. 29. Heb. 1.3. The true Lottery, Pſalm. 16.6. whiles men heed other things, they are apt to delude themſelves with interpretations, that are not properly Analogical to the ſignes. As Julian the Apoſtate would conclude, that becauſe his Babylonian Horſe with his Trappings fel to the ground, therefore he ſhould have dominion over Babylon. And Caeſar ſtepping on the Affrican ſhore, and falling by the ſlipping of his foot, cryed out, claſping the Sands in his armes, Teneo te Affrica, I poſſeſſe thee O Affrica, though the ſtanders by looked on it as an evil ſigne.

CHAP. VIII.

Of Necromancy, or the Black Art.

THE next way of unlawful Divination, is Necromancy, or (as tis commonly called) the Black Art, which is a divining by conſultation with the Devil appearing unto the Diviners in the ſhape of one formerly dead. So the Witch of Endor raiſed up to Saul ſome ſhape of Samuel. This is forbidden, Deut. 18.11. There ſhal not be found among thee a Necromancer, Hebrew [〈 in non-Latin alphabet 〉] i. e. One that ſeeketh to the dead: Which in Iſa. 8.19. is prohibited under that notion of explanation. Should not a people ſeek to their God? Should they ſeek (ſo the words to be repeated) [〈 in non-Latin alphabet 〉] for, or in ſtead of the living [〈 in non-Latin alphabet 〉] unto the dead? To the Law and the Teſtimony, if they speake not according to this rule, it is becauſe there is no light in them. So that its juſtly called the Black Art; for there is no true light in them that uſe it. God is pleaſed to raiſe ſome from the dead extraordinarily, for that extraordinary end, to confirme the cal of them that he appointeth the great Reformers of the Church; and to cauſe men to beleeve their Doctrine. As one by Elijah, 1 Kings 17. Elijah was wonderfully to reclaime the Jewes from Idolatry, in the very next Chapter. Another by Eliſha, 2 Kings 4. who was Elijahs ſecond to confirme them in that Reformation. Againe, others were raiſed by Chriſt, and his Diſciples, when by them the Chriſtian Church was to be founded, and eſtabliſhed, and Jewiſh Ceremonies to be abrogated. And laſtly, all the Saints ſhal be raiſed (as we have proved in another Treatiſe of the glorious ſtate on earth yet to come) when the Church is to be reſtored from all miſery, to a kinde of happineſſe on earth.

But for any to raiſe men, to anſwer private men, about private phantaſies and enquiries; it is but a dreaming miſtake. It is nothing elſe but the Devil himſelfe, preſenting the ſhape of ſome dead perſons to the Diviner. For, as that appearance to the Witch at Endor, foretold ſuch things, and ſo certainely to Saul, as argued it was not a man raiſed from the dead (for then Abraham and Jacob, or Iſrael, are ignorant of us, Iſa. 63.16.) So ſure enough, it was the Devil himſelfe in that ſhape; not Samuel, or any other Saint. For,

Firſt, They reſt from their labours in bleſſedneſſe, Revel. 14.13. Therefore not raiſed, or made to walke (as ſome phantaſie) after their death.

Secondly, God had afore denyed to anſwer Saul in any way, 1 Sam. 28.6.

Thirdly, This ſhape ſuffered Saul to adore him with his face to the ground, 1 Sam. 28.14. Which the Angel in Revel. 19.10. Would not ſuffer John to doe; much leſſe would departed Saints ſuffer it.

Fourthly, That ſhape, if it had been Samuel, would have as wel reproved Saul of that greateſt ſinne of going to Witches (contrary to the known Word of God) as of other leſſer faults, Verſ. 16, 17.

Indeed the Devil made him ſeem like Samuel, and made the Woman and Saul to think, and cal him Samuel; and Eccleſiaſticus (a peice of Apocrypha, as appeares by the Preface, craving pardon) ſaith, Samuel propheſied after his death, Chap. 46. Verſ. 20. But the Scripture, and reaſon ſay the contrary, and forbiddeth any ſuch way of knowledge, as we have heard.

For in this Art, there appeares theſe five great evils.

Firſt, The Devils power (God permitting) to forme and repreſent the ſhape of any deceaſed perſon.

Secondly, The Devils will to be at the beck and command of the Necromancer, when he wil act any ſuch wicked deluſion.

Thirdly, The Devils wit, that he can gather out of circumſtances, when God hath forſaken a man, and left him to Satan; and what is the temper of men, what they will doe, and what wil probably follow. And if God hinder not, he wil foretel the ruine of men, or cauſe wicked men to doe as hee foretels, to come to their ruine.

Fourthly, The Devils wickedneſſe, that though he be an unſpeakable proud ſpirit (witneſſe the cauſe and manner of his fal, and his malice ſtill againſt God) yet notwithſtanding his mighty pride, he wil ſtoop to the meaneſt Man, or Woman, to be at their command, whereby he may cheat them and their clients of Salvation. This obedience of the Devil to Necromancers, is emphatically noted in that 1 Sam. 28.7. by calling the Woman-Witch of Endor twiſe in that one Verſe [〈 in non-Latin alphabet 〉] The Miſtreſſe of the spirit.

Fifthly, The Diabolical ground of all aforeſayd; namely, the Compact between the Devill and the Necromancer; elſe why or how could this be peculiar to ſuch filly creatures, as the Witch at Endor? Saul was a King, had in his Dominions all ſorts of Artiſts, and learned men; yet not he, nor all they could thus raiſe up the Devil, but onely the Maſters and Miſtreſſes of ſpirits, in Covenant one with another.

From all inferr, firſt, That we beware of departings between God and us; that we doe not depart from him, to cauſe him to depart from us; for from us begins the woe of departing. So in Saul, he went on in Rebellion againſt God; therefore God departed from him. Beware firſt of departing in Principles, Viz. to depart from the Word of God: Thence is the Originall of our departing from God, 2 Chron. 39.15, 16. Prov. 29.1. No where elſe is it ſayd, there is no remedy; becauſe to leave the Word is to leave the remedy. And this departing from the Word is the introduction to uſe Diabolical Arts. So the Prophet Iſaiah intimates, Iſa. 8.19, 20. In putting thoſe two together, Mens ſeeking to the dead in ſtead of the living; and not going to the Law and the Teſtimony; and ſo to want light; marke it well. Secondly, Beware of departing from God in point of obedience; beware of diſobedience to God contrary to the Principle of the Word. Saul diſobeying God, his ſin is charged to be like the ſin of Witchcraft: Becauſe diſobedience to God, is a ſervice of the Devil, and is the introduction to encourage Satan to tempt them to his Diabolical Arts.

Secondly, Conſider that if wee depart from God, and ſo cauſe him to depart from us, Satan will finde it out, and take the opportunity to tempt, as we ſee he did in the ſtory of Saul.

Thirdly, That if Satan doth ſuggeſt, tempt, &c. let us reſiſt, as James ſaith, that is firſtly and fully; have no conference at all with him, which was Eves ſin and fall.* And therefore the Apoſtle warnes the Corinthians of it, 2 Cor. 11.3.

CHAP. IX.

Of Oneirologie, Oneiromancy, Somniſpicine, or Divination by dreames.

THat there is ſuch an unlawful Art, is evident by the Scriptures forbidding it, Deut. 13.1. &c. If there ariſe among you a Prophet, or dreamer of dreames; and giveth thee a ſigne, or a wonder, and it come to paſſe, &c. thou ſhalt not hearken to them; for the Lord your God proveth you. And the Prophet, or dreamer ſhall be put to death, &c. Jer. 23.25. &c. I have heard what the Prophets ſayd, that propheſie lyes in my name, ſaying, I have dreamed a dreame, &c. By which places it appeares, that that we cal Divination by dreames, the Scripture calls Propheſying by dreames, condemning it as unlawful.

That we may be cleer in the thing, note that there are foure ſorts of dreames. Firſt, Divine. Secondly, Naturall. Thirdly, Humane. Fourthly, Diabolicall.

The firſt muſt needs be lawfull and pre-ſignificative. The ſecond and third may be lawfull: Namely, lawful as to the eſſence of dreaming; as thinking and ſpeaking according to the actings of reaſon; and they may be ſomehow ſignificative.

But the fourth cannot be either lawfull, or pre-ſignificative, or ſignificative, unleſſe it be to ſhew that which may be ſeen without a dreame, Viz. that ſuch a man is much under the power of the Devil.

Divine dreames are either immediately preſented to a mans underſtanding by the spirit of God, Numb. 12.6. Job 33.15. Or mediately by an Angel preſented to the phantaſie, and by the phantaſmes thereof conveighed to the underſtanding, Matth. 1.20. Matth. 2.13. For as the Devil being a moſt intelligent and ſubtile ſpirit, can (as we know by ſad experience) inject into our phantaſies, both waking and ſleeping, ſuch evil things, and make our minds receive them thence and thinke upon them, which not onely our grace, but our very reaſon abhorrs; ſo much more a good Angel deputed by God to that end, can good things. Now for theſe extraordinary divine dreames.

Firſt, It is moſt probable that they are ceaſed. Keckerman, a godly and moſt learned man, both in Divinity and Philoſophy, hath theſe words in his natural Philoſophy, Syſt. Phiſ. l. 3. Cap. 29. Cum ſomnia, &c. i. e. Seeing that Diabolical dreames may impoſe themſelves upon men, as if they were divine; therefore they are to be judged and diſcerned, or diſcriminated by theſe two rules. Firſt, That after the light of the Goſpel is manifeſted, God doth no more act by dreames. Secondly, Whatſoever dreame is conjoyned with the danger of ſome ſinne or ſuperſtition, albeit it may ſeeme divine, yet it is a Diabolical dreame.

You ſee how his judgement is, that divine dreames are ceaſed to Chriſtians: And it ſeemes ſo to me, becauſe 1 Cor. 13.8. tis ſayd, Propheſies ſhall faile: Greek, be done away. Tongues ceaſe. And knowledge done away, i.e. Knowledge of Myſteries of Revelations, Verſ. 2. Now we ſee the gift of tongues gone; and the interpretation of Myſteries; and ſo in like manner Propheſies. Therefore in oppoſition to all former wayes of manifeſtation, the Apoſtle, Heb. 1.1. puts an emphaſis on Chriſt ſpeaking, God ſpeakes to us in theſe laſt dayes by his Son. Chriſt by his Apoſtles to be the laſt extraordinary ſpeaking, til Chriſt come againe.

Secondly, It is evident that the divine Prophetical dreames of them mentioned in the Scripture are fa[•]r different from divinatory or divineing dreames which this evil Age runs after.

Firſt difference: Thoſe truely divine dreames concerned the great affaires of God, were of high concernment to his Church: As firſt, of the comming of Chriſt, Matth. 1.20.

Secondly, The alterations of States and Kingdomes, that have oppoſed the Church: As that of Nebuchadnezzar, Dan. 2. He had the Shel of the dreame, but Daniel the Kernel.

Thirdly, The preſervation of the Church, as that dreame whereof Pharoah had the Shel the type, but Joſeph the Kernel, Gen. 41.

Fourthly, Or to bring his Saints into requeſt for interpretation of dreames, as an introduction to ſome great deſigne; therefore God put dreames into carnal men, that his Saints might interpret them, and be advanced for the good of the Church: So Gen. 40. in the Story of the Butler and Baker: And ſo in part to that end was Nebuchadnezzars dreame.

5. To pull down Antichriſt, Dan. 7. Dan. 11.12.

Second Difference: Divine dreames were alwayes very evident in the thing: The type was plaine to ſignifie what it meant; as Jacobs Ladder, &c. to ſignifie Gods preſence ſhould be with him. Or the type was doubled in application to the perſon: As Gen, 37. Your Sheaves did obeyſance to mine. The Sun and Moone, and eleven ſtarrs made obeyſance to me. Or elſe there was a plaine interpretation given to him that dreamed, as to Daniel, Chap. 7. or to others, as to Daniel of Nebuchadnezzars dreame, to Joſeph of Pharoahs dreame, or to both. As to Joſeph, and to his Parents and Brethren, who all underſtood the meaning; or the type was plaine and doubled, and an interpretation too was given; as of that of Pharoahs eares of Corn, and the Kine.

God either made impreſſions of aſſurance on good mens heatts that dreamed, what was the meaning; or God ſent his Angels to expound to them, as to Daniel; or elſe exceedingly inlightened the Saints by his ſpirit, to interpret the dreames of others: As they ſayd of Joſeph interpreting of dreames, that he was full of the ſpirit of God, Gen. 41.38.

Third Difference: Divine dreames are agreeable to the revealed will of God. They doe not contrary it, but Comment and enlarge upon it. See all along the Bible, the dreames that come after, enlarge upon the truth revealed afore.

Fourthly, Divine dreames alwayes tend to promote truth, holineſſe, godlineſſe, edification, and the glory of God by theſe. We heard what Keckerman ſayd afore; to which we add what he adds, Whatſoever dreames tend to ſuperſtition, and not to the glory of God, are Diabolicall.

So that dreames are not to be judged but by all theſe jointly; not by the ſubject at all, for badd men as well as good men have dreamed true divine dreames: Nor by the object onely; becauſe ſome things may be lawful in all dreams but by the weightineſſe of matter; by the cleerneſſe of the manner; by their agreeableneſſe to the Word, and their end to promote godlineſſe, and Gods glory.

But we have no ſuch dreames of future things in theſe dayes; and therefore we are not to pretend a juſtifiable Divination by dreames. If we by heavenly mindedneſſe, and by helpe of the ſpirit of God, dreame of the future judgement, eternall bliſſe, the ruine of the Churches enemies, or any thing elſe knowne to us by the Word of God; theſe are dreames of Propheſies, not propheticall dreames; or meditationall not divinatory dreames.

And if we have no propheticall divine dreams which proceed from God, and carry our mindes towards God according to his Word, we have no ſort of divinatory dreames left us, but ſuch as we are to ſpeak againſt, as to the matter of divination and foretelling by them; accordingly as God (we heard afore) ſpeaks againſt them in his Word.

Secondly, Therefore wee come to Naturall dreames, which ariſe from meer naturall cauſes, as either from the predominant qualities of a mans complexion in health, or from the ſuperabounding humour of his body in his ſickneſſe, or inclination to ſickneſſe. Tis true that a man that is not an Idiot hath many notions of divine and humane things in his head, whereon to enlarge in his naturall dreames, and to add, compound, and divide, and make up the whole phantaſie; but the riſe and ſpring from whence theſe naturall dreames proceed, are the predominant qualities and overflowing humours of the body; ſo that according to them is the complexion and Syſtem of the dreame. As from the predominancy of blood in the ſanguine complexion proceed dreames of cheerful colours, things, actions, as of red and damask Roſes and flowers, purple ſaffron flowers, &c. of muſick, banquets, dauncings, leapings, laughings, jeſtings, &c.

From the predominancy of Flegme in the flegmatick complexion, proceed dreames of waters, navigation, ſwimming, fiſhing, bathes, raines, ſnowes, lakes, rivers, drownings; as alſo of weight hindring ones going, which is by reaſon of Flegme oppreſing and ſlugging the ſtomack and body.

From the predominancy of Coller, like unto the yellow colour, and fretfull temper thereof, proceed dreames of yellow things, as alſo of brawlings, fightings, battels, burnings; and ſutable to the ſpeedy fury of this temper, of flying.

From Melancholly predominant, ſutable to the black colour, and earthy, cold, and heavy temper thereof, proceed dreames of black ſmoakes, and vapours, of darkneſſe, of night, of death, of obſcure ſolitary places, of ruines of old buildings, of Hell, of the Devil, of ſtrangling, of cutting off of the head, &c. Therefore theſe dreames ſignifie a mans naturall temper, or ſickly diſtemper, but doe not preſignifie any thing.

3. Humane dreams. Some Philoſophers cal them Animall dreames: It may be the reaſon is, becauſe theſe kinde of dreames being ſuch as are formed in the night out of ſuch images and imaginations which the phantaſie had conceived in the day time; the Images and repreſentations of the actions and things we had to doe with in the day being newly impreſſed upon the animall ſpirits, and inhering there more tenaciouſly, doe lye in thoſe animall ſpirits, as in a ſtorehouſe, ready for the operation of the phantaſie to renew them and digeſt them into dreames. But becauſe Beaſts have phantaſies, and we ſee that Doggs doe dreame, and that mens dreames have ſome notions of rationality in them; therefore deſervedly I call theſe dreames Humane dreams. Of theſe the Scripture ſpeakes, Eccleſ. 5.3. A dreame commeth through the multitude of buſineſſe. And we finde it true by many experiences, that all men as they uſe different Arts or wayes, dream differently; which Claudian the Poet limbs out to the life; thus,

Omnia quae ſenſu volvuntur vota diurno,

Pectore ſopito reddit amica quies.

Venator defeſſa thoro cum membra reponit,

Mens tamen adſylvas, & ſua luſtra redit.

Judicibus lites, aurigae, ſomnia currus.

Vanaque nocturnis meta cavetur equis.

Me quoque Muſarum ſtudium, ſub nocte ſilenti

Artibus aſſiduis ſollicitare ſolet.

Which in ſumme briefly is this; What ſenſible notions we revolve in the day, returne in the ſleep of night. The wearyed Hunter repoſed to ſleep, hath his minde upon Woods and Denns of wilde Beaſts; Judges dreame of Controverſies; Waggoners, or Coachmen, of Waggons or Coaches, and their chary running with their Horſes, their Stages. And Mee (ſaith Claudian) the ſtudy of the Muſes ſolicite me in the ſleep of night, with their daily arts.

Therefore theſe dreames doe rather poſt-ſignifie then preſignifie; they doe after ſignifie what we have been doing, or at moſt ſignifie what is the habit of our mindes; as Ariſtotle ſaith, the juſt man dreames of juſtice; as experience will tell a man habituated to a particular vice, that he will dreame of the acting that vice. But they do not preſignifie what men ſhall doe more then the diſpoſition and habit in their mindes wil tel them in the day time, if acquainted with their owne hearts; what they are likely to doe if they ſtrive not againſt it; much leſſe doe they preſignifie what ſhall befall them, more then what naturally attends the acting of thoſe habits.

Ob. Wee finde by experience that ofttimes what we dreame doth punctually come to paſſe.

Anſw. But dreames as dreames (which is the pin of the queſtion) doe not preſignifie: Many things may come to paſſe according to our dreames which are not foretold us by vertue of our dreames: For,

Firſt, Some events are meerly contingent and accidentall as to our dreames; ſo much Kecherman and the great Philoſopher Ariſtotle confeſſe, Quaedam ſomnia ſunt [〈 in non-Latin alphabet 〉], non ſignificativa ſed fortuita: As ſuppoſe a man in his ſecond ſleep ſhould dreame it would be day by and by. This dawning of the day by and by after his dreame, though neceſſary to the revolution of the Heavens, was meerly contingent to the dreame: It was by hap that the dreame preceded, and ſo the dawning followed it. And hundred inſtances of the like nature may be given, but that we much endeavour brevity.

Secondly, Some day-notions of the phantaſie are paſſionate, moving much hope, or feare, at leaſt upon ſome probabilities. According to theſe deeper impreſſions, a man more pronely and diſtinctly dreams. Tis true, thoſe probable things come to paſſe; but not as foretold by our dreams, but rather by our waking probable feares, and hopes that ſuch things would come to paſſe. As to dreame upon probable conjecture; that we ſhall heare of the death of ſuch a deare Freind, whoſe death wee feared with our waking thoughts, becauſe we have not according to the former wont heard of them in ſuch a ſpace of time, or, &c. and accordingly, ſoon after, we heare he is dead.

Thirdly, There is a natural and rational dependance between cauſes and effects, and between ſignes and things, neceſſarily connexed in nature. Hereupon in our day meditations we foreſee ſuch a thing, and in our night ſleep we dreame the ſame; and the thing comes to paſſe. Twas juſt waking reaſon predicted this, not vaine dreames by night: As the ſhining of light at the dawning rather foreſhews the Sunne is about to riſe, then a body ſtanding open to the Eaſt foreſhewes it by caſting a ſhadow towards the Weſt; our dreames by night are but a ſhadow in compariſon of our waking reaſon.

Fourthly, Many heeding dreames rather out of a ſinfull ſuperſtition, then for any juſt cauſe, give up themſelves with a kinde of confidence and ſubjection, that ſo it ſhall be, and it muſt be ſo with them, and can be no otherwiſe then according to their dreames; and hereby tempt themſelves to doe that which they dreamed. So that it comes to paſſe becauſe they will doe it; not predicted it will come to paſſe becauſe they dreamed it: Juſt as ſome melancholly perſons doe many ſtrange things onely becauſe they had a ſtrange phantaſie they muſt doe it, they ſhould not avoyd it, but muſt needs doe it; though the neceſſity was nothing in the dependance of things, or of themſelves with thoſe things; but onely in the ſwimming imagination of their own braine.

Fifthly, Satan doth oft tempt the ſonnes of men to doe according to the dreames of dream-regarders; that ſo he may bring his Diabolical dreames by this introduction into credit; of which we ſhall ſpeake by and by: So that in this artifice the dreames of men predict nothing, but onely Satan by permiſſion, effects an event ſutable to the dreame. Juſt as one ſhould be talking of his adverſary, that he dreamed his adverſary gave him a blow on the eare, and an ill neighbour hearing this diſcourſe ſhould goe forth and perſwade that adverſary when hee meets-that dreamer, to give him a blow on the eare, and he doth it, but had not done it but by perſwaſion of that ill neighbour. Now doth it at all follow that there was any prediction in this dreame: Juſt ſo is it in the Devils temptings and effectings according to mens dreames. And this may be as well in other men, and their affaires, of which another man dreames, as wel as in the man and his owne affaires who dreamed that dreame.

Sixthly, God in juſt judgement on dreame-heeders, doth permit, and by his providence give way that their dreams ſhould be ſomewhat fulfilled; ſo that theſe things come to paſſe, not according to a vertue of prediction in dreames, but by the juſt judgement of God, becauſe men afore they ſleep, doe not pray againſt ſinfull dreames; and after ſleep doe not ſlight their dreames, but credit them and confide in them, 2 Theſ. 2.10, 11, 12.

Thus of the third ſort of dreames, which we cal Humane dreames. Fourthly, wee come to Diabolicall dreames. That the Devil can be the maine cauſe of dreames, which we call Diabolical, is apparent, in that,

Firſt, He hath been ſuch a cauſe of dreames, as we ſhal ſhew by and by; therefore he can be ſo ſtill, his wit and wickedneſſe not ceaſing; and theſe times not better in reformation of manners, but rather worſe.

Secondly, He can ſuggeſt, as appeares by woful experience, evill thoughts to us when we are awaking, different from the many objects and things that then our ſenſes, and thoughts are drawne after; therefore much more to us, when the operation of the ſenſes ceaſe.

Thirdly, If he could repreſent evill dictates before the minde of Chriſt, Matth. 4. He can inject them into us.

Fourthly, That Devill that can preſent the ſhape of a dead man to living Saul, can repreſent other Images and imaginations of things.

Fifthly, Good Angels have cauſed good dreames, Matth. 1. Matth. 2. Therefore proportionably, and by the rule of contraries, badd Angels can cauſe badd dreames.

Queſt. How may wee know any of theſe Diabolicall dreames, ſeeing evill dreames may ariſe from inward corruption.

Anſw. Firſt, by the contraries to the notes of divine Prophetical dreames; as when dreams ſeem never ſo good in the matter of them, yet they are darke and confuſed in the digeſt; and are of perſonal ſlight things, and doe not promote the revealed truth of the Word, and godlineſſe of converſation, and the glory of God; but rather have a tendency, and conſequence to lead to ſuperſtition. For ſuch dreames as theſe, are without the ſphere of proper naturall cauſes, or humane actions; and therefore muſt be from Satan: Eſpecially when,

Secondly, A man hath a ſtrong impreſſion on his minde, that ſuch dreames are Propheticall, or divinatory.

Thirdly, They muſt needs be Diabolical when they proceed neither from any obſervation of the ſenſes, or actions of the body, or phantaſies of the minde in the day time.

Fourthly, When they are horrid, not onely to grace, but where no grace is, even to morality, civility, common reaſon, and the inſtinct of poor lapſed nature.

If all theſe ſignes be not ſufficient, that which followes of the general, and ſpecials of Diabolicall dreames, as we have it in Keckerman. Valerius Maximus, Maſter Perkins, and Alſted; who tel us,

Firſt, That Diabolicall dreames are when the Devil, whiles a man is aſleep, doth as it were obſeſſe, beſiege, environ, yea, and in a manner poſſeſſe his thoughts, forming and faſhioning in them repreſentations and dreams whereby he is ſtirred up to Idolatry, ſuperſtition, or, &c. Which dreames for the moſt part are obſcure, uncertaine, and mixt with vaine phantaſies and lyes, which is a prime ſymptome of Diabolical Somniſpicine, or Divination by Satanical dreames.

Secondly, They tel us, that ſome Diabolical dreames are [〈 in non-Latin alphabet 〉], Solicitous dreames, which are ſolicitouſly obtained of the Devil, by adjurations, vowes, devotions, ſacrifices, oblations, or other religious performances; as of thoſe Somniſpices, thoſe Diviners by dreames, counted in a kinde religious: Such were the dreames of the Heathens; who having purified themſelves by their Sacrifices, to fit themſelves to receive full manifeſtations by dreams, did to that end lye downe in the night and ſleep in the Temple of Paſithea (q. d. [〈 in non-Latin alphabet 〉], Omnibus dea) one of three Graces called Charites (the firſt Aglaia, [〈 in non-Latin alphabet 〉], splendor; the ſame as Paſithea. Secondly, Thalia, of [〈 in non-Latin alphabet 〉], i. e. Alwayes green, never withering. Thirdly, Euphroſyne, [〈 in non-Latin alphabet 〉], Joy) I ſay in the Temple of Paſithea among the Lacedemonians at the Altar; and in the Temple of Aeſculapius, and at the Altar of Apollo: And in their ſleep the Devil formed dreames in their phantaſies, as anſwers to what they deſired; in which the Devill ſpake to them as if at an Oracle. Secondly, Such were the dreames (ſay they) of the Maniches in the time of the Primative Church, as appeares abundantly out of Eccleſiaſtical Stories: For though at the comming of Chriſt, Oracles (the greateſt and ſtrongeſt deluſions that ever Satan uſed) then ceaſed, yet hee hath ſince by viſions and dreames wrought in the heads of many men, moſt ſtrange conceits for the raiſing up of Hereſies; as he did in the Maniches (holding that there was a good God and a badd God that were eternal, the authors of all things. That the ſoules of Man and Beaſts were all one: That the ſoule was a part of God, taken from him: That what creature any man did kill, or eate; into that his ſoule was turned when he dyed, &c.) who had their damnable opinions inſpired and confirm'd to them in and by dreams. Thirdly, Such were the dreames of the Monks at their Altars, to receive revelations, the Devil in their ſleep in the night, in dreames appeared in the appearance of the Virgin Mary, or ſome other He or Shee Saint, manifeſting and confirming the obſervation of ſuch and ſuch Popiſh ſuperſtitions.

Thirdly, They tell us, that there are other Diabolicall dreames, named [〈 in non-Latin alphabet 〉], i. e. dreames which were not with thoſe ſolemnities, and with ſuch earneſt labour ſought for; but ſuggeſted and formed in mens mindes by the Devil, perceiving them to be given to novelties, ſtrange opinions, and unheard of Revelations. Such were

1. thoſe that pretended to be imſpired with ſome divine fury, or ſtrange rapture, called Lympathici, q. d. [〈 in non-Latin alphabet 〉],

2. The Enthuſiaſts, or pretended Revelationiſts.

3. A kinde of Anabaptiſts (as they cal them) who in the time of Reformation from Popery (by Hus, Prague, Luther, Wickliffe, &c.) pretending viſions and dreames to reveale things unto them, did commit many horrid things, in Weſtphalia, Thuringia, &c.

4. The Familie of love, mightily boaſted of their Revelations by dreames; and they muſt come to the height by degrees: A man muſt aſcend by ſteps before he can be of them, an Elder eluminate, and a man deified (as they ſpeake.) And when he hath attained to this, then he hath ſtrong illuſions by viſions and dreames.

I need not labour to make a parallel of theſe times to theſe practiſes; every one of you almoſt, heares and knows what abundance now heed viſions and dreams, and pretend they have revelations by them, ſome of which I might eaſily name, their perſons alive, and their Books in Print. And how like they ſpeake to the Manithes, that the Creature is God, and God the Creature. And like to the Family of love; ſaying, A man is Deified, &c.

Nor need I labour to ſhew the evill of theſe dreames, in regard of the Author, the Devill; the ſubject, Men uſually departing from holineſſe; the matter, a mixture of vanity, if not ſin; and the end to draw men from the infalible word of truth; you have heard enough by that which hath been ſpoken.

Nor is there need of much indeavour to ſhew that theſe do not preſignifie otherwiſe then lyes. Nor doe they ſignifie any other thing then this that there is much Communion between them and Satan: Therefore I ſhall conclude this Chapter concerning dreames, onely with this caution; You that profeſſe a knowledge of the truth, ſtick to the word of truth afore any revelations by one from the dead, Luke 16. Verſ. laſt. Iſa. 8.19, 20. or viſions, or voyces from Heaven, 2 Pet. 1.19. or from any Angel, if he agree not with the Goſpel, Gal. 1.8, 9.

CHAP. X.

Of Aſtrologie, or Divination by the Starrs; commonly called, Judiciall Aſtrologie, whereby men undertake to predict, divine, and foretell, the good and badd ſucceſſes of humane affaires, concerning Nations or Perſons.

THIS is another Doctrine of Devils, which the Apoſtle foretels in 1 Tim 4. 1[•] which in the laſt dayes ſhall be taught, learned, and practiſed: For much of the Devils concurrence is found in this Art, or elſe nothing of God, either by inſtitution of Creatures, or inſpiration of his ſpirit to that end; and then whither that Art is to be referred let wiſe men judge. That I may not ſeeme to beat the ayre, or ſet up a Mopp of mine owne imagination, and then ſhoot at it; let me in a word, in the very entrance of this diſcourſe, ſhew you how in this alſo theſe times in which we live appeare to be the laſt dayes; according to the Propheſies of the Scriptures.

For now men generally are much given over to unlawfull Aſtrologie; they write Books, greater and leſſer Volumes of it. They daily put forth in Print their predictions of humane events. They aſſociate to countenance the Art; with ſelemnities of meetings: They diligently teach many their unlawfull Art: They caſt Figures, or forme Schemes, and by them pretend to foretell almoſt, if not altogether any kinds of things; many flock to them; many speake, if not Preach for them: Whereby as one cauſe, the Word of God in generall, and that particular rule of being wiſe to ſobriety is much layd aſide, as by wofull experience we finde. So they leave the truth for lies; I ſay for lyes, as we ſhall by Gods grace afterwards demonſtrate.

Tis cleare then, that this age, ſick, very ſick of this diſeaſe, had need of the Phyſick of this, or the like Treatiſe, if they will apply it; if not, haply it may prevent others from infection with the ſame malady.

That which we ſhall▪ by Gods aſſiſtance, do, is,

Firſt, To give you ſome diſtinctions, deſcriptions, and obſervations, touching the nature of Aſtrologie.
Secondly, The opinion of learned men touching it.
Thirdly, The condemnation of it by the word of God.
Fourthly; Strong reaſons againſt it.
Fifthly, A confutation of the objections that are brought for it.

SECTION I.

Of the nature of Aſtrologie in ſome diſtinctions, deſcriptions, and obſervations.

If I ſhould diſtinguiſh of Aſtrologie as Alſted doth, calling it, Aſtrologia judiciaria, that is, Judiciall Aſtrologie, as Maſter Perkins, and Maſter Geree call it; or ſhould I diſtinguiſh as Doctor Willet, that this Art is partly Theoricall, partly Practicall, and the practicall as partly allowed, and partly rejected; as if hereby wee would ſeparate and ſet a part for lawfull uſe, the name and thing of any kinde of Aſtrologie; tis of our indulgence, and more then we need to doe. For keeping to our tearmes, either firſt to the tearme Aſtrologie; it is no where allowed in the Scripture, under that notion, but every where ſpoken againſt, as we ſhall ſee afterward. As other things that are naturall, which are brought to countenance Aſtrology, are not tolerated by the Eucyclopaedia, and general order, and ſeats of all Arts and Sciences, within their owne ſpheres, to be accounted Aſtrology.

For inſtance; firſt, ſome urge that we know the Tydes of the Sea by the ſtate of the Moone; and tempeſts by other Starrs, &c. but theſe, and or the like nature, ſay we, are properly handled in that part of naturall Philoſophy which we cal Meteorologie; as alſo are all fiery Meteors, Comets, &c. of all which the eſſentiall internall cauſes, matter and forme, and one externall, namely the end, belong thereunto, are there handled, and thereby are made an integral part of Phyſicks. For if you will ſay, becauſe of their externall efficient cauſe, Viz. the Starrs, they are to be handled as a part of Aſtrologie: by the ſame reaſon there will be left no ſuch Science as naturall Philoſophy, becauſe all inferiour bodies below the Moon (as ſaith the great Philoſopher Ariſtotle) depend upon the ſuperiour Celeſtiall bodies of the Heavens.

Secondly, Others ſay, that by Aſtrologie we know Ecclipſes, and changes of the Moon: But ſay we, Aſtronomy doth challenge this, whoſe proper worke is to teach us the Spheres, Planets, and nominated fixed Starrs, with their motions, meaſures, diſtances, conjunctions, and oppoſitions; whence ariſe Ecclipſes of the Sunne, or Starrs, and changes of the Moon. I give but a touch upon ſome particulars, as an hint to underſtanding men to conceive of the reſt. Thirdly, If any urge that Aſtrologie handles of the qualities and effects of the Starrs: We reply, that ſo doth Aſtronomie of their qualities; namely, of their light and colour; and naturall Philoſophy of their effects in watery, aiery, and firy Meteors.

Or ſecondly, if we admit of another terme, or title which Alſted gives to Aſtrologie, calling it, Aſtrologia Planetaria, i. e. Planetarie Aſtrology; then we demand what becomes of almoſt all the Syſtem of pretended Aſtrology, if its ground-worke be founded mainely on the Planets (the maine part of Aſtronomy?) What then becomes of the notions about the tenth Orbe, the twelve houſes of the Heavens, the twelve Signes, with hundreds more of ſuch kinde of knacks wherewith they are wont to build up Aſtrologie.

Or thirdly, If we entertaine thoſe other tearmes and titles that Alſted, and Doctor Willet, &c. give to Aſtrologie, calling it [〈 in non-Latin alphabet 〉], Aſtromancy, and Genethliaca, that is, The calculatrix of Nativities, or Magick; all theſe are diſgracefull tearmes; and ſo unuſeful to inſinuate a lawfull Aſtrology. By all obſerve, that there is no place left for Aſtrology; but is as meer a phantaſie as Palmeſtry.

SECTION II.

Of the opinions of the learned touching Aſtrologie.

Becauſe the Aſtrologers give out that there is no body againſt this Aſtrologie, but one Perkins, or ſome one or two more, men not acquainted with Art; or in the like ſlighting ſpeeches; it will be very convenient to quicken your attention as to a point conſiderable, by ſetting before you the judgement of ſeverall learned men touching Aſtrology, with their reaſons; Toſtatus, a great learned Schoole-man hath a great deale againſt it, in his Commentary on Levit. 19. Qu. 28, 29. &c. Doctor Willet gives us the ſumm of Toſtatus, and his owne judgement thus. Of things which are (as to us) accidentall as the ſucceſſe of buſineſſes; or their cauſes internall, as mens will and free choiſe, as to undertake a journey, or to build, or not to build; predictions are not onely uncertaine but ſuperſtitious: And the ſame is to be ſayd of caſting Nativities by the conjunction of Planets. So Doctor Willet on Levit. 19. in his 41. Qu. The head whereof, is, The vanity of Aſtrologers, quoting of, and referring us to Toſtatus. The ſame Doctor Willet on the ſame Chapter, in his 32. Qu. hath this diſcourſe: All manner of CONJECTURING (ſee he cals it but Conjecturing) is not unlawfull, whereof any naturall or divine Cauſe can be yeelded: As firſt, there are naturall ſignes in the Heavens and ayre, as of the alteration of weather, of winds, of raine, &c. And in compound bodies, as in ſetting, and planting of Trees; and in humane bodies, as when tis good to let blood, to purge, &c. Theſe are immediate effects [•]n nature of Celeſtiall bodies: There are alſo mediate effects, as Comets which ſhew ſiccity and combuſtions, and ſo may portend Warrs, which is cauſed by wrath among men, which commeth of ſiccity and heat. So the Crow cryes againſt raine, becauſe the moyſture of the ayre affects his feathers: And the Dolphin againſt a tempeſt ſwimms aloft, becauſe the Sand in the bottome is ſtirred. For theſe creatures that are led onely by ſenſe, have a quicker feeling of ſuch naturall accidents, then man hath, who is moſt occupied in the uſe and exerciſe of reaſon: For, Attentio ad operationes ſecundum rationem, &c. that is, The attending upon the operations of reaſon, doth take away the attention to the operation of nature: And therefore FOOLES and SIMPLE perſons, that are LEAST GUIDED by reaſon, are more ſenſible of naturall things then WISE men.

Againe, there are divine and extraordinary ſignes * which God ſpeaks of, that ſhall be for ſignes at ſuch a time, or of ſuch a thing. As Matth. 24.29. And the Dove deſcending on Chriſt, Matth. 3.16. But there is no Judiciary Aſtrologie in all theſe.

Doctor Willet adds on the ſame Chapter, 33. Qu. (to give it you in a word) thus; Signes obſerved by men, of humane events, cannot be ſignes; firſt, becauſe Ex varietate cauſae variatur cauſatum: The Starrs have not the ſame influence in Summer, and in Winter, Spring, and Autumne. Secondly, Ex unitate cauſae ſequeretur ſimilitudo effectus: Of the ſame cauſe there ſhould be the ſame effects. But there follows not the ſame effect after the ſame ſignes, as appeares by experience. Thirdly, Keckerman a moſt learned Philoſopher, and a Chriſtian, although he favours ſome things, which men now a dayes call part of Aſtrologie, did not in all his two great Volumes of Arts and Sciences in Folio, ſet forth any Aſtrologie: but in his Works hath theſe paſſages againſt it, to this effect: Manent tamen, &c. The Starrs abide, as of other ſublunary effects, ſo of effects in man, the COMMON and REMOTE Cauſes which many wayes may be hindred, not onely by the firſt cauſe, GOD, but alſo by particular cauſes, partly in the HEAVENS, partly in the AYRE, and other ELEMENTS; ſo that the PREDICTIONS OF ASTROLOGIE, are with IFFS and ANDS. So that it followes not, this man is born under an unhappy Starr, therefore he hath a dull wit. So Keckerman, SYSTEM PHYS. lib. 2. Cap. 3. De motu Coeli. The ſame Keckerman in another place hath theſe words, Diſciplina Aſtrologica, &c. The Diſcipline of Aſtrologie about the Predictions by Heavenly bodies, or Starrs, is not yet confirmed upon true principles; therefore no marvell if that part of Aſtrologie, which is converſant about the predictions of Comets, doth reſt upon moſt uncertaine principles. It is granted to Aſtronomie to uſe ſuch Hypotheſes, or arguments, or principles, which are not in nature, but are conceived onely by a kinde of ſimilitude. But Aſtrologie may not uſe ſuch Hypotheſes. The Aſtrologers aſſigne ſeverall Countries and Cities, to ſeverall Celeſtiall Signes; But of Cities plainely, no reaſon at all appeares. So Keckerman, Syſt. Phyſ. lib. 6. Cap. 5. De Cometis in genere.

Fourthly, Alſted the great Phyloſopher of theſe times, and a Chriſtian, ſets forth a thing he calls Aſtrologie; but ſee his faithfulneſſe in this; Aſtrologia (ſaith he) vitio, &c. Aſtrology by the vice of man hath more vanity in it then Aſtronomy. Aſtrology becauſe of our imbecility is conjecturall. And he adds, Aſtrologers are often deceived: and therefore we doe rightly (ſaith he) pronounce the divinatory part of Aſtrologie to be but Conjecturall.

Fifthly, The great Galen ſaith of Aſtrologie, Sophiſticum eſt, &c. Tis a ſophiſticall thing; Contrary to experience.

5. So famous a man as was Auſtin, famous for learning and godlineſſe in his time, having been addicted to Aſtrologie, afterwards repents of it, and renounceth it, in his Treatiſe, De doctr. Chriſtiana, lib. 2. Cap. 21. in fine, & initio Capitis 22. His words are theſe, It is Magnus error, & magna dementia, ſuperſtitio, &c. that is, Aſtrologie is a great error, a great madneſſe, a ſuperſtition eaſily refelled.

Sixthly, Auſtin brings in another, on Pſal. 63. as a penitent renouncing this Art, as Paganiſme and Judaiſme: For we know that the Scriptures doe much forbidd it to the Jewes, as the evill of the Heathens, as we ſhall ſee plentifully afterwards.

Seventhly, Maſter Perkins, famous for learning and godlineſſe, as his Works ſhew, hath not onely a Treatiſe againſt Aſtrology (though once much addicted to it) but alſo gives us his repentance and renouncing of it in his Preface to the Reader before his Reſolution to the Countrey-man. His words are theſe, I have long ſtudied this Art, and was never quiet till I had ſeen all the ſecrets of it, but at length it pleaſed God to lay before me the PROPHANENESSE of it; nay I dare boldly ſay, the IDOLATRY, although it be covered with faire and golden ſhewes: Therefore that which I ſpeake with griefe, I deſire thee to note with ſome attention, &c.

Eightly, Maſter Geree, knowne to me to be a godly and learned man (being Collegians in the Univerſity) hath a learned Treatiſe againſt Aſtrologie (which if men read well, they dare not, if they have any truth of grace, give themſelves to Aſtrologie) His Treatiſe is called Aſtrologia Maſtix, common to be had for a ſmall matter.

Ninthly, Maſter Geree avoucheth, Maſter Brigs, ſometimes Geometry Reader at Oxford, an eminent godly man (a man I my ſelfe knew well, and have been at his Lectures) and a man for his skill in Mathematicks, I think I may ſay (ſaith Maſter Geree) that he was ſecond to none. Of this Maſter Brigs, Maſter Geree gives us this account: This loving Freind of mine (ſaith Maſter Geree) upon a queſtion moved to him by me, touching Judiciall Aſtrologie, told me this remarkable Story of himſelfe; When he came to Cambridge, firſt he thought it a fine thing to be of Gods Counſell, to foreknow ſecrets, and reſolved to have that knowledge, what labour ſoever it coſt him; and ſo early applyed himſelfe to the ſtudy of the Mathematicks, beginning with Arithmetick, and ſo to Geometrie, and Aſtronomy; and to lay a good foundation, he left none of theſe Arts, till he had attained exactneſſe in them: The foundation thus layd, he then applyed himſelfe to his maine ſcope, the ſearch of Judiciall Aſtrologie: But there he found his expectation fruſtrate; THERE WAS NO CERTAINTY in the rules thereof; when he had tyred his body and wits in vaine, he was much dejected with the fruſtrating of his expectation: At laſt he repaired to a man in Cambridge, famous in that Art, and a practitioner in Prognoſtications by it: to him he made his moane what paines he had taken to be expert in Aſtrologie, and how the uncertainty of the rules of that Art did now defeat his hopes: The Aſtrologers reply was, that THE RULES OF THAT ART WERE UNCERTAINE INDEED, NEITHER WAS THERE ANY CURE FOR IT: whereupon Maſter Brigs relinquiſht that ſtudy. And he did then affirme to me, that he would undertake to the skilfulleſt Aſtrologer in the World, that let him ſet downe any concluſion, touching any man or State; yea or WEATHER, and hee would prove it CONTRADICTORILY; that is, Both that it would fall out ſo, and that it would not fall out ſo, from their owne Rules and Principles; whence (ſaith he) you may ſee apparently that there can be no certainty in the rules of that Art: He further added, that his opinion was; To thoſe that addicted themſelves to the practiſes of Divining Aſtrologie, the Devill did at firſt ſecretly lend his aſſiſtance; and at length, Gradatim (that is, Gradually) did (unleſſe God prevented) Entice them into contract.

Tenthly, Dominicus Nanus, Barthol. Amantius, Franciſc Tortius, Joſeph Langius; have gathered theſe collections touching Aſtrology, Aſtrologia, &c. Aſtrology is the Speech of Starrs ([〈 in non-Latin alphabet 〉],) But Aſtronomie is ([〈 in non-Latin alphabet 〉],) the Law of the Starrs; as aſcribing more certainty to Aſtronomy then to Aſtrology. This Aſtrology is ſayd to be invented by Atlanta, King of Mauritanie, witneſſe Plinie, l. 7. of his Naturall Hiſtory; which, if true, is no commendation of Aſtrology. Contemplantur Aſtronomi, &c. that the Aſtronomers contemplate the Starrs, not as Judiciary Aſtrologers and Chaldeans, condemned by the Prophets, but that by the ſituation of them, they may ſet forth the ſet, or ſtanding times of dayes, moneths, and yeares; the Ecclipſes of the Sunne and Moone, and other things moſt worthy to be knowne, and moſt profitable for the life of man: The vanity of Judiciary Aſtrology, innumerable wiſe men of Old, and in our Age have diſallowed. See what God pronounceth of Aſtrologers by Moſes, Deut. 18.10. Iſa. 44. Jer. 10. Phavorinus in A. Gell. lib. 14. cap. 1. was wont to reprove Judiciary Aſtrologers with this Dilemma; Aut adverſa eventura dicunt, &c. that is, Either they foretell that things of adverſity ſhal come to paſſe; or thoſe of proſperity: If they ſay proſperous things, and doe fruſtrate or deceive men, then thou ſhalt be miſerable in hoping in vaine: If they ſay things of adverſity and doe lye; then thou ſhalt be miſerable in fearing in vaine and without cauſe. If true things anſwer to their Predictions, but are not proſperous things, from thence forward thou art miſerable in thy minde before thou art ſo in the event. If they promiſe happy things, and they come to paſſe, then plainely two inconveniencies will attend; namely, both the expectation of thee in ſuſpence of hope will weary thee; and the hope thou hadſt, will now deflowre, or take away the grace and beauty of the future fruit of joy; Therefore by no meanes may we uſe thoſe kinde of men who preſage future things, Audr. Alciat. Emblem. cap. 3.

Icare per ſuperos qui, &c.

Exemplo ut doceas dogmata certa tuo.

Aſtrologus caveat quicquā praedicere; praeceps

Nam cadet impoſtor dum ſuper aſtra volat.

i. e. As Icarus flying too high, melted his waxed wings and fell; ſo the Impoſtor Aſtrologer, by flying above the Starrs: Aſtrologie judiciary, or divinatory, is to be exploded with all its Patrons: So Epiphanius diſputing againſt the Phariſees and Manichees: So Baſil, Hex. Hom. 1. & 6. So Chryſoſtome on Gen. Hom. 5. & 6. And on Matth. Hom. 6. Surely Auguſtin who had proſpered in the buſineſſe of Aſtrology, doth after in his confeſſions, lib. 4. cap. 3. lib. 5. cap. 3. & 7. & lib. 1. cap. 6. De doctrinâ Chriſtianâ, lib. 2. cap. 21.22.23. De civitate Dei, lib. 5. înitio uſque ad cap. 8. Contra Academ. lib. 1. cap. 7. One while doth greivouſly complaine that he was deceived, in attributing any thing to that Art; another while he doth ſharply inveigh against it, and the Profeſſors thereof: Likewiſe it is forbidden more then once in the Councils, as in Concil. Toletan. Prim. Can. 21. Concilio Barracenſ. Cap. 9.10.26. qu. 2. 3. 4.

SECTION III.

The condemnation of Aſtrologie by the Word of God, in ſeverall places of Scripture.

The firſt place is in Deut. 18.10, 11. There ſhall not be FOUND among you ANY ONE that uſeth DIVINATION, or an OBSERVER OF TIMES. An il thing that it muſt not be found among them, not in any one Man or Woman of all the Nation: Juſt as tis ſayd the name Baali, Hoſ. 2.16, 17 muſt be removed, not founded, becauſe Idolaters uſed it, though of the ſame ſignification with Iſhi, there appointed, i. e. My Lord, or my Husband: And as the Apoſtle ſaith, Epheſ. 5.3. of covetouſneſſe, Let it not be once named among Chriſtians. So the Prophet Moſes here, as from God, chargeth that there muſt not be any one among them that uſeth Divination, or is an obſerver of times: Both which words by common conſent of the Learned of all ſorts, ſignifie. Aſtrology, and Aſtrologers. The firſt word [〈 in non-Latin alphabet 〉] which by our Tranſlators is rendered, one that uſeth Divination (the phraſe indeed is ſtrong and emphatical, [〈 in non-Latin alphabet 〉] that is, Divining Divinations) is, as Mercer affirmeth, taken for the moſt part in an il ſenſe; and aſſerteth out of the Hebrew, R. Kimchi, that it containeth every Art which is uſed to foreknow things future. Shindler affirmeth to the ſame purpoſe, that in an evil ſenſe it comprehends all things which are done, [〈 in non-Latin alphabet 〉] i. e. any curious Diabolical Art, as the Magi of Aegypt. And Elias ſaith, that it ſignifies to Divine things to come; which is attributed to Balaam (ſee Joſh. 13.) who becauſe he cold not curſe from obſervation of the natural Starts, but was forced to bleſſe; he yet expreſt himſelfe in his owne dialect, Aſtrologically, of a ſpirituall Starr that ſhould ariſe out of Jacob. Avenzara, they ſay, an Aſtrologer, affirmeth that this word is a common name to all Diviners, but more proper to Aſtrologers. Laſtly, The Arabian Verſion of this 18. of Deut. Verſ. 10. renders our word, He that exerciſeth Aſtrologie.

The ſecond word in this 18. of Deut. V. 10. [〈 in non-Latin alphabet 〉] which our Tranſlators render, An obſerver of times, is diverſly taken; but all cloſe to ſignifie a prohibition of Aſtrologie. The ſum of what the Learned Hebrews ſay (who muſt needs beſt underſtand their owne Language) in briefe is this [〈 in non-Latin alphabet 〉] praeſtigiari (whence is our [〈 in non-Latin alphabet 〉]) Aben Ezra wil have to be derived of [〈 in non-Latin alphabet 〉] A Cloud, as to foretell by the Clouds; that it wil be wel or il to doe, or attempt this or that upon this or that day. R. Solomon derives it from [〈 in non-Latin alphabet 〉] Time, as to ſignifie obſervation of times. The wiſe Ancients derived it from [〈 in non-Latin alphabet 〉] An eye, and ſo [〈 in non-Latin alphabet 〉] to ſignifie him that dazles the eyes of the beholder, that he may ſee falſhood in ſtead of that which is true. Their words are [〈 in non-Latin alphabet 〉] &c. that is, The wiſe men ſay, [〈 in non-Latin alphabet 〉] is he who holdeth the eyes: R. Akiva ſaith, it is he which computeth times and houres; ſaying, It is good to goe forth to day; to morrow it is good to negotiate, &c. Sanedrim, Cap. 7. fol. 65. 2. Of theſe Kimchi, in Lib Radicum, maketh mention. In the later Etymologie are ſignified Curious Aſtrologers, determining by the diſpoſition and operation of Starres, certaine dayes to be dayes of good, merry, and proſperous things: Others to be dayes of evil, ſad, and adverſe things: Thus the Learned Hebrews. The Chaldee renders the ſayd two words; the firſt, Divineth Divination; the ſecond, Obſerveth houres, which is proper to Aſtrologers. Note further, for the clearing of this firſt place of Deut. 18.10. that both our foreſayd Hebrew words are uſed againe by Moſes, in Verſ. 14. (and in the ſame manner tranſlated by our laſt Engliſh Tranſlators: Where againe the Arabick Verſion renders [〈 in non-Latin alphabet 〉] Aſtrologers.) And Moſes adds theſe five ſtrong arguments againſt the ſaid Art of Aſtrologicall and other unlawfull Predictions.

Firſt, That all ſuch are an abomination to the Lord, Verſ. 12

Secondly, That ſuch Arts being uſed by the Canaanites, God did drive them out before the Iſraelites, Verſ. 12.

Thirdly, That unleſſe men caſt away the uſe of the ſayd Arts, they cannot be perfect; that is, upright and ſincere with God, Verſ. 13.

Fourthly, That godly men muſt differ from Canaanites and Heathens, in the abandoning ſuch arts, becauſe God hath forbid his people the uſe of them, Verſ. 14.

5. That in ſtead of ſuch ways of prediction, the Lord raiſeth up Chriſt the great Prophet, (v. 15. compare Act. 3.23.) to foretel unto them what is meet for them to foreknow: So that only Chriſt, and they to whom he gives the divinely inſpired gift of Propheſie, muſt foretel things to come: No Art may undertake it; for it is oppoſite to Chriſt, and preſumes upon that which belongs onely to divine Propheſie. So that indeed (as tis in Levit. 20.6.) to follow ſuch kinde of Arts, is to goe a whoring (ſpiritually) from Chriſt; and God will (as tis ſayd there) ſet his face againſt ſuch, and cut off ſuch a ſoule from among his people: Weighty reaſons againſt Aſtrologie, without any intimation from God of any diſtinction or limitation.

The ſecond place againſt Aſtrologie, is Iſa. 2. 6. Therefore thou haſt forſaken thy people, the houſe of Jacob, becauſe they be repleniſhed from the Eaſt, & are Soothſayers like the Philiſtins. The word [〈 in non-Latin alphabet 〉] here rendered Soothſayers, is rendered by Vatablus in his Notes, Diviners; by Junius, Preſtigiators; that is, that make ſhew of that they cannot doe. Greek, Viz. Septuagint, [〈 in non-Latin alphabet 〉], that is (ſaith Budens, &c.) A kind of foretelling: As [〈 in non-Latin alphabet 〉] (ſay they) ſignifieth Divination. And generally the Chaldee, Syriack, Arabick, Arias Montanus, &c, render it Augurers, or auguries, which by reaſon of the antiquity of the word, and becauſe antiquities tel us that the Augurers did divine as wel by the aſpect of Heaven as by flying of Birds; Authors of later times commonly uſe that word to expreſſe Divination in generall.

But to come cloſer to the word; Learned Arias Montanus, doth, as well as I, derive our word from [〈 in non-Latin alphabet 〉] that is, Time, yea ſo doth R. Salomon derive [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉] (ſame word in deſcent and ſubſtance) of whoſe ſignifying Aſtrology, or Aſtrologers yee heard afore abundantly.

The intimations of the ſinfulneſſe and prohibition of this Divination, in this ſecond of Iſa. are, Firſt, That the Jewes therein to the diſpleaſure of God, imitated the Heathens, and uncircumciſed outcaſts; as thoſe in the Eaſt, that is, the Chaldeans, and the Philiſtims: Secondly, In that the holy Ghoſt puts ſuch a ſingular note on this ſin: He ſaith not, they are Swearers, unrighteous, &c. like the Chaldeans and Philiſtims, but they are Diviners, like thoſe of the Eaſt, even Chaldeans, or like the Philiſtims. Thirdly, That with a ſhrill and ſtrong emphaſis, the Prophet tels the Jewes, though conſidered in their higheſt notion, as the houſe of Jacob, and Gods people; Therefore for their Aſtrologie, &c. God had forſaken, or caſt downe, or ſent them away into Captivity: that is, had paſt an irrevocable ſentence ſo to doe.

The third place of Scripture againſt it, is Iſa. 44.24, 25, 26. Thus ſaith the Lord thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things, that ſtretcheth forth the Heavens alone, &c. that fruſtrateth the tokens of the liars, and maketh Diviners madd, that turneth wiſe men backward, and maketh their knowledge fooliſh; that confirmeth the word of his ſervants, and performeth the counſell of his Meſſengers. Marke by the way (afore we ſcan the words in the Original) the Geneva Notes, in the Margin of our greater Engliſh Bibles. Namely, Hee armeth them (ſay thoſe Notes) againſt the Soothſayers of Babylon, which would have borne them in hand, that they KNEVV BY THE STARRS, that God would not deliver them, and that Babylon ſhould ſtand.

But let us come more particularly to the words. Firſt, Tis evident here is mention of Diviners, a word in our Engliſh, generally taken in an ill ſenſe, to ſignifie thoſe that by unlawfull Arts undertake to foretell future things. And the Chaldee, Syriack, Arabick, Greek, and Ancient Latine, and that of Vatabbus and Junius, render the Text in part, by Diviners, and Divinations. And Vatablus in his Notes upon this place, ſaith, Mendacium, that is, of Liars, is in Hebrew, [〈 in non-Latin alphabet 〉] that is, of Aſtrologers. And Junius in his Notes on this place, ſaith, Signa mendacium, &c. that is, The ſignes of the Lyars, of which ſee following in the 47. of Iſa. Verſ. 10. and ſo forward to Verſ. 14. And ſure enough there in Iſa. 47.10. Aſtrologers expreſly, and under ſeverall other names and notions alſo are bitterly inveighed againſt, as we ſhall ſee after, in the particular ſcanning of that place. Let us add to all, a little more particular ſifting of the words of this 44. of Iſa. 25. [〈 in non-Latin alphabet 〉] Lyars, is of [〈 in non-Latin alphabet 〉] He feigned, lyed, and by [〈 in non-Latin alphabet 〉] in Iſa. 44.25. are underſtood (as Buxtorfe, and R. Solomon, and R. David, affirme) [〈 in non-Latin alphabet 〉] Inſpicientes aſtra, Aſtrologi, that is, Gazers upon the Starrs, Aſtrologers. And for the other word in this 44. of Iſa. Viz. [〈 in non-Latin alphabet 〉] that you have here rendered in Engliſh, Diviners, wee ſcanned it afore in Deut. 18. ſhewing you how the Hebrews, yea, the Aſtrologer himſelfe confeſſeth that it ſignifies Aſtrologers. The intimations againſt Aſtrologie in this Text, are, firſt, That it ſeemes prejudicate to Gods Creation, and Redemption, and Providence. For when God would here comfort his people againſt Aſtrologers Predictions, threatning evil to them, the Lord that is moſt wiſe, to order his words, begins with this preface: Thus ſaith the Lord thy Redeemer, and he that formed thee from the wombe, that maketh all things, and that Stretcheth forth the Heavens. and ſpreadeth abroad the Earth: Intending plainly thus much: Feare not bondage under evill men and things, as the Aſtrologers threaten, for I am thy Redeemer, that redeemes thee from troubles, in ſpight of all Aſtrology. Feare not thoſe Aſtrologicall Genethliacos, that is, Caſters of Nativities, for I formed thee from the wombe: Feare not their Predictions by the Starrs and Heavens, for I ſpread and rowle them as I pleaſe: Feare not their predicted evils, for I make all things, and ſpread the Earth as I pleaſe. So that God pleads theſe of his Creation, Redemption, and providentiall preſervation, againſt the Aſtrologers; oppoſing theſe by raiſing falſe feares from their lying Arts in the hearts of his people. The ſecond intimation is, That God doth call, and can and will make thoſe Aſtrologers and Diviners, Lyars, and madd men: All their predictions ſhal prove but lyes and madneſſe; and turne their pretended knowledge into fooliſhneſſe. Thirdly, That the Lord will confirme the word of his ſervants, and the counſell of his Meſſengers; that is, the Propheſies of his Prophets, in oppoſition to all Aſtrologers. Aſtrology oppoſeth the Word, but that ſhall overthrow it.

The fourth place againſt Aſtrologie, is, Iſa. 47.12, 13, 14, It is ſpoken to Babylon, Verſ. 1. The words are theſe, Stand now with thine INCHANTMENTS, and with the multitude of thy SORCERIES, wherein thou haſt laboured from thy youth, if ſo be thou ſhalt be able to profit, if ſo be thou mayſt prevaile: Thou art wearyed in the multitude of thy counſels; let now the Aſtrologers, the Starr-gazers, the Monethly Prognoſticators ſtand up and ſave thee from theſe things that ſhall come upon thee: Behold they ſhall be as stubble, the fire ſhall burne them, &c.

We ſee in the generall if we read but according to the Engliſh, how Aſtrologers under all names and titles, are enveighed againſt by God himſelfe, and in a holy way of Divine taunting of them: The Original alſo is very ful and home to the ſame effect; the firſt word or name in the 13. Verſe, [〈 in non-Latin alphabet 〉] which our Engliſh renders Aſtrologers, is alſo by the ancient Greek Septuagint rendered [〈 in non-Latin alphabet 〉] And by Junius alſo Aſtrologi, that is, Aſtrologers whoſe buſineſſe, according to the Hebrew, is to view and behold the Heavens for Predictions: For the Hebrew word [〈 in non-Latin alphabet 〉] in his prime and native ſignification, ſignifies to play the Aſtrologer. [〈 in non-Latin alphabet 〉] ſaith Pagnin, and Schindler, is the Root whence comes [〈 in non-Latin alphabet 〉] an Aſtrologer, Iſa. 47.13. Let now the Aſtrologers of Heaven, &c. ſtand up and ſave thee. And this is the righter rendering of the word. The Herbrew Doctors alſo expound it Aſtrologers. R. Kimchi doth derive it from the Arabian Language, in which [〈 in non-Latin alphabet 〉] Alhabram, ſignifies the Deciſion of a matter; as (ſaith he) the Aſtrologers are ſo called, who decide and determine things by the preſcript of the Starrs. And to put the matter out of doubt, that the Lord meanes Aſtrologers, he uſeth another word, by which he gives them a ſecond name, to wit, [〈 in non-Latin alphabet 〉] is Gazers IN the Starrs. Aſtronomers looke upon the Starrs, to know their colour, diſtance, motion; but Aſtrologers (ſaith the Lord) gaze in, or into the Starrs; that is, theit buſineſſe is to know the influence and predictions by Starrs, as they pretend. The Chaldee Targum doth alſo ſo render it; namely, [〈 in non-Latin alphabet 〉] Gazers in or into the Starrs: And their third name, [〈 in non-Latin alphabet 〉] which our Engliſh renders, Monethly Prognoſticators: Vatablus renders, thoſe who declare what ſhall come to paſſe every ſeverall moneth. The Arabian Verſion of this Verſe renders them all three thus, Let them ariſe and deliver thee, who preſage future things by the Starrs of Heaven; who contemplate the Starrs, and foretell thee what event ſhall be to thee. All (you ſee) amounts to this, that without faile, Aſtrologers are here ſpoken againſt. And how?

Firſt, As oppoſite to confidence in God: As our Notes on the Bible affirme in theſe words, He derideth (ſay they) their vaine confidence, that put their truſt in any thing but in God, condemning alſo ſuch Sciences which ſerve to no uſe, but to delude the people, and to bring them from depending on God.

Secondly, As of the ſame ranke, and much of the ſame abomination with Enchanters and Sorcerers. Babylon uſeth both; and as we heard afore, from them that went farr in Aſtrologie; that Aſtrologers that uſually hitt any thing right, cannot doe it but by helpe from the Devil.

Thirdly, As a thing to be derided, that any men ſhould undertake to preſage good, when tis the counſell of God to bring evill upon a people.

Fourthly, As a juſt thing with God to ſend ſuch to their Aſtrologers in the day of evil of judgement on them, to ſee if they can deliver them.

Fifthly, As that God will the rather bring irreſiſtible judgement on a people that beſides their evils, doe beleeve Aſtrologers that they ſhall doe wel.

Sixthly, That in the day of calamity, eſpecially Aſtrologers, and thoſe that beleeved them ſhall fall by the hotteſt furie of the judgement.

The fifth place of Scripture againſt Aſtrology is, Jer. 10.2, 3. Thus ſaith the Lord, Learne not the way of the Heathen, and be not diſmayed at the ſignes of Heaven, for the Heathen are diſmayed at them. For the cuſtomes of the people are vaine. [〈 in non-Latin alphabet 〉] a ſigne or token, doth ſometimes and eſpecially when joyned with Heaven, ſignifies a prodigious portentous, ominous ſigne. The word is the ſame, and the intent of the Text the ſame, as in Iſa. 44.24. &c. (afore diſcuſſed) that fruſtrateth the Tokens, or ſignes of the Lyars. The Geneva Notes on our Bibles on the word SIGNES, ſay thus; God forbiddeth his people to give credit or feare the Conſtellations and Conjunctions of Starrs and Planets, which have no power of themſelves, but are governed by him; and their ſecret motions and influences are not knowne to man, and therefore there can be no certaine judgement thereof, Deut. 18.9. And the ſame Geneva Notes on the word Cuſtomes, ſay thus; Meaning (ſay they) not onely the obſervation of the Starrs, but their Lawes and Ceremonies, whereby they confirme their Idolatry; ſo the Geneva Notes. I quote them and others the more, that yee may ſee, not onely mine, but the judgement of the generality of the godly and Learned touching Aſtrology. I add, As Aſtrology and Idolatry are conjoyned here in the prohibition, ſo alſo was it in the practiſe of men: For they Idolatrouſly made Gods of the Starrs, as of Saturne, Jupiter, Mars, &c. as the names of our week-dayes doe unhappily to this day ſignifie. And they alſo did Aſtrologically uſe them to foretel by. And indeed in Prediction by them they made Gods of them. For future things are in Gods hands, and not for us to know till he will make them knowne by his Word; or performe them, Acts 1.7. The Chaldee Paraphraſe renders that of the Text of Signes thus; And be not afrayd of the ſignes that are put in Heaven: which muſt needs ſignifie the Starrs: And the Hebrew word for Feare [〈 in non-Latin alphabet 〉] ſignifies to caſt downe upon the earth with feare; which muſt intimate rather a feare of evill ſignifications, then of adoration. The intimations againſt Aſtrology here, are,

Firſt, That it is the way of the Heathen. Now we, whom God hath with ſo much coſt and care diſtinguiſhed from the World, muſt not imitate the World, Matth. 6.32. Rom. 12.2.

Secondly, That the Cuſtomes of the people in that and other things, are vaine; and tis not for Gods people to run after vaine things, but rather as a ſigne of their repentance to doe as Solomon, Eccleſ. 1.2. and Paul, Phillip. 3.7, 8.

Thirdly, That the regarding of ſuch things cauſeth in men an evill feare, oppoſite to their confidence and comfort in God: So the Prophet intimats in exhorting them not to fear them.

Fourthly, That to feare any Aſtrology, or ſignes, &c. is an Heatheniſh thing: Wee doe not as Beleevers, but as Heathens. Godly men, yea all men that profeſſe the true God, ought to goe to that God, and to him onely to know the hidden things that are future. For it is the priviledge of God onely, to foretell ſuch things to come, either by himſelfe or by his ſpirit extraordinarily in his Prophets; and therefore not communicated to Starrs: And whatſoever we ſet up, as imagining they are able to predict ſuch future things, we advance up into the place of God, which are not Gods; as is manifeſt by this very thing, that they cannot really and truly predict ſuch things: And therefore to goe to any thing to know ſuch things to come, but to God himſelf, is to doe as Heathens that ſet up falſe Gods, and not as men that acknowledge the true God. And this is fully and plainely held forth to us, in Iſa. 41.21, 22, 23, 24. In Verſ. 10. to 21. the Lord having propheſied and foretold good things to come to paſſe for his people, he in a holy manner thus taunteth all other things that are ſet up by men in which they put confidence, as if they were Gods to declare hidden things, paſt, or to come; Verſ. 21. &c. Produce your cauſe, ſaith the Lord, bring forth your ſtrong reaſons, ſaith the King of Jacob; let them bring them forth, and ſhew us what ſhall happen. Let them ſhew the former things what they be, that we may conſider them, and Know the latter end of them, or Declare to us things to come: Shew the things that are to come hereafter, that we may know yee are GODS, &c. Behold yee are of nothing.

We doe not count it conſiderable to our buſineſſe to diſcuſſe here, what is the thing mainly meant in this place; as whether Idolatry, or Aſtrologie, (ſure enough in Aſtrologie by them that confide in it for predictions, there is Idolatry enough, as this Text ſufficiently intimateth) but we attend the Argument to confute it, Viz. Becauſe it cannot foretell things to come; Becauſe that is Gods Prerogative alone. And therefore nor Idolls nor Starrs; neither Idolatry nor Aſtrologie, can predict things to come: For as Idolatry is but vanity, as tis oft called in Scripture: As the vanities of the Nations, or Gentiles, &c. So Aſtrologie is a lye, Jer. 50.35, 36. A Sword is upon the Chaldeans, &c. and upon her Princes, and upon her wiſe men: a ſword is upon the Lyars, and they ſhall dote. Upon which words Learned Buxtorfe (ad vocem, [〈 in non-Latin alphabet 〉]) faith thus: [〈 in non-Latin alphabet 〉] (which is the word in this 50. of Jeremie, onely an emphaticall article is prefixed, [〈 in non-Latin alphabet 〉]) ſignifies Lyes, and Lyars, Iſaiah 44.25. by which underſtand, [〈 in non-Latin alphabet 〉] Gazers upon the Starrs, Aſtrologers, according to Rabbi Solomon: And ſo underſtand, that, Jer. 50.36. Rabbi David on the ſame: And the Chaldee Paraphraſe renders [〈 in non-Latin alphabet 〉] by [〈 in non-Latin alphabet 〉] oft times; which [〈 in non-Latin alphabet 〉] ſignifies Foretellers: But Jer. 50.36. the Chaldee renders [〈 in non-Latin alphabet 〉] by [〈 in non-Latin alphabet 〉] Diviners: The reſult of all is this: Firſt, Aſtrologers are by God himſelfe called Lyars: Secondly, They that ſeek to them for predictions, are Idolaters, therein making them Gods. Thirdly, That God hath expreſt ſo much againſt both; both againſt the Aſtrologer and his Clients, becauſe God will vindicate his owne priviledge, that he alone is the God of truth that can truely foretell things to come.

The ſixth place, is Dan. 2.1, 2, 3, 4, 5, &c. Nebuchadnezzar dreamed dreams; and the King commanded to call the MAGICIANS, and the ASTROLOGERS, and the SORCERERS, &c. to ſhew the King his dreames: Then ſpake they to the King in the Syriack, tell thy Servants the dreame, and we will ſhew the interpretation. The King anſwered; The thing is gone from me, if yee will not make knowne to me the dream with the interpretation thereof, yee ſhall be cutt in peeces, &c. They anſwered againe, Tell us the dreame, and we will ſhew the interpretation thereof. The King anſwered, If yee will not make knowne unto me the dreame, there is but one decree for you, for yee have prepared LYING, &c. Tell me the dreame and I ſhall know that yee can ſhew the Interpretation thereof. Then the Chaldeans anſwered, &c. There is not a man upon the Earth that can ſhew the Kings matter: There is no King, &c. that asked ſuch things at any Magician or Aſtrologer, &c. But as it followes in the Story, God revealed the dreame, and the interpretation thereof to the King: Then the King anſwered unto Daniel, and ſayd, Of a truth it is, that your God is a God of Gods, and a Lord of Kings, and a revealer of ſecrets.

In all which we have theſe particulars againſt Aſtrologers: Firſt, That the Magicians and Aſtrologers, and the Sorcerers, are put together, as Artiſts of the ſame kinde. Secondly, That they themſelves did confeſſedly ſo name and number up themſelves. Thirdly, That all theſe laying their heads and hearts, and Arts together, and that to ſave their lives cold not finde out that dreame of the King. Fourthly, That the King cals them Lyars. Fifthly, The King gives a reaſon, namely, that if they could certainely by any Art, &c. tell the interpretation of his dream, they might alſo tell his dreame. Sixthly, That by a juſt judgment of God ruine is pronounced by the King, againſt theſe as deceivers. Seventhly, They thought that becauſe they could not tell this dreame, that therefore no man on earth elſe could; and that therefore the King was unreaſonable to require of them to tel it; intimating ſtrongly, their incomparable ability and confidence in their wicked Arts, that what poſſibly could be done in that nature, by any, could be done by them. Eightly, That God according to his Prerogative could reveale it to Daniel; and ſo confuted the Lyes of the Aſtrologers, &c. Ninthly, That the Heathen King was hereby throughly convinced, that there was no God like the true God, whom Daniel and all godly men doe worſhip.

Seventhly and laſtly, Note that the word Magician and Magick (ſo oft uſed in Daniel, and joyned there with Aſtrologers and Aſtrology) is by the vote of the Learned generally taken in the New Teſtament in the worſe ſenſe, Matth. 2. oft. Acts 8. Acts 13. And as oft as Aſhaphim is mentioned in Daniel, the Septuagint conſtantly expounds it by the word [〈 in non-Latin alphabet 〉], Magicians. Now Aſhaphim ſay the Learned Criticks, ſignifies Aſtrologers, and thoſe which obſerve the Starrs in the morning or evening twylight. And though [〈 in non-Latin alphabet 〉], may in the general ſignifie Wiſe, yet becauſe thoſe [〈 in non-Latin alphabet 〉], were among the Chaldeans and Aegyptians, ſuch as uſed deviliſh Arts; it is taken in an ill ſenſe; as of that brood (afore they repented) mentioned, Acts 19.18, 19, 20. Many of them which uſed curious arts, brought their Books together to be burned before all men, and counted the price of them fifty thouſand peices of Silver. The moſt of theſe Books, in moſt probability were Aſtrological Bookes, for Divination; becauſe, firſt, The Arts are called Curious arts; that is, Curious in the Rules and Principles above common meanes of knowledge, and curious in their end and uſe, to predict things that were not to be knowne ordinarily. Secondly, They were Book-arts, which are chiefly of Aſtrology; few, if any, are written of Sorcery, Necromancy, &c. but come downe from Generation to Generation by Tradition. Thirdly, Their price great, Viz. Six thouſand two hundred and fifty pounds ſterling, which imports alſo Aſtrological Books, becauſe none others of unlawful and ſinful Arts (as they all are here intimated) are ſo much valued, as Aſtrological Books. Fourthly, Its a thing apparently knowne to men acquainted with Antiquitie, that theſe Epheſians were greatly addicted to Aſtrology and Book-magick. Therefore the Syriack and Arabick render Curious arts by Magick. All which ſorts of Arts are condemned under the name of Sorceries, Revel. 21.8. as thoſe which ſhall abound in the laſt times, afore the fal of Antichriſt, as by woful experience we doe already finde.

To theſe things out of Daniel, and the New Teſtament, I might add much, both of Antiquities, and Criticiſmes of Languages, to ſtreng-then our aſſertion; but the conveniencies of this little Volume conſtraines me to contract my ſelfe.

SECTION IV.

Containing reaſons or arguments againſt Aſtrologie.

The firſt is from the Conceſſion of the Freinds of Aſtrology: They grant that either of theſe four may prevent the predictions of Aſtrology; namely, either the prudence of a morall wiſe man, or the piety of a godly man, or the tutelarity of Angels, or the providence of God over-ruling all things; much more all foure concurring, may anticipate. Now theſe foure ſwallow up, and gripe within their ſphere all things, eſpecially arbitrary things: What humane prudence cannot doe, grace can; if not, Angels may: and where all faile, providence doth order according to the minde of God, who worketh ALL things according to the counſell of his owne will, Epheſ. 1.11. Tis ſayd, ALL THINGS; for, not a Sparrow falls to the ground without his will. And all the haires of our head are numbered, Matth. 10.29, 30. Which our Saviour ſpeakes to comfort Beleevers againſt bodily dangers, and corporal cauſes of feares. And on the other ſide, tis not ſayd in that 1 Epheſ. 11. He worketh all things according to the STARRS; which are viſible things, and naturall neceſſary cauſes; but according to the counſell (which is ſecret and inviſible) of his owne will (which is arbitrary and free.) And to expreſſe it more ſignificantly and emphatically, that God doth not rule by a deputation committed to Starrs, eſpecially in things either humane and arbitrary, or ſpiritual; tis ſayd hee ruleth all things after the counſell of his OVVN WILL. Which being ſet over againſt the many ſoare invectives the Lord makes againſt Aſtrological obſervers of the Starrs demonſtrate ſufficiently to them that will underſtand, that there is no certainety in predictions from the Starrs. This argument might be much enlarged to good purpoſe; but a word to the wiſe is ſufficient.

The ſecond Argument is from cleere experience of Twins conceived at the ſame inſtant, and borne in the ſame houre, or leſſe; and it may be put forth themſelves in part, at the wombe enterchangably in that houre (as Pharez and Zara did, Gen, 38.) yet before God put any difference by any inward change by grace, the Twins may be of an apparent vaſt difference of Complexion, as we ſee in Jacob and Eſau, at their firſt birth. And experence knowes of other Twins, either bot naturall or both spirituall, that farr different events in the World have befallen them. Where then is the certainety of Starr-predictions? Where is the verity of Aſtrology? It may be they will read us a Lecture of difference from magnitudes and motions of Starrs; that ſome are bigger then the Earth, ſome leſſer; againe, that ſome finiſh ſome motions in twenty foure houres, others not other motions in ſo many ſcores of yeares, or more. But if this be their defence, the matter of predicting Aſtrology is thereby made to me more incredible: For if (as they ſay, with Keckerman) the Moone be leſſe then the Earth at leaſt twenty times, and the reſt of the Planets below the Sunne proportionably, as Venus twenty ſeven times leſſe then the Earth; and Mercury two and twenty: How then ſhall theſe at any poſture, at any one and the ſame time effect or ſignifie any thing to all the World? For all the Aſtrologers in the World will undertake to prognoſticate from theſe Planets upon all men on Earth, borne at one and the ſame houre. If the Sunne, as they confeſſe, be about an hundred and ſixty times bigger then the Earth; and all the Planets above the Sun proportionably; as that Saturne is fourſcore and eleven times bigger then the Earth;; Jupiter fourſcore and fifteene times; Mars one time bigger, with one third; how then is it that there is difference of natures and events in thouſands borne at the ſame houre, and eſpeciall in Twins, as we ſayd afore. If they ſay that this is becauſe of the ſwift externall violent motion of all the Starrs, Planets, and Fixed; that they are hurryed round the Earth by the firſt movable from Eaſt to Weſt, &c. in twenty foure houres; which is to runn ſixty times ſixty Miles in every houre, then we demand how can the Starrs have time to make any diſtinct impreſſion by any particular influence on one borne, eſpecially on one who perhaps may lie in the mouth of the womb, partly borne, partly unborne, ſometimes in the head and foreparts, ſometimes in the hinder parts, for a quarter or halfe an houre, or many houres. Or what Aſtrologer upon the ſwiftneſſe of thoſe motions, and the ſlowneſſe of the birth, which cannot be borne in an inſtant, but at beſt gradually, ſhall be able to prognoſticate punctually that ſuch Starrs, with ſuch influence, did ſo complexionate ſuch an Infant at ſuch a Minuit of time? For by the computation aforeſayd, the Starrs run, in the ſayd motion, in every minuit of the hour ſixty Miles. If Aſtrologers wil plead any thing to help themſelves herein, from the ſlowneſſe of other motions of the Starrs, that are natural, and internal to them; as that all the fixed Starrs (which are knowne by their twinckling to our ſight) move from North to South (as they ſay, ſo Alſted) in three thouſand five hundred yeares, and back againe in three thouſand five hundred yeares; ſo that they finiſh not that motion under ſeven thouſand yeares; how then can any Age ſince the beginning of the World have experience what the Conjunction of the Starrs may produce? So for the motions of the ſeven Planets: If they ſay (as Keckerman, &c. affirme) that the Sun hath three Orbes: Firſt, that in which the Sun it ſelfe is fixed, and is the middle Orbe, and is excentricall to the World; that is, The World, or Earth is not juſt in the middle of it; by reaſon whereof the Sun is ſometimes in the Perige, namely neerer the Earth for ſome moneths; and ſometimes in the Apoge, to wit, more remote from the Earth, for other moneths. And in this Eccentrick Orbe the Sun moves, as they ſay, according to the ſucceſſion of the twelve Signes from Weſt to Eaſt, not finiſhing that motion under three hundred ſixty five dayes, and about ſix houres. And withall as they aſſert, that by reaſon of this Orbe the Sun moves as in relation to the center of the earth, one while ſwifter, another while ſlower; that is to ſay, it moves ſlower whiles it is on the Northern[•] part of the World, lingering there an hundred eighty ſix dayes, eight houres, and twelve minuits; but runs ſwifter on the Southerne part of the World, diſpatching its race in an hundred ſeventy eight dayes, one and twenty hours, and twelve minuits; and ſo ſtayes longer with ſome of the Signes (as they ſay) and leſſe while with others. And that ſecondly, The Sun hath, as they ſay, a ſupreme Orbe contiguouſly adjoyned above to the aforeſayd Orbe. Thirdly, an inferiour Orbe, in like manner adjoyned beneath to the ſayd middle Orbe, both partly Concentrick, partly Eccentrick (the uſe of which two Orbs, as held forth by Aſtronomers, I ſhall not here ſtay to relate.) And the motion of thoſe two extreame. Orbs, is, as they confeſſe, very ſlow, ſo that they finiſh not their courſe, which is like ſome motion of the eighth Sphere, under forty nine thouſands of years (as Keckerman affirmes.) All which makes mee againe demand, how any men could ever attaine to a certaine experience of Conjunctions of Starrs, ſeeing this number of forty nine thouſand extends it ſelfe to an age above ſeven times older then the creation of the Starrs?

It would be too tedious to recite all the ſeverall Orbes and motions of all the other. Planets, according to the common opinion; as, that the Moone hath five Orbes, ſome of which move ſwifter then thoſe of the Sun, putting her twice every moneth in her Apoge or exaltation, and twice in her Perige or deſcention, with differences in both, that in the ſame Apoge it is ſomtimes higher and ſometimes lower, and ſo in the ſame Perige; and hath one motion that is not finiſhed under eighteen yeares, ſeven moneths, and about twelve houres.

That Saturne hath a motion whoſe courſe takes up thirty yeares; Jupiter one of twelve, Mars one of two, Venus of one. And Mercuries motion (as Keckerman affirmes) Eſt admodum varius imo magnâ parte adhuc incognitus; that is, it is wonderfull various, yea for the moſt part yet unknowne. Now lay all theſe varieties and uncertainties together, and then judge what certainty of experience there can be had of the conjunctions of Starrs, juſt ſo long and ſo much, as to make ſuch a ſure impreſſion of ſuch influences and efficacies on men in the birth, as may duely and truely prognoſticate, that ſo ſhal ſuch a man be and doe; but ſo anothér, eſpecially in Twins.

The third Argument. All rules of Sciences and Arts (by the fundamental Poſition of Artiſts) are Axiomes, Maxims, Theoremes, Canons. &c. that is, Moſt worthy, and moſt ſpeciall principles, experiments, or rules, for their verity and certainety. But ſuch are not the rules of Aſtrology. Firſt, Becauſe of the foreſayd various varieties and uncertainties of Starrs, both in their owne motions, and in compariſon with others. Secondly, Becauſe no man knoweth the particular qualities or efficacies of all the Starrs. No Artiſt yet ever undertooke to ſpeake of more then the ſeven Planets, and ſome few nominated Fixed Starrs of ſome few ſeverall magnitudes; leaving out millions that are neither named nor knowne. Yea thirdly, thouſands of Starrs cannot be ſo much as ſeen a minuit together; as the Philoſophers confeſſe in their diſcourſe of Via lactea, the Milky way in the Heavens, to be ſeen in a moſt ſtarry night, eſpecially in Winter. Fourthly, Becauſe all the Starrs doe ſhine upon the earth at once, joyntly and promiſcuouſly; ſo that they that are under them cannot by any rule from nature know what influences ſhall be predominant in their effects. Fifthly, They have more time to alter the Complexions of young people from the Cradle to manhood carryed and walking abroad. I ſay to alter their complexion by radiation and influence; then to ſtampe upon them an unchangable impreſſion upon them in the ſecret Chamber of their birth; as we ſee many natural men and Women, not differenced by grace, much altered from Melancholly to Cheerfulneſſe, &c. So that if ſome Starrs in one poſition, in an inſtant at birth have a power to imprint; other Starrs, and perhaps more prevalent, have likewiſe a power to blot out that in many yeares, and to inſtill a new one. Sixthly, There are many cauſes below between us and the Starrs to alter the influence of the Starrs, or interrupt their native operation; as the various complexion of the ayre, diverſity of windes, the different poſtures and ſituations of men, as ſomtimes under a direct, ſometimes under an oblique radation, &c. Seventhly, Aſtrologers depend on Clocks and Dyals, to know the poſture of the Heavens at the houre of their prognoſticating; which Dyals and Clocks oft are falſe, which may make a wide difference in a minuit, in which as we heard ſome motions of the Heavens run ſixty Miles. Eightly, The Aſtrologer cannot be able to allow exactly for the exaltation in the Apoge and deſcenſion in the Perige of the Planets, with their ſwifter motion in the one then in the other, ſo as to determine juſtly how much power of prevalence there may be in their influences at ſuch changes. Ninthly, A man can never certainely conclude of a particular event from a cauſe that is moſt univerſal, moſt remote, and ſo but a partial cauſe of the thing predicted. But the Starrs are no other but ſuch a kinde of cauſe of mens complexions and actions; and therefore are no ſure grounds of prediction concerning the future afaires of men. The Parents complexion, Divine diſpenſations, occaſions, and opportunities among men, and a mans owne obedience or diſobedience to God, have farre more influence into man to diſpoſe him to be, or doe this or that, then all the myriads of Starrs. Tenthly, Aſtrology contending for ſuch a power of Starrs over the ſoule of man (which is the principle of all actions) inferrs as if the ſoule of man were ex traduce, generated by the Parents.

Firſt, Contrary to many Scriptures, Pſalm. 102.18. The people that ſhall be Created ſhall praiſe the Lord. Eccleſ. 12.7. The spirit returnes to God that gave it, whiles the body returnes to the Earth. Heb. 12.9. We have had Fathers of our fleſh which corrected us, and we gave them reverence; ſhall we not much rather be in ſubjection unto the Father of Spirits?

Secondly, Contrary to the rules of art, reaſon, and experience, Calum non agit in animam, &c. The Heavens cannot act directly upon the ſoule; nor can a mans body complexionate, alter, or maſter his naturall ſpirit. So that the To intelligere, and To Velle, the Acts of reaſon and wil doe not depend on ſenſe. For in ſleep, wee have ſtrong actings of reaſon: And when awake, in the time of deepeſt rationall meditations, the ſenſes are uſeleſſe, and their acts ſuſpended, as if we did neither ſee nor heare.

The fourth and laſt Argument againſt Aſtrologie that I ſhal urge, paſſing by innumerable others, is, That a maine part of the ba[•]s and bottom on which Aſtrologers build the ſtructure of their Art of Prediction, is but meer imagination; for there is no ſuch thing as the tenth, or ninth Sphere: And therefore the Zodiack placed by Aſtrologers in them, is but a dreamed fiction; yea and one of the Quondam great Aſtrologers (M. P.) will dare to ſay, that the twelve Signes, bounded as they ſuppoſe, within the demenſions of ſuch a thing as a Zodiack; namely, the Signes of Aries, Taurus, Gemini, &c. that is, a Ramme, a Bull, &c. (feigned to have power over the twelve parts of mans body) are onely twelve imaginary Signes: For in the HEAVENS (ſaith he) there is no ſuch matter as a Ram, a Bull, &c. And how (ſaith he) can it ſtand with reaſon that in a firmament FEIGNED by Poets, and Philoſophers, a FORGED Signe (which indeed is NOTHING) ſhould have any power, or operation in the bodies of men. Againe, the very order of Government of theſe ſignes in mans body, is fond and without ſhew of reaſon: For according to this platforme, when the Moon commeth into the firſt Signe Aries, ſhee ruleth in the head; and when ſhee commeth into the ſecond Signe Taurus, ſhee ruleth in the neck; and ſo deſcends downe from part to part, ruling two, inſome three dayes, &c. Where obſerve (ſaith hee) that the Moon is made to rule in the cold and moyſt parts, when ſhee is in the hot and dry Signes; whereas in reaſon, a more conſonant order were this, that when the Moon were-in hott and dry Signes, as in Aries, Leo, and Sagittarius, ſhee ſhould rule in hott and dry parts of the body; and when ſhee is in cold and moyſt Signes, ſhe ſhould rule in the cold and moyſt parts of the body; and ſo ſtill governe thoſe parts which in temperature come neereſt to the Signes wherein the Moone is. Beſide this, ſome learned Phyſitians have upon experience confeſſed, that THE OBSERVATION OF THE SIGNE IS NOTHING MATERIALL; and that there is no danger in it, for guelding of Cattell, or letting of blood. And the vanity of the old conceit and imagination of them that have put much in the Signes, appeares in the common practice of men, who commonly upon Stevens day uſe to let blood, be the Signe where it will. The truth is (ſaith he) the Signe in its owne nature is neither way available, being but a phantaſie, grounded upon ſuppoſed premiſes, and therefore ought to be rejected as meer VANITY. Thus farr he.

Now let me add ſome particulars ſuiting to what he hath ſayd to illuſtrate the ſame; and ſo I ſhall not onely confirme him, but alſo what I affirmed my ſelfe in the beginning of this Argument.

Firſt, Touching thoſe feigned Firmaments, or Heavens, called the ninth and tenth Heavens; beſides that the ancient famous Aſtronomers, Plato, Ariſtotle, Hipparchus, and many others, knew no ſuch thing; ſenſe alſo doth evince that we can be ſure of no more but eight: For wee ſee diſtinctly the ſeven Planets, Sun, Moon, &c. and their ſeverall motions in twenty four hours, &c. And we can perceive the eighth Heaven of fixed Starrs (knowne by their twinckling) to move in one motion, round the Earth in twenty foure houres; becauſe we can ſee the heeles of the leſſer Northerne Beare, adjacent to the North Pole, to be downward towards the Earth in the evening, and to be upward in the morning. But we have no ſure ground to conclude that there are more Heavens, either the Chryſtall ninth, or the firſt moving tenth. The grand reaſon brought to prove them from the two other motions of the eighth Heaven of fixed Starrs, beſide that from Eaſt to Weſt in twenty foure houres, as that the eighth Heaven of fixed Stars moves from Weſt to Eaſt, comming to be in the ſame poſture as when they began that motion, by the end of forty nine thouſand yeares. And that the ſame eighth Heaven hath another motion from South to North, and thence to South againe, which proceſſe and receſſe is a finiſhing ſeven thouſand yeares; and therefore that that motion of the eighth Heaven, from Eaſt to Weſt in twenty foure houres, muſt needs be violent, as forced from ſome tenth Heaven, naturally ſo moving; and that from Weſt to Eaſt in forty nine thouſand yeares, muſt be alſo violent, as forced from ſome ninth Heaven, naturally ſo moving; and the laſt motion of the eighth Heaven, Viz. From South to North and back againe in ſeven thouſand yeares to be the naturall, peculiar, innate motion of that eighth Heaven; ſeeing that (as they forme the Argument) one ſimple ſingle moveable body can have but one natural motion; I ſay this Argument doth not evince my reaſon in the leaſt, to beleeve the exiſtence and being of a ninth and tenth Heaven. For God that by his Word at the beginning ſayd to the Earth, Stand thou ſtill, and to the Sea, Move thou continually, with ſeverall motions, as of flowing and reflowing, twiſe every twenty foure houres, and they obey his voice to this day; the ſame God commanding the eighth Heaven to runn from Eaſt to Weſt every twenty foure houres; and withall to linger and ſlinck back every day a little from Weſt to Eaſt (as ſuppoſe with the Aſtronomer) as much as comes to one Degree, or ſixty miles in an hundred yeares (which is about three quarters of a mile in one yeare and halfe a quarter) and alſo to roule forward from South to North, and back againe from North to South, ſo gradually till in ſeven hundred yeares it is as it was, cannot chooſe but obey the voice of God; and ſo move without ceaſing. And (to throw away Traditions in Philoſophy as well as in Divinity) tis a readier way and ſurer, to ſay God commanded the Heavens ſo to move at firſt creation, and they obey, then to ſay, Primus motor, God moves the Angels, or Intelligences, they move a tenth Heaven, & a tenth heaven moves the other heavens. And to the clauſe of one natural body, we ſay that there is hardly any naturall motion, without ſome violent, as the Philoſopher cals violent. For if fire aſcends, no more of the flame aſcends in a pure natural motion, but that which aſcends in the Mathematical indiviſible line in the point of the Pyramis, pointing from the center-point of the earth, to its correſpondent point in the Sphere of the loweſt Heaven. Indeed if the Pyramicall forme of the flame were turned upſide downe, then all the flakes of flame might ſeeme to take their natural order proportionable from one center-point in the Earth to their ſeverall correſpondent points in the Sphere of the loweſt Heaven.

So of any heavy body, Stone, or Bowle, &c. falling downe from ſome high places to the Earth, no more of it moves naturally, in a preciſe notion of naturally, then the very middle of it tending downward in a Mathematicall ſtrait Line to the Center-point of the Earth; the corners of ſuch a Stone, or the circumference of that Bowle, falling not with the like naturall motion, becauſe there is but one univerſal Center-point in the middle of the Earth, to anſwer to all downward motions; which is the Phyſicall demonſtrative reaſon why naturally the Earth is round, the heavy parts more preſſing to the general Center-point, the lighter leſſer.

So the Water in its motion in a River, it naturally tends downeward, yet deſires not to be ſo low as the Center of the Earth: And the meane while it tends progreſſively forward; and in this progreſſive motion, no more is preciſely naturall, but what proceeds in a ſtrait line: For the water hath no minde of it ſelfe to goe out of its Line; that being out of its way, and beſids its deſign. So that either we muſt ſay one body may have many naturall motions, or we muſt no more feigne more Heavens then eight, to move the reſt, in their ſeveral motions, then we dare feigne more Elements then foure, to manage the ſeverall motions that are in each one of them.

Secondly, Touching the imaginarie Sphere the Zodiack, this muſt needs be an infalible concluſion; ſo far as the Heaven or firmament of the Zodiack is feigned, ſo farr of neceſſity muſt the Zodiack ſuppoſed in that Heaven or firmament be a meer feigned thing. (We heard afore, that moſt Learned Philoſopher and Aſtronomer Keckerman lay it down for a ſure rule: That Aſtronomers may make, and uſe Hypotheſes, that is, Suppoſitions, but Aſtrologers may not.) But the ninth and tenth Sphere or Heaven are feigned, therefore the Zodiack imagined in them is alſo feigned. Tis worth the while to heare Alſted (which is to our purpoſe) what he ſayth concerning the Zodiack. The Zodiack (ſaith he) of the firſt mover (that is the tenth Heaven) is IMAGINARY, of the eighth Sphere real. The imaginary is Primaryly and ORIGINALLY in the firſt Mover, or tenth Heaven, in the inferior Spheres it is ſecondarily conceited. The Reall changeth its ſituation; the IMAGINARY doth note. The ſignes alſo of the real Zodiack, are wonderfull UNEQUAL, but in the imaginary equall. In accounts the imaginary Zodiack is more commodious; but not ſo in predictions. Thus you ſee how much fiction there is about the Zodiack; and more honour aſcribed to the feigned then to the reall.

Thirdly, Touching the twelve imaginary Signes: There is no ſuch formes of Starrs, as of themſelves ſeeme ſuch. Compare Taurus and Aries: And Aries lying under Balaena. Tradition and Globes tell us ſuch things, but the Starrs of themſelves cold never make us ſo imagine. See the Celeſtial Globe:

Fourthly, Touching the diſorderly placing of the hott dry Signes in parts that are not hott and dry: Note that Alſted a Learned Philoſopher, and was alſo an Aſtrologer (at leaſt in opinion) affirmes in his Syſtem, or Treatiſe of Aſtrologie, that the twelve Signes are divided into foure Trigonos, that is, Ternions, or Threes. In primo trigono ſunt ſigna ignea, videlicet, ARIES, LEO, & SAGITTARIUS: In his dominatur Calor & ſiccitas, quae dominantur cholerae. & ſapori amaro: that is, In the firſt Ternion are the fiery Signes, ARIES the Ram, LEO the Lyon, and SAGITTARIUS, the Archer. In theſe Signes are predominant heat and dryneſſe, which have dominion and rule over Choler, and bitterneſſe. So Alſted, Ʋranoſc. Par. 4. Cap. 4. Now that theſe Signes are thus aſſigned to have dominion; Aries on the head, and Leo on the heart, and Sagittarius on the Reines and loynes; your Aſtrologers ſhew you in your ordinary and common Almanacks. But your Phyloſophers and Phyſitians will aſſure us upon ſtrong reaſon, that a man hath the Coldeſt braine, and moyſteſt heart, and humidſt reines.

Fifthly, Touching the imagined Signes, and their ſuppoſed dominion over the parts of mans body, this would be taken into conſideration; that the Traditions about them is ſuch a fiction in the eyes of ſome Aſtrologers, that ſome of them omit them, in their Almanacks, others expreſly deride them. So Maſter Pond in his Almanack:

Should I but dare to omit the Anatomy,

Which long enough hath gul'd my Country friend.

He with contempt would ſtreight refuſe to buy

This Book; and tis no Almanack contend.

Aske him its uſe, hee'll ſay he cannot tell;

No more can I; yet ſince he love'ſt ſo well,

Ile let it ſtand becauſe my Book ſhall ſell.

And for my part, I have of purpoſe tryed the experiment of letting blood in that part where the Signe hath been (as the Almanacks preſcribe) with very good ſucceſſe, and no danger at all.

SECTION V.

Confuting the OBJECTIONS that are brought in the behalfe of ASTROLOGY.

I will not be ſo ſevere (unprovoked) as to take publick Cognizance of, and to name to the World, the Authors, Books, Predictions, or Practiſes that have apologized for, and acted in Aſtrologie; becauſe of other good Learning in them (which I reverence;) though in their Aſtrologicalls, I know they have exceedingly erred. If any wil be violently impertinent, Vijs & modis, by all meanes to lay low others perſons or parts, thereby to advance their miſtakes, the Defendent then is bound to tell ALL THE TRUTH, which can be made good by ſubſtantiall witneſſes, and teſtimony. That which I have in my eye to doe, is onely to give a light touch, and pointing with the finger upon ſome few things that are moſt ſpeciouſly pretended to be Patronages of Aſtrologie.

And becauſe ſome are more Oratòrious, others more Logicall, I ſhal ſuit my language to theirs. And to the firſt I muſt ſay, it appeares by what hath been ſayd in the precedent Treatiſe, that THE HEAVENS yet never ſpake the LANGUAGE of Aſtrology, ſo as the moſt learned in the World (aforenamed) cold ever underſtand. And to rhetoricate high in the behalfe of Aſtronomie; or to kick downe low, them that ſlight it, is wide from the buſineſſe in hand touching Aſtrologie, whoſe vaſt difference from the other was afore ſufficiently, though breifly, intimated: And though we ſhould owne it, that Pleyades, Arcturus, Orion, and other Starrs (mentioned in Scripture, and allowed therein to be lawfully mentioned by us) have ſtampt in them by creation a power of INFLUENCES, whereby accordingly they OPERATE on ſublunary Bodies; men knowing in ſome meaſure thoſe influences, ſo that they lawfully PREDICT according to the knowne nature and quality of thoſe influences; yet will it not thence follow that there is any ſuch thing allowed as Judiciary Aſtrologie, to predict and foretell what ſhall befall men, and Cityes, and Common-wealths, in relation to humane affairs, arbitrary actings, and Spontaneous voluntary tranſactions that depend immediately upon the movings of the will of man. All that would naturally follow from thoſe indefinite premiſes (if granted) would be onely a particular concluſion, that therefore in ſome things men may be able in a lawfull way probably to predict ſome kinds of events, as what whether there ſhall be, or perhaps whether it will be an healthy, or ſickly time for Men and Beaſtes, or ſuch like naturall effects of the naturall influences of ſtarrs. Which if men can atteine at times of the yeere to ſee diſtinctly in their juſt poſitions, exaltations, conjunctions, &c. and have had experience of the operations of their influences; they may perhaps ſometime blunder right, that ſo weather, health, or ſickneſſe, &c. may follow as they conjectured. But all this, and if wee could name a 100. more naturall effects, would not ſatisfie the Aſtrologer, or his Clients; nor keep up the reputation of the one, or anſwer the expectation of the other. They ordinarily come to the Aſtrologer with theſe Queries? Such a times was borne, after what manner ſhall my life and death be? Thither I intend to goe, and ſo and ſo to do, what ſhall be the ſucceſſe? Such a night I was robbed, what manner of perſon was the Theife, and where, or how may I find him? Such a thing I loſt at ſuch a time, how may I get it againe? I am loved and do love ſeverall perſons in a way of marriage which may I take as lucky, which refuſe as unluckie? with infinite the like Queſtions, and many more ſtranger then theſe. To which if the Aſtrologer make no anſwer, the Reſorters deſpiſe him. If he doth undertake to give a poſitive anſwer to ſuch interogatories, then I muſt aske him what Scripture, or reaſon doth teach, or allow ſuch a kind of Aſtrologie? The Heathen Roman Senate (without direction from Moſes, Deut. 18. whom they knew not, or acknowledged not) made laws againſt Vaticinatores; that is, Thoſe that would foretell things (as Ʋlpian in his ſeventh Book, De Officio proconſulis, tells us) And if Gellius doth thinke that the common people underſtood by that name the Chaldaeans (A. Gell. lib. 2. Noct. Att.) this doth not conclude that the learned Legiſlators ſo underſtood it. And if they did, the ſuſpition is yet unremoved, whether all Aſtrologicall Predictors of humane events and arbitrary tranſactions are not of the ſame brann with the Chaldean Foretellers? And therefore Moſes and the Prophets, &c. condemning Aſtrologie, condemne all without limitation, or diſtinction: ſo that wee have no warrant to take mans word againſt Gods word; but to refuſe their diſtinction of lawfull and unlawfull Aſtrologie. For all Aſtrologie, that is properly Aſtrologie in the opinion of Aſtrologers (and not Aſtronomie, Phyſiologie, or Meteorologie, &c.) that is, to predict the effects aforeſayd, is vnlawfull, ſuperſtitious, falſe, abominable, &c. And ſo are we to underſtand thoſe Epithites or aditional titles of Aſtrologie, in divine, and humane pious Writers. For they do no more intimat a lawful Aſtrology then in the common expreſſion, Turpe vitium, filthy or uncomly vice, doth intimat that any vice is not filthy but comly. So that Aſtrology was not hertofore before the time of Ptolomy, & An. Pius, unlawfull, onely becauſe then the Art was imperfect, and its prognoſtication uncertaine; but becauſe for many other and greater reaſons (as we heard afore) did God condemn it in his word the imperfection and uncertainty alſo ſtill eſſentially adhering to it, as learned Aſtrological Alſted, but of the other day, and others more aſſert; before mentioned ſufficiently. Melancthon, they ſay, teacheth us, how neceſſary Aſtrologie is. Could I have found it by peruſall of all his works, I ſhould have thought ſo too; but with the ſame labour finding the contrary, I muſt rather beleive what I ſee, then what I heare. He ſpeakes againſt Aſtrologie in his Commentary on Gen. Chap. 1. upon the words, Videre quod ſit bonum, &c. it is in the beginning of his works (and therefore one would thinke hee would uot afterwards ſo groſly contradict himſelfe: His words againſt Aſtrologie in that place are, Primum hic obſervabis, vanum eſſe Commentum Philoſophorum, quod de ordine cauſarum, & de fluxu ſyderum prodiderunt. Nam ante aſtra, conduntur plantae, quas potiſſimum naſci, et ſervari virtute ſyderum exiſtimaverunt. That is, Firſt thou ſhalt obſerve here that the FICTION which the Philoſophers have ſet forth concerning the order of cauſes and the INFLƲENCE of Starrs is VAINE. For the plantes which they have imagined to be procreated and nouriſhed by the Vertue of the Starrs, were created afore the Starrs: ſo Melancthon. And I much ſuſpect that the originall pretenders of Melancthon to be for Aſtrologie, miſtook by a negligent view of his words on the Epiſtle to the Coloſſians, Ch. 3. which are theſe, Medicina comprehendit PHYSIOLOGIAM & ASTRONOMIAM. Sunt enim in mendendo, temporum diſcrimina quaedam ſervanda. Eſt autem et alia ASTRONOMIAE utilitas, quòd oportet habere civilium negotiorum cauſâ certam anni et menſium deſcriptionem, &c. Neceſſaria eſt & altera philoſophae pars quae MORƲM PRAECEPTA TRADIT, ET QƲAE LEGES REGEND ARƲM CIVIƲM PEPERIT. In which words Melancthon ſpeaks ſomething of the uſefulneſſe of Aſtronomy; of Phyſiologie (or Phyſicks; that is, Naturall Phyloſophy:) of Ethicks; that is, Morall Phyloſophie, to teach men externall good manners; and of Politicks; that is, touching the civill government of Cities, and Common-wealthes: But not a word of the name or thing of Aſtrologie; and therefore I thought it not worth while to tranſlate this laſt place. Tis ſufficient for us, that Melancthon doth not appeare an Advocate for Aſtrologie; though happly the Originall firſt P[••]tenders thought ſo, by a curſory careleſſe glance of the eye upon thoſe his words; and the derivative or Seconds, ſo beleeved; crediting the firſt Quoters. A common and eaſie way of being deceived.

We have confeſt afore, that many ſtrange things have, and may be done by the Opticks (the Art of ſeeing) and ſeverall other Arts; as the ſame may be granted to Staticks (of Ponderations) &c. So that Ignoramus would thinke them to be Juggling, or, &c. We honour all true Art and Artifices, of which the Artiſt (at leaſt) can give from nature, juſtiſſimam rationem, a due account and cauſe. But this doth not countenance, in the leaſt, the Aſtrologie, and Aſtrologicall Feits we ſpeake of. A friend of Aſtrologie, to patronage it, makes great uſe of that place in Joh, Chap. 38. Verſ. 31. which our Engliſh Tranſlators thus render, Canſt thou refraine, or binde the ſweet influences of the Pleiades, &c. And from this one word Influences, draws forth great concluſions for Aſtrologicall Predictions. But firſt note, that in the Hebrew (the ſole judge of the right reading of the Text) there is no ſuch word as Influences, or Sweet, but onely [〈 in non-Latin alphabet 〉] that is, The Pleaſures, Delights, or Delicacies; [〈 in non-Latin alphabet 〉] of Vergiliae, or Pleiades, In the Syriack, and Arabick, there is leſſe; mentioning onely the Face of Pleiades. And in Hieroms Latine tranſlation as little, namely, The ſhining Starrs Pleiades. In the Chaldee leſſe yet, for it neither names Pleiades, nor Influence, nor any effect of any vertue upon the ſublunarie bodies, but mentions onely the motions of Starrs, thus, Wilt thou binde Orion with Chaines, and looſe the Cords that draw Arcturus? And to the ſame tune the Greeke Tranſlation of the Septuagint, [〈 in non-Latin alphabet 〉], &c. That is, Haſt thou compoſed the bond of Pleiades, and haſt thou opened the fence, or encloſure of Orion. Secondly note, that whatever intimation of influence any Aſtrologer can draw from this Text, it will prove but a naturall influence upon Plants, and naturall bodies, to further their naturall effects, nothing tending to Predictions of voluntary actings, and human events of men, as men, as that ſame friend of Aſtrology hath ingenuouſly confeſſed enough to this purpofe. Although (ſaith he) ALL THINGS are not governed by the INFLUENCE of the Heavens, yet MANY eminent things doe HAPPEN in the AYRE, and in the BODY of man, whoſe Originall cauſe is from the vertue of the Heavens. As ſometimes the influence is helped forward through Diabolicall and wicked INCHANTMENTS, ſo oftentimes God is pleaſed to hinder the influentiall vertues of the Heavens at the prayers of the Faithfull. It is ſure that ſo much credit is not to be given to ſuch SIGNES as the vulgar and credulous Aſtrologer doth imagine; neither is their vertue and power altogether to be rejected. Influences though they deſcend on man, &c. yet they doe not COMPELL, through any neceſſity: For the FREE minde of man is not ſubjected, and as it were, enſlaved to any POSITION of the STARRS; For Sapiens dominabitur Aſtris; that is, A wiſe man ſhall rule over the Starrs. Thus farr the great Freind of Aſtrologie, if not an Aſtrologer. In which, I much commend him for his ingenuous and candid dealing. For according to this declaration, there can be no due, true, and lawfull prediction of humane things by the Starrs: Though we grant Metereologicall effects; yet this inferrs nothing for rationall events. But our lover of Aſtrologie afore quoted, allowes not in his gloſſe on Luke 12.54. a certainty of effects of Starrs in Meteorologicals; How then ſhall we in Arbitrarirs? Nor will the diſtinctions that ſome make, helpe up the credit of judiciary, or divinatory predicting Aſtrology. They ſay there is a threefold Prognoſtication, or Divination; namely, Superſtitious, ſupernaturall, naturall: And ſuperſtitions is either Heatheniſh, or Oraculous.

Not to ſpend time about the forme of theſe diſtinctions, either to note the low debaſing, Scriptureleſſe, and unworthy phraſes of Supernaturall Prognoſtication, or Divination, whereby to ſignifie the wonderfull Predictions of the extraordinary inſpired Prophets; or to ſhew that the termes of the diſtinctions, Coincidere, are not diſtinct; ſuperſtitious, and ſupernaturall being both above nature. God ſo acting in the ſupernaturall, and Satan in the ſuperſtitious. And Heatheniſh and Oraculous all one; thoſe Oracles they mention of Apollo, &c. belonging to the Heathen. I ſay not to ſpend time about words; I ſhall briefly ſpeake to the thing; namely, That by the Arguments, the Scriptures uſe and urge againſt Aſtrology in generall, without the leaſt diſtinguiſhing in favour of any kinde of Aſtrologie, properly ſo called; it appeares that all Aſtrology is Superſtitious, Heatheniſh, &c. To tell us of the effects of STARRES in Meteors, Elements, Plants, &c. is onely to Phyſiologie, or Metereologie. To diſcourſe further, as to ſay the effect of the Starrs is a voluntary action, by which the principall efficient God, is HELPED, ASSISTED, and FURTHERED, in producing the effect, as the Maſter Builder is helped by his ſervants to build an Houſe, is not onely an unwarrantable, but a moſt ſinfull, I had almoſt ſayd, a blaſphemous ſpeech. That God that can doe all things immediately of himſelfe (as we ſee in the Creation, and miraculous operations) when he uſeth any of the Creatures in producing any effects, HE ASSISTETH THEM, not THEY HIM. And we finde not in the Scriptures that Hee uſed any Creatures to predict voluntary actions, but his Prophets.

Thoſe that will defend Aſtrologicall predictions, by a diſtinction betweene Non illicitum, and Licitum, that though Aſtrologicall predictions are not lawfull; yet they are not unlawfull, doe not conſider that lawfull and unlawfull are immediate contraries; ſo that whatſoever cannot be truely aſſerted to be lawfull, is unlawfull: And as weake is their defence to preſume to ſay that Aſtrologicall predictions are no where in the Word of God forbidden; either explicitely or implicitely: For notwithſtanding their ſuperficiall gloſſes (not worth a particular anſwer) on two or three Scriptures that are againſt them, whereby to abate their edge, and to ſave the head of Aſtrology from wounding; it hath heen abundantly afore demonſtrated out of many Scriptures, that Aſtrology, ſtrology, indefinitely, without exception is condemned by the Word of God. To whiffle off the dint of any Scripture, expreſly diſliking Aſtrology (as Iſa. 47.13. &c.) with the diſtinction that there ſuperſtitious, or Heatheniſh Aſtrology is forbidden, not lawfull Aſtrology; hath been already anſwered; That all Aſtrology, properly ſo called, is condemned in the Word of God, by ſuch and the like Epithites, of ſuperſtitious, Heatheniſh, &c. as all vice is condemned by the names of filthy, uncomely, (&c.) vice. And thoſe termes added to Aſtrology, of Superſtitious, Heatheniſh, &c. are of the very dint of the Arguments in many places of Scripture, whereby the holy Ghoſt intends to render all Aſtrology odious.

For the great matter that ſome would make of the mention of a Starr (Matth. 2.2.) appearing at Chriſts birth, &c. whereby to countenance Aſtrologie; I ſhall anſwer briefly (becauſe the Preſſe calls upon me to ſhut up.) Either we muſt conſider this Starr ſingly, or conjunctively: If ſingly, then if this was a reall Starr, it was either ordinary, or extraordinary: If ordinary, namely, made and ſettled in its being in the firſt creation, and ever ſince common in appearance, how ſhould it of its ſelfe ſignifie Chriſts birth an effect, once onely to be, from the beginning to the end of the World? It is unpoſſible that a common cauſe, or ſigne, of it ſelfe can be a ſure demonſtration of a new ſingle ſingular effect, never to be but once. If it was an extraordinary Starr, then either ſo in being newly created; which inferrs that God did not create all things in the beginning, no not all kindes of things; for the Starrs, ſay the Philoſophers upon the ground of their different natures, do Differre ſpecie, differ in kind. If extraordinary only in appearance, now, and not afore appearing, how ſhould it of it ſelfe teach any Aſtrologer the ſayd event, who mainly pretends experience? If it were a ſeeming ſtarr; that is, a Comet, or Blazing ſtarr: Firſt, that rather preſageth death, then birth, by reaſon of the noyſome and filthy fumes and exhalations of which it is compounded, and being on fire diffuſeth them into the ayer in which the Sons of men are enwrapped. Secondly, Then, this ſtarr belongs rather to Metereologie (a part of naturall Philoſophie) then to Aſtrologie. If we conſider this ſtarr conjunctively; namely, together with propheticall explanations upon it (as the ſtarres in Joel 2. And Matth. 24.) then the conſideration of this ſtarre was more Theologicall then Aſtrologicall. And this is ſuppoſed by the Learned, both ancient and moderne, that the wiſe men of the Eaſt tooke into conſideration the ſignification of this ſtarre by the help of Scriptures, either immediatly comming to their view (being Eſtern neighbors of the Jews) or mediatly by the hands of them that had their gloſſes (of ſuch a thing to come) out of the Scriptures. Tis put upon Chryſoſtome, that he affirmes that in the Eaſt in a City called Seth, neere the Ocean there were a ſociety of men, twelve in number, ſtudients in Aſtrologie; who learning out of Balaams propheſy, Numb. 24.17. that ſuch a Starr was to appeare, gave themſelves from yeare to yeare to obſerve the Heavens, and to waite for the appearing of it: and for continuation of that obſervation throughout many ages till it did apreare, did at the death of any of the twelve, chooſe another in his roome; by which at laſt they ſaw this Starr. Calcidius likewiſe a Platonick Philoſopher flouriſhing in the time of Chriſts birth, writing upon Plato his Timeus, concerning diverſe Starrs and their wonderful effects, ſaith thus, there is a more holy and divine hiſtory (meaning the ſcriptures) Which reports that by the appearing of a certaine extraordinary Starr, not diſeaſes and death were foreſhown, but the venerable deſcent of God for mans ſalvation; which Starr was obſerved by the Caldeans, who worſhipped God, new born and become man, and offered him gifts. So farre Calcidius. And whereas in Hebrew, that propheſie of Balaam runnes thus. There ſhall come a STARR out of Jacob, and a PLANT or BRANCH ſhall riſe out of Iſrael (according to which Iſaìaeh and Jeremiah Propheſie, Iſa. 11.1. Jer. 23.5. and 3.15.) the Greek of the Septuagint (who wrote about 300. yeeres afore Chriſt) tranſlates Starr by [〈 in non-Latin alphabet 〉], a Starr, but Plant or Branch (which our Tranſlators render Scepter) the Septuagint tranſlate by [〈 in non-Latin alphabet 〉], MAN; which the Vulgar Latine followes. So that the Learned Eſtern people, by their knowledge of the Hebrew, and of ſo ancient a Greek Tranſlation, might compound a due ſence our of theſe two; that ae Starr ſhould ariſe to ſignifie the birth of a moſt eminent man to be borne of the bloud of Jacob or Iſrael. Laſtly the Ancient Sibylls (who wrote long before Chriſt; Some as anciently as the Babylonian captivity; ſome mentioned by Virgil, who flouriſhed above 40 yeers afore the birth of Chriſt, &c.) do in their way, foretell of Chriſt, and ſomtimes in an Aſtrologicall phraſe,

Jam redit & virgo redeunt Saturnia regna:

Jam nova progenies caelo demittitur alto.

Theſe Sibylls were ſo wel known in he Eſtern world, that from them (how ever they came by it) they might have ſome hints of this Starr and its pointing at Chriſt. Theſe things being ſo; tis plaine, not the Starr of it ſelfe Aſtrologically, but the theologicall pre-expoſitions of that Starr did cauſe men to underſtand, at the oppearence thereof that Chriſt was to be borne. Tis wel confeſt by ſome, whom they cry up to be for their Aſtrologicall way, That both nature and Art may beat a ſtand in ſpirituall things, eſpecially concerning Chriſt, which as the Apoſtle witneſſeth, are very myſterious, Epheſ. 3.4. 1. Tim. 3.16. The wiſe men hoping wel of the Jews, as Gods peculiar people, goe to Jeruſalem, and conſult with them. Theſe wiſe men came to Chriſt by the guidance of a Starr, which may Juſtly blame the unwiſe, who aſcribe their not coming to Chriſt to fatal neceſſity, or the influences of Starrs; as Tertullian hath it, Deonerant ſeipſos, et malae mentis impetus vel fato vel aſtris imputant. As Auſtin hath to the ſame purpoſe, Falſo de ſtellarū influxu conquerūtur mortales, quod peccatū adeo voluntarium eſt; quod ſi non voluntariū non eſt peccatū; that is, mortal men falſly complaine of the influence of the ſtars; that ſin is ſo voluntary for if it be not voluntary, it is not ſin. Did we reſiſt by grace our corruptions, we ſhould deceive the Aſtrologers, by ruling over the Stars. The higheſt God can, and doth oft croſſe the courſe of nature, and often produceth that which could not be foretold by the obſervation of the Stars. And therefore men ſhould [〈 in non-Latin alphabet 〉], not to think beyond that wee may wiſely think, to be wiſe to ſobriety. Certainely to foretell contingencies is the property of God himſelfe.

Thus farre for anſwer to the Orators for Aſtrology.

Next wee will give a ſhort reply to them that are more Logicall.

Obj. God made the ſtarres to be ſignes, Gen. 1. 14. therefore the knowledge of the ſignification of thoſe ſignes is lawfull.

Anſw. God made them to be ſignes of naturall effects or events; not of arbitrary and morall, that depend on mans will, on which the Starrs have no power: Corpus non agit in animam. A body cannot act upon the ſpirit of a man, no more then a materiall Sword can wound an Angell. Againe the Starres are not ſignes to us of all naturall events, as to wit, not of naturall contingencies (to us contingent) as the lighting of a Crow neere us, or, &c. but of naturall neceſſaries knowne by apparent common experience. As that of Solomon; when they cauſe a north wind; it drives away raine, &c. And that of our Saviour Mat. 16.3. ſpeaking according to the common experience men had. When the ſkie is red in the evening, ye ſay it will be faire weather. But when the ſkie is red and lowring in the morning, it will be foule weather. Further, The Starres may be ſignes in regard of their motions, belonging meerly to pure Aſtronomie, as when there wil be an ecclipſe; though they ſhould never be ſigns of any events in regard of their influences or qualitative Vertues.

Obj. The Starres are cauſes of many things here below. But it cannot be unlawfull to obſerve cauſes how they produce their effects, Scire eſt per cauſas ſcire. All true knowledge is by the cauſes. And therefore, Felix qui poterit rerum eognoſcere cauſas, he is happy that knows the cauſes of things.

Anſ. 1. Wee ſayd but now, the motions of the Starrs cauſe ecclipſes; ſomtimes of the Moon by the interpoſition of the earth exactly between it and the Sun; ſomtimes of the Sun by the direct interpoſition of the Moone between us and the body of the Sunne, which the Aſtronomer (though he never knew the leaſt of the inward influentiall qualities of any of the Stars) can predict. And therefore all this doth add nothing at all to countenance Aſtrologie.

Secondly, wee demand what cauſes are the Starres? Not particular cauſes of particular events, but generall common cauſes that work in common, and alike upon all things. Now no man can divine of a particular event by a generall cauſe, unleſſe he know the particular cauſes ſubordinate and their particular vertues. Some give this inſtance, that a man cannot, by ſetting many ſorts of egges under a Hen, foretell what will be hatcht, by the meer ſitting of the Hen in common upon them all; unleſſe, alſo he know the particular qualityes of thoſe egges; ſo from the Starres, being common cauſes no man can foretell events, unleſſe he knew the kinds and qualities of cauſes and things ſubordinate to them.

Obj. Experience ſhews that Aſtrologers ſomtimes hit right.

Anſw. To this Maſter Perkins, and other pious Learned men, and with appeale to many others, and of thoſe of as great antiquity as the times of the Apoſtles; gives this anſwer, and with great confidence; that in this there is a ſecret Magick at leaſt; if not an open covenant with the Devill; he making ſupply what is wanting in the vertue of Starres, and rules of Aſtrologie. And, ſay they, this is the judgment of thoſe that have known this Art. So farre they. Conſonant to which wee referr the Reader to what before was confeſt by Maſtor Brigges, Saint Auſtin, and others, he makes mention of. Which is the more confirmed; becauſe if the Aſtrologers client comes tempting him and not confiding in him; that is, in his skill, he can do nothing, but if he can admire the Artiſt, and rely upon his skill, then he can anſwer his deſires. And this is confeſt by them that have been great Aſtrologers but now repenting have left it, whom if need be, I can name

Obj. Moſes and Daniel were greatly skild in this Art. For of Moſes tis ſayd, Act. 7.22. That he was learned in all the WISDOME OF THE EGYPLIANS. And of Daniel, Chap. 1.17.20. That he had ſkill in all Learning and wiſdome of the CHALDAEANS.

Anſ. If they had practiſed it in their younger yeeres, it doth neither follow nor appeare in the Bible, that they continued to practiſe it. For wee are ſure at mans eſtate they were precious Godly men. Secondly, It is ſayd, they had ſkill, not, that they practiſed it. They might have skill, and to uſe it as Saint Auſtin, Maſter Perkins, and Maſter Brigges, &c. to abhor and teſtifie againſt the evill of it.

Thirdly. It is plaine that Moſes was oppoſite to the Egyptian Magicians, &c, and by his ſkill conquered and ſhamed them, and convinced them, that the finger of God was in what Moſes did. And of Daniel it is ſaid, that he was in ſkill ten times BETTER then all the Aſtrologers or Magicians that were in all Nebuchadnezzars Realme, Dan. 1.20. Therefore his skill muſt needs be divine, and above Aſtrologie.

Obj. Wee ſee and feele that the Sun and Moon and other Srarres have great power on the ayre, and ſo by it on the bodies of men, as appeares even by this, that in ſome weathers wee are more cheerfull, in ſome more Melancholy; in ſome more healthy, in others more ſickly.

Anſw. All this is nothing at all to Aſtrologicall prediction of naturall contingents; much leſſe of voluntary moralls. Nor can wee tell ſo much in many naturall things, as to which Starre to attribute which effect ſeeing they all at once co-operate: As a man in a juice, extracted mixtly out of ſeverall hearbs pounded together, and ſtrayned, cannot by all his ſences diſtinguiſh the vertues of theſe acuratly, much leſſe foretell which (being medicinably applyed) ſhal operate moſt, & what peculiar effect it ſhal produce; leaſt of all if this compound juice muſt be mingled with ſome other liquors, as the operative qualities of the Starrs are mingled with the qualities of the Elements; of them above, in their radiation afore they reach to us; and of them beneath by exhalation of them, and reflection of the beames of the Starres, which is a ſecond mixture, and ſo a further confounding of humane underſtanding how to judge of them what they will effect.

Obj. Sol & Luna, poſt Deum omnium viventium vita ſunt: Herm. Triſm. The Sun and the Moon, next under God are the life of all living creatures.

Anſw. If they be the life of all living creatures, then no more of men then of beaſts, or plants. What is this then to the actings of their underſtandings and wills wherein they are diſtinguiſhed from, and ſublimated above all corporal things, whoſe formes are (materiales) materiall, not Spirituall. Food is the cauſe of mans life, yet that hath no influence upon the ſoule. The ſoule of man acts pure, yea pureſt reaſon when the body is as dead by deep ſleep. Therefore all this objection makes nothing for Aſtrologie.

Obj. [〈 in non-Latin alphabet 〉], &c. [〈 in non-Latin alphabet 〉]. Phil. Jud. de mund. Opif. Movings and Earthquakes proceed from the concuſſions of the Heavens, &c. becauſe the Starrs are made for Signes.

This objection out of FORGED Philo (as learned Broughton calls him) is nothing for the praiſe of Aſtrologie. In Meteorologie are handled earthquakes. They are paſſions of the Earth, not of men, the earth hath a fitt of the winde, and makes it in part, to tumble for eaſe, till it belcheth it up againe. If the attractive Starrs, that at leaſt, draw light things upward, are become depulſive to make the Aire deſcend: I wonder tis not ſo ſayd in all the body of Philoſophie? And if any thing be aſcribed to the Starrs in the aſcent of that Earthquake-ayre, tis needleſſe; for it would as ſurely aſcend of its owne levitating quality (as ſoone as the Earth gives way) without the help of the Stars, as without them, water will deſcend.

If Starrs be ſayd mediately to cauſe Earthquakes (I know not how;) their Hoſts and Myriads, beſpangled over the Heavens, ſurrounding the Earth, operate in common, as well as conſtantly; and the Earthquaks are ſo ſeldome in time, and ſo particular to petty places, in compariſon of the Ʋniverſe, that no juſt reaſon can predict this event by them. To ſay, that becauſe the Starres are ſignes of ſome things; as of Day and Night, Heat and Cold, &c. which are naturall; therefore they are ſignes of all or moſt things, even of Contingencies, Arbitraries, and Moralities, and to a ground of prediction, of ſuch; is ſuch a groſſe Non-ſequitur, that no man that hath, and uſeth reaſon, will, or can beleeve it.

Obj. [〈 in non-Latin alphabet 〉], &c. Clem. Alex. Strom. l. 6. Democritus foretold many things, by the Obſervation of things above; and it was called Wiſedome.

Anſw. By what things above? For there are ſome Elements above; and in them many ayrie, fierie, and watery Meteors, as well as Starrs. If by the Starrs, then what things did he foretell? If that in Clemens Alexandrinus, That Starrs are inſtruments of time: Or that of Thales Mileſius, to foretell Ecclipſes of the Sun, &c. Or finde out Ʋrſa minor, or the like Starrs, to direct the Marriner in Navigation; theſe belong not to Aſtrologie, but to Phyſiologie, and Aſtronomie. Nor doe they conduce to predictions of humane actings. If hee foretold any thing (being an Heathen) which is not cleerely pre-viſible by nature or reaſon, his [〈 in non-Latin alphabet 〉], Wiſedome, was falſly ſo called. But to doe him lawfull right, as farr as we can know; He was, ſaith the Story, an Aſtronomer, which produceth nothing for the honour of Aſtrologie.

Obj. Auguſtin ſaith, Aſtrologia perſcrutanda eſt ad cognoſcendum proprietates iſtorum ſyderum, ut hunc locum intelligere poſſimus, that is, Aſtrology is to be ſearched into, to know the properties of thoſe Starrs, that we may be able to underſtand this place: Therefore in the judgement of Auguſtin, there is a lawfull uſe of Aſtrologie.

Anſw. I have ſought this place in Auguſtin moſt diligently, but could not finde it. Nor doth the Quoter of it direct me where I might. If there be any ſuch place in Auguſtin, it can import no more but this, That ſome place of Scripture, ſpeaking of ſome Starrs; the knowledge of the qualities of thoſe Starrs, would further the fuller underſtanding of that place of Scripture: But what makes this to predicting Aſtrology, more then Meale, Leaven, &c. (Matth. 13.) or the Precious ſtones, a Jaſper, and Sardine, and Emerald, (Revelat. 4.) whoſe properties well underſtood, helpe more fully to know the meaning of thoſe Scriptures? Surely Auguſtin never intended in that expreſſion, if any ſuch be in his Workes, to advance Aſtrologie, or Aſtronomie, or the conſideration of Starrs and Conſtellations for underſtanding of the Scriptures, or any other good uſe.

For in his Workes * he hath theſe expreſſions,^[3] oppoſite to any ſuch intent.

Aſtronomia parùm aut nihil commodat Scripturae, Aug. Tom. 3. Col. 38. that is, Aſtronomie little profits or lends to the Scripture.

Syderum cognitio parù utilis Scripturae, Aug. Tom. 3. C. 38. that is, The knowledge of the Starrs, or Conſtellations is little profit to the Scripture.

Auguſtin in his T. 1. C. 761. T. 8. C. 197. ſpeaks againſt, Aſtrologos & eorum curioſitates, Aſtrologers and their curioſities.

In his 1 T. C. 90.100.102.126.418. Hee deteſts the vanity of Aſtrologie.

In his 4 T. C. 742. He pronounceth that, Aſtrologi veritatis inimici, Aſtrologers are enemies of the truth.

In his 5 T. C. 279, &c. he abundantly diſputes of the uncertainty of Aſtrologie.

And in his 5 T. C. 291. Auguſtin hath this terrible ſpeech againſt Aſtrologers; namely, Aſtrologorum res;ponſa ex malis eſſe ſpiritibus; that is, That the anſwers of Aſtrologers are from or by evill Spirits.

And in his 8. T. C. 165. Auguſtin affirmeth, that Aſtrologie is not neceſſary to this life, Aſtrologia huic vitae non eſt neceſſaria.

Auguſtin in his 10. T. C. 625. ſheweth the vanity of Aſtrologers.

And in his 8. T. C. 197. is his INVECTIVE againſt the new Aſtrologers.

Auguſtin in his fifth Book, 'De civitate Dei, Cap. 1. (to which ſome give this title, Contra Aſtrologorum ineptias, i. e. Againſt the FOOLERIES of Aſtrologers, Jo. Criſp.) hath theſe words, Illi verò qui poſitionem ſtellarum quodammodo decernentiùm qualis quiſque ſit, & quid ei proveniat boni, quid ve mali accidat, ex Dei voluntate ſuſpondunt, ſi eaſdem ſtellas putant habere hanc poteſtatem traditam ſibi â ſummà illius poteſtate, ut volentes iſta, decernant, magnam Caelo faciunt injuriam, in cujus velut clariſſimo ſenatu, ac ſplendidiſſimâ curiâ, opinantur ſcelera facienda decerni, qualia ſi aliqua terrena civitas decreviſſet, genere humano decernente, fuerat evertenda: Quale deinde judicium de homirum factis Deo relinquitur, quibus Caeleſtis neceſſitas adhibetur, cum Dominous ille ſit; & ſyderum & hominum? Aut ſi non dicunt ſtellas, accepta quidem poteſtate a ſummo Deo, arbitrio ſuo iſta decernere, ſed in talibus neceſſitatibus ingerendis, illius omnino juſſa complere, it ane de ipſo Deo ſentiendum eſt, quod indigniſſimum viſum eſt de ſtellarum voluntate ſentire? Quod ſi dicuntur ſtellae ſignificare potius iſta, quam facere, ut quaſi locutio quaedam ſit illa poſitio, praedicens futura, non agens (non enim mediocriter doctorum hominum fuit iſta ſententia) non quidem ita ſolent loqui Mathematici, ut verbi gratiâ, dicant, Mars ita poſitus homicidam ſignificat, * ſed homicidam facit; veruntamen, ut concedamus non eos ut debent loqui, &c. Qui fit quod nihil unquam dicere potuerunt, cur in vitâ geminorum, in actionibus, in eventis, in profeſſionibus, artibus, &c. adhumanam vitam pertinentibus, at que in ipſa morte ſit plerumque tanta diverſitas, ut ſimiliores eis ſint, quantum ad haec attinet, multi extranei quam ipſi inter ſe gemini. Ita Aug. In cujus verba ad * ad hunc modum Eraſmus. Mars ſydus eſt ardens, violentum, cruentum. FIRMICUS, Lib. 3. Martem in ſeptimo ab horoſcopo loco partiliter conſtitutum, id eſt in occaſu, maxima mala, & immenſa pericula ſcribit decernere, FACERE ſcilicet homines homicidas, ſceleratos, facineroſos. Ita Eraſmus è Firmico. i. e. As for thoſe that make theſe operations of the Starrs in good or bad, to depend upon Gods will, if they ſay that they have this power given them from him, to uſe according to their owne wills, they doe Heaven much wrong; in imagining that any wicked acts or injuries are decreed in ſo glorious a Senate, and ſuch as if any earthly City had but inſtituted, the whole generation of man would have conſpired the ſubverſion of it. And what part hath God left him in this diſpoſing of humane affaires, if they be ſwayed by a neceſſity from the Starrs, whereas he is the Lord of Starrs, and of men? If they doe not ſay that the Starrs are Cauſes of theſe wicked acts, through a power that God hath given them, but that they effect them by his expreſſe command, is this fitt to be imagined for true of God, that is unworthy to be held true of the Starrs? But if the Starrs be ſayd to portend this onely, and not procure it, and that their poſirions be but ſignes, not cauſes of ſuch effects (for ſo hold many Learned Men;) Truly the Aſtrologians uſe not to ſay Mars in ſuch an houſe ſignifieth this or that; no but Maketh the Childe born an Homicide. But to grant them this errour of ſpeech, &c. how commeth it to paſſe, that they could never ſhew the reaſon of that diverſity of life, actions, ſtate, profeſſion, art, honour, and ſuch humane accidents, that have befallen two Twins? Nor of ſuch a great difference both in the things aforeſayd, and in their death, that in this caſe many ſtrangers have come neerer them in their courſe of life, then the one hath don to the other, &c. Upon which words at *. Eraſmus of himſelfe, and out of Firmicus, ſaith, Mars is a Starr bloody, fiery, and violent: Being in the ſeventh Houſe ſaith Firmicus, l. 3.) in a Partile aſpect with the Horoſcope (that is in the Weſt) doth preſage; that is, Maketh men murtherers, wicked, and heynous.

Auguſtin in the ſame Book, Chap. 7. hath to this purpoſe: Jam illud quis ferat quod in eligendis diebus, nova quaedam ſuis actibus fata moliuntur? Non erat videlicet ille ita nat us, ut haberet admirabilem filium, ſed it a potius ut contemptibilem gigneret, et ideo vir doctus elegit horam qua miſceretur uxori. Fecit ergo fatum quod non habebat, ſed ex ipſius fato cepit eſſe fatale, quod in ejus nativitate non fuerat. O ſtultitiam ſingularem? Eligitur dies ut ducatur uxor, credo propterea, quia poteſt in diem non bonum, niſi eligatur incurri et infeliciter duci. Ʋbi eſt ergo quod naſcenti jam ſydera decreverunt? An poteſt homo quod ei jam conſtitutum eſt, diei electione mutare, et quod ipſe in eligendo die conſtituerit non poterit ab alia poteſtate mutaeri? &c. that is, But who can endure this foolery of theirs to invent a now deſtinie for every action that a man undertaketh? That wiſe man aforeſaid, it ſeemes, was not borne to have an admirable ſon, but rather a contemptible one; and therfore elected he his hour wherein to beget a worthy one: ſo thus did he worke himſelfe a deſtiny more then his Starrs portended, and made that a part of his fate, which was not ſignified in his nativity. O ſingular fondneſſe! A day muſt now be choſen for Marriage, becauſe otherwiſe one might light on an unlucky day, and ſo make an ill marriage. But where then is the deſtiny of your nativity? Can a man change what his fate hath appointed, by chooſing, this day or that; and cannot the fate of that day which he chooſeth be altered by another fate? Againe, if men alone of all the creatures on earth, be under the ſtarry power, why doe they chooſe dayes to plant, and dayes to ſow, and ſo forth; dayes to tame Cattle, dayes to put to Males for increaſe of Oxen, or Horſes, and ſuch like? If the election of thoſe dayes be good, becauſe the Starres have dominion in all earthly bodyes living, creatures and plants, according as the times doe change; let them but conſider how many creatures have originall from one and the ſame inſtant, and yet have ſuch diverſe ends, as he that but noteth will deride thoſe Obſervations as Childrens toyes. For what Sot will ſay that all hearbs, trees, beaſts, birds, ſerpents, wormes, and fiſhes, have each one a particular moment of time to be brought forth in? Yet men doe uſe for trying of the Mathematicians skil, to bring them the figures of the births of beaſts, which they have for this end diligently obſerved at home; and him they hold the moſt skilfull Mathematician that can ſay by the figure, this portendeth the birth of a beaſt, and not of a man, &c. Thus far Auguſtin, out of whom I might have quoted much more; but they that liſt, may in his Works eaſily find it of themſelves.

CHAP. XI.

A PARALLEL of other particular ſins of the preſent times; with the propheſies of thoſe Texts afore named, of the laſt dayes, demonſtrating that theſe are the times forerunning Chriſts next appearance, according to the Propheſies of the Scriptures.

TIS further propheſied in the firſt Epiſtle to Timothy, Chap. 4. Verſ. 2.3.

Firſt, That in thoſe later times (Verſ. 1.) Men ſhal speake lyes in hypocriſie. Two evil qualities, to be Hypocrites, and to ſpeake lyes. Hypocrites doe alwayes make or doe lyes. Their ſeeming to be in Religion, what indeed they are not, is a lump of lyes. But the Text ſaith, they ſpeake lyes, or (neerer the Greek) Speakers of lyes. Tis much for men of no ſhew of Religion to ſpeake lyes; but for men that take upon them the Garbe of Religion, to ſpeake lyes, is worſe. And in the way here meant, is worſe yet; namely, under the pretence of having the ſpirit, and of revelations by the ſpirit to vent lying doctrines: Of which ſort of men this Age abounds; witneſſe your Seekers, Shakers, Familiſts, Ranters, Adamites, &c. whoſe horrid opinions and practiſes, tis better to bury in ſilence, then once to name, although they pretend for them, Revelations. Their damnable hypocriſie appeares; firſt, in that whiles they pretend much more of the spirit above other men, they are not at all ſpiritualized, but are ſenſuall, pleaſing their ſenſes; voluptuous in their converſation, in meats and drinks, and venerious luſts. Secondly, In that they pretend the ſpirit, yet deſert, if not deſpiſe the Word of God, which is the voice of the ſpirit, by which alone they come to know that they pretend to know; namely, That there is an holy ſpirit, and that there hath been an inſpiration into ſome men by that ſpirit, and that ſtill there is an infuſion of that ſpirit into ſome that are true Chriſtians. They will pretend to ſpeake truthes, yet forſake the Word dictated by the ſpirit; which is the rule of truth: Or elſe how ſhal it be diſcerned whether any ſpeake lyes, as tis in this Text; for other men that ſpeake contrary to them may as wel pretend the ſpirit and to ſpeake truth, as wel as they; unleſſe they wil ſay all men ſpeak truth. And then they advance all men to be as high ſpiritually as they pretend themſelves to be, and ſo overthrow all their owne glory.

Secondly, It is there Propheſied, that their conſciences are ſeared with an hot Iron; that is, they are hardened, and ſtupified, as a part of a mans fleſh is when ſeared. And that a mad kind of profeſſors of this Age have attained to this ſin and miſery alſo, is cleere by that mine and others eares have heard from their own mouths, profeſſing that they were wont to be troubled for every thing, every ſmall ſin, but now troubled at nothing, counting it their perfection. And have called exhortations to walke by the rules of the Goſpel, Legalities.

Thirdly, Forbidding to marry; which none more doe in effect then the Ranters, Adamites, &c. of theſe times. The Papiſts doe by retaile, forbidding ſome men, as their Prieſts; and others at ſome time; Viz. In Lent, &c. But the madd Profeſſors of theſe times, by whole ſale, thinking and practiſing that Women are common; they ſay, They are free, their spirits are free; namely to make their fleſh common: And ſay, that though they goe away and lye with others Husbands or Wives, yet they know no Man or Woman after the fleſh: Witneſſe ſome of their Confeſſions.

Fourthly, Commanding to abſtaine from meats, which God hath created to be received with thanksgiving of them which beleeve, &c. Thus doe the Papiſts of theſe laſt times, forbid certaine meats at ſome times; thus doe the Jewiſh Chriſtians of theſe dayes; if not the Diggers too, forbidd ſome meats at all times: And our late wilde profeſſors of ſeverall Sects, are againſt receiving meats with thanksgiving; againſt praying or praiſing for their meat at Meales.

Fifthly, Tis propheſied in the ſecond Epiſtle to Timothy, Chap. 3. Verſ. 2. That in the laſt dayes, men ſhall be lovers of themſelves, &c. What men? Anſwer, Men that are a kinde of Profeſſors: For ſo is the cloſe to all theſe vices, Verſ. 5. Having a forme of godlineſſe, but denying the power. The like of ſelfe-love was never ſeen, as in theſe dayes among men named Profeſſors: Every man minding himſelfe, ſhifting for himſelfe, prejudicing his neighbour, in Eſtate and reputation; all is his owne that any man can get, though with betraying others: and their religious diſcourſe is to calumniate, and condemne others unheard.

Sixthly, In the ſame, 2. Tim. 3.2. Tis propheſied, men ſhal be covetous. So likewiſe, 2 Pet. 2.3. This unhappy Age doth too much verifie this; and anſwer to the propheſie thereof, in that there have and doe now abound, not onely unrighteous Plunderers of private mens Eſtates, but alſo Sycophants, State-cozeners, Cheaters of the Common-wealth, unfaithfull in their Accounts; beſides Bribe-takers, that ſel Juſtice, if not injuſtice for Money.

Seventhly, Tis propheſied there, and Verſ. 4. that men ſhall be Boaſters, proud, blaſphemers, heady, high-minded: Of ſuch this preſent evill Age ſwarmes. Out of pride they boaſt and that blaſphemouſly, that they are God (in expreſſe termes) aſſuming to themſelves the titles, and authoritative formes of ſpeech of God himſelfe: Of old, Adam would be as God, the Angells would be as God; the Heathen Emperours would be a kinde of God; but theſe ſay, They are the great God; and that the creature is God, and God is the creature; but with Oathes and blaſphemies vilifie the true God, as mine, and others eares can teſtifie: And to ſeale up their iniquities; what theſe high-minded, Super-luciferian proud ſpirits, doe as with the tongues of Devils belch out, they doe as headily ſtand in, being paſt all conviction, by way of Argument, but in ſtead thereof, as waters ſtopt, they ſwell up the more, and run over, beating downe all bancks and bounds of common civility, and humanity.

Eighthly, Tis propheſied in the ſame ſecond Verſe, that men ſhal be diſobedient to Parents: Parents in the fift Commandement ſignifie all Superiours. Sutably Peter propheſies of the ſame times, and the ſame kinde of men, 2 Ep. Ch. 2. V. 9, 10, 11. The Lord knoweth how to reſerve the unjuſt to the day of judgement to be puniſhed, but chiefly them that walke after the fleſh, in the luſt of uncleanneſſe, and deſpiſe government, being preſumptuous and ſelfe-will'd, they are not afrayd to ſpeak evill of Dignities; whereas the Angels greater in power durſt not. Jude, Verſ. 8, 9. Hath the ſame expreſſion, and the ſame argument from Angels, &c. Should ſeeme this ſin of deſpiſing Superiours is a moſt damnable ſin, and rife in thoſe that walke after the fleſh in the luſt of uncleanneſſe: No wonder, becauſe Dignities and Superiours, Magiſtrates and Miniſters, inſtruct againſt, and ſtrike againſt ſuch their vices. And by woefull experience I and others doe know that this evill Age abounds with ſuch; namely, with State-Levellers, and Church-Levellers: the former pulling downe civil powers (though the Ordinance of God, Rom. 13.) ſtriving to bring Government downe to a Popularity, parity, if not, Anarchie. Some of them profeſſing againſt Civill ſalutations of any man, by putting off of Hatts, or, &c. And that they know no relations, but of Fellow-creatures. And if the Scriptures be urged againſt them, they (if they deny them not) turne all into Allegories, formed by their owne phantaſies. The later, the Church-Levellers, oppoſing the Offices in the Miniſtry, of Paſtor and Teacher: and by a pretence of Propheſying, which they could never tell what it was in the Eſſentiall definition, they equally intereſt many talkative, but unfit Brethren unto the right or liberty of Teaching; and if they may teach (ſay they) they may alſo adminiſter the Seales: Eſpecially if (as ſome of them hold) there be no inſtituted ſolemne forme of adminiſtration, eſpecially of the Communion: Onely the Elements to be put before them, and every one to take them. We ſpeake what we know to our ſorrow, or elſe we ſhould not ſpeake it.

Ninthly, Tis propheſied, Viz. in 2 Tim. 3.2. That in the laſt dayes men ſhall be unthankefull: This is proper to theſe dayes, wherein men almoſt of all ranks have been moſt ungratefull to them of whom they have received moſt favours. 'Twas a great ſpeech among the Greeks to ſay, Giftleſſe gifts; but we can ſay farr more in theſe dayes; namely, Hate-procuring gifts: Men that have been kinde to others, have procured nothing at laſt, but hate for their love; a ſorry exchange.

Tenthly, Ʋnholy: This naturally followes the other, Ingratum dixeris, & omnia dixeris; ſay a man's ingratefull and ſay he is any thing: And this is the idiom of all falſe ſorts and ſects of Profeſſors, and the ſure ſymptome that they are naught, in that they are unholy, impure, of a filthy converſe and converſation, turning liberty into licentiouſneſſe: Their Principles, their language, their practiſe unholy. And they are not unholy onely with hypocriticall unholineſſe; but with prophane unholineſſe, of aothes, blaſphemies, &c. (uſing the forme of words of the Communion, in their toſſings of their Wine-cups) with Heatheniſh unholineſſe, and worſe, tranſgreſſing all rules of civility; and laſtly, with Atheiſticall unholineſſe, which is worſe then Diabolicall (the Devill being no Atheiſt, Jam. 2.19.) For whiles they ſay, God is all things, and all the Creatures are God (as they did 312. years after Chriſt, as appeares largely in Lactantius) they indeed make God as nothing. So that the Apoſtle puts this unholineſſe as a thing like the belly of the Trojan Horſe, or a Commonſhore, containing all vices.

Eleventhly, Tis propheſied, namely in that 2 Tim. 3.3, 4. That in the laſt dayes men ſhall be without naturall affection, truce-breakers, falſe accuſers, incontinent, fierce, deſpiſers of thoſe that are good, and Traytors. Theſe are naturally put together, vices are chained. Theſe in ſpeciall; and faſtened upon the myriades of Mal-profeſſors, the falſe Chriſtians of this woful Age: They doe, or have aſſumed the name of Profeſſors, or Chriſtians, but now being incontinent, not abſtaining, almoſt from any vice; and being fierce in their evil, they have loſt all naturall affection to their owne Kinne and Countrey, breaking all truces and compacts; brother betraying brother, the Son the Father, and many betraying their owne truſt, and ſo the reputation and Eſtates of others, and ofttimes their lives too; and on the contrary, hating all that are good; Papiſts againſt Proteſtants, and Malignants againſt true Profeſſors; as theſe late Warrs have abundantly verified.

Twelfthly, Lovers of pleaſures more then lovers of God; which is the complexion of falſe Profeſſors in theſe dayes; whoſe judgement and practice tend to wantonneſſe, ſetting aſide the love of God, as a feigned notion, making God indeed, to be nothing; affirming moſt blaſphemouſly, that their reaſon is God.

Thirteenthly, In Verſ. 6. Creep into Houſes, leading captive ſilly Women, laden with ſins, led away with diverſe luſts: This moſt ſadly ſuites to theſe pernicious times, as appeares by thoſe Ranting Prieſts, or Teachers, who in private Preach and practice Doctrines of Adulteries, and running away with other mens Wives.

Fourteenthly, In Verſ. 8. Reſiſting the truth as Jannes and Jambres did Moſes: Juſt ſo now, ſwarmes of thoſe that are unſound in the truth, make it their whole buſineſſe to bring the ſound conſcionable Miniſters of Chriſt into contempt, accounting it a great peice of Religion ſo to doe.

Fifteenthly, Tis propheſied in 2 Pet. 2. Verſ. 1. There ſhall be falſe Teachers among you, who privily ſhall bring in damnable Hereſies, even denying the Lord that bought them: Which is wofully fulfilled in theſe times; wherein thoſe that take upon them the notion of Teachers, and their followers (not to mention their innumerable other Hereſies) have affirmed, that Chriſt is a carnall or fleſhly thing: That thoſe that are growne Chriſtians may goe to God immediately without a Chriſt. Others goe higher; that Chriſt did not riſe againe. Others yet higher; Contemning him by the notion of the man dying at Jeruſalem. Thus firſt in their blaſphemous opinions, they deny the Lord Chriſt that bought them; that bought them, not onely in the judgement of Charity, which is not the ful weight of the Apoſtles aggravation of their ſin; but alſo bought them, in laying downe a ſufficient price for all ſinners, and ſo for them; yea further, bought them in taking upon him the common nature of all men, bringing it neerer to him then the nature of Angels, Heb. 2. whereby he makes mankinde ſaveable (denying it to lapſed Angels.) Yea laſtly, bought them, in preaching to them in the Goſpel that he dyed for ſinners indefinitely, offering himſelfe and ſalvation by his blood unto them, beſeeching them to receive him by faith, and he will actually ſave them. Secondly, They deny him in their impious practiſes, (called A trampling of Chriſt, Heb. 10.29.) For Verſ. 3. Tis here ſayd, Through covetouſneſſe, they make merchandiſe of you. Verſ. 13. They count it pleaſure to ryot in the day time, and are ſpots and blemiſhes, while they feaſt with you. Verſ. 14. Having eyes full of adultery, that cannot ceaſe from ſin, beguiling unſtable ſoules; an heart exerciſed with covetous practiſes, &c. Are gon aſtray from the right way unto the way of Balaam, who loved the wages of unrighteouſneſſe, Verſ. 17. Wells without water, and Clouds carryed with a tempeſt, Verſ. 18. Speaking great ſwelling words of vanity, they allure through the luſts of the fleſh, through much wantonneſſe thoſe that were eſcaped from them who live in errour, Verſ. 19. Who promiſing them liberty, they themſelves are the ſervants of corruption. Verſ. 20. For if after they have eſcaped the pollutions of the World, THROUGH THE KNOVVLEDGE OF THE LORD AND SAVIOUR IESUS CHRIST, they are againe intangled therein and overcome, the later end is worſe with them then the beginning. O what a lively Iconiſme and Character is this of theſe times; limbing forth to the life, the hereticall impious perſons thereof, that deny Chriſt in practiſe alſo. Evill opinions will not be alone, without evill practiſes. If men teach errours and hereſies it muſt be for ſome advantage. They doe as in Verſ. 3. through covetouſneſſe make merchandiſe of their auditory. Their hearts being exerciſed, as tis in the fourteenth Verſe, with covetous practiſes, they vent wicked ſtrange Doctrines, and thereby as Verſ. 15. receive of their followers the wages of unrighteouſneſſe, as Balaam did of Balaak for comming to curſe and ſeduce the people of Iſrael. So they make merchandiſe of Profeſſors; ſelling their ſoules to ſin and Hell, for the gaine they receive by teaching ſuch Doctrines: And on the other ſide, if people will maintaine ſuch Impoſtors, for teaching ſuch their Doctrines, there muſt be ſomething in thoſe Doctrines that muſt exceedingly pleaſe that people. Now the two ingredients mentioned in this Chapter, and Preached in this Age by theſe Varlets, pleaſe unſound hearted Profeſſors exceeding wel; namely, Doctrines of adultery, of luſts of the fleſh, and of much wantonneſſe; and Doctrines of hereſie, that there is no need of a Chriſt, no need to labour or trouble themſelves with faith and repentance, and the rules of the Goſpell. Though they were once carryed on in a way of reformation, in and through the knowledge of Chriſt, yet now they may lay aſide Chriſt, and tis their LIBERTY ſo to doe; and their corruption of practice is their perfection, as they openly profeſſe it in theſe evill dayes; and though in the judgement of the Scriptures and of good men, they are as BRUTE BEASTS, and SPOTS, and BLEMISHES to the beauty of the Church; yet they count it pleaſure to ryot, in the day time of the Goſpel, and if need be of the naturall day; and ſporting themſelves in their laſcivious ways, though good men count them deceivings. But that, nor our eares, nor this place wil beare it, many horrid particulars might be here recited, of the practiſes of theſe times. They ſpeak great ſwellings (but are but) WORDS, and of vanity: Though they ſeeme to be Wells, yet not to hold the waters of life, Doctrines of godlineſſe; but onely pitts to catch mens ſoules in. And though they ſeem to be high, they are but Clouds, and not ſet to raine and drop downe the Doctrines of truth; but empty Clouds carryed up and downe with the tempeſts of temptations, of motions of their luſts, and admiration of a freſh auditory, to adore them for their licentious and fleſh-pleaſing Doctrines.

Sixteenthly, Tis propheſied in 2 Pet. 3.3, 4. That in the laſt dayes there ſhall be Scoffers, walking after their owne luſts, and ſaying, Where is the promiſe of his comming, for ſince the Fathers fell aſleep all things continue as they were from the beginning of the Creation? Moſt exactly fulfilled in theſe dayes; thouſands of people alleadging the Scriptures (as theſe doe) for their licentiouſneſſe, but refuſe them where they are againſt them. They ſettle themſelves in a way of walking after their owne luſts, and then turne Scoffers and deſpiſers of the Doctrine of Heaven and Hell, and the immortality of the ſoule; as mine, and others eares in part can witneſſe.

Seventeethly, and laſtly, Tis propheſied in Jude, Verſ. 18, 19. That thoſe ſcoffers in the laſt times, walking after their owne ungodly luſts, ſhould ſeparate themſelves, but are ſenſuall, not having the ſpirit. A moſt high impudence; yet fulfilled in theſe times upon many. Theſe ſcoffers openly making local Heaven and Hell, and the reunion of ſoule and body after death, a meer fiction; they utterly make voyd the whole frame and Syſtem of the Scriptures, wherein we are taught the ſpirit, and doe receive the ſpirit, 2 Cor. 3. and yet wil pretend the ſpirit. They are [〈 in non-Latin alphabet 〉], meer vegetable, or animals, in compariſon of the ſpirit of grace; yea, live moſt ſenſually and contrarily to the operation of the ſpirit where it dwels, and yet pretend to have the ſpirit. They [〈 in non-Latin alphabet 〉], they ſeparate, ſegregate, or put a notion of diſtinction on themſelves in their owne opinion, that they have the ſpirit; that they are better then others that are more ſtrict, and yet the Apoſtle wil allow them to be but animals at the beſt; yea Bruit beaſts, as yee heard, 2 Pet. 2. as their lives teſtifie againſt them, in that they walke after their owne luſts, and not after the rules and ruleings of the ſpirit, as it acts in them that have indeed the holy ſpirit.

Thus yee have a ſhort ſurvey of the mighty maſſe of evils of the laſt dayes; yee have had alſo a parallel of thoſe ſinnes, and theſe preſent times we now live in. And not onely here in theſe Nations we live in, but of other Nations beyond the Seas, eſpecially where peace and liberty have abounded after great troubles. Their rotten hearted men, their helliſh Books, and Writings, and ſo their damnable opinions and wayes of practice, have been tranſmitted hither, ſo that the whole Earth, the whole Chriſtian World is corrupted before the Lord.

What therefore can we expect, but that the Lord ſhould take up ſome ſuch reſolutions as he did, Gen. 6. immediately afore the Flood; to bring an univerſal deſtruction or deſolation upon the generality of them that are called Profeſſors or Chriſtians, called there the Sons of God.

And ſurely (a thing to be trembled at) God hath not been ſilent to tel as wel what ſhal be the judgement upon the ſins of the laſt times; as the ſins of the laſt times: And therefore if the ſins of the laſt times be ours, the judgements of the laſt times wil be ours, unleſſe ſome effectual courſe be taken: For Gods threatnings are conditional in the meaning, however expreſſed, as we ſee in the ſtory of Nineveh.

Though judgements are threatned in the ſame places of Scripture where we had the ſins forepropheſied. (2 Tim. 3.1. Thoſe laſt impious times, ſhal be perilous times. And 2 Pet. 2. Verſ 1. & 8. they ſhal bring upon themſelves ſwift deſtruction, whoſe judgement now of along time lingereth not, and their damation ſlumbereth not. 2 Pet. 3.10. The day of the Lord will come as a theefe in the night, in the which the Heavens ſhal paſſe away with a great noyſe, and the elements ſhall melt with fervent heat, the Earth alſo, and the works that are therein ſhall be burnt up:) Yet in the ſame Scriptures are directions for eſcape to them that repent and beleeve and pray. For the Apoſtle there tels us, Verſ. 11. Seeing all theſe things ſhall be diſſolved, what manner of perſons ought we to be in all holy Converſation, and Godlineſſe. And what then? What ſhall this availe againſt an epidemical diſeaſe of ſin, and a general ruine upon the Earth? The Apoſtle anſwers both there, and Chap. 2. That the deſtruction ſhal be to the wicked, not to the godly; his words there in 2 Pet. 3. Verſ. 13. are, Nevertheleſſe we according to his promiſe, expect new Heavens, and a new Earth, wherein dwells righteouſneſſe. And in 2 Pet. 2.4, 5. &c. to Ver. 10. his words and comforts are, That God kept the obedient Angels, though the ſinning Angels he caſt downe to Hell. And though he ſpared not the old World, yet he ſaved Noah the Preacher of righteouſneſſe, &c. And albeit hee turned the Cities of Sodom and Gomorah into aſhes, yet he delivered juſt Lot, &c. And upon, or from all, the Apoſtle draws an univerſal cloſe of comfort, that the Lord knoweth how to deliver the godly out of temptations, though he puniſh the ungodly.

You ſee then it ſhal not be in vaine for the little flock of the godly to humble and pray, when an univerſal ſtorme is comming. If there had been but ten righteous in Sodom, it had been ſpared. One wiſe Woman in Abel delivered the City. And Jer. 5.1. to the ſame purpoſe. So Ezek. 9.4. Mal. 3.16, 17. And the Prophet ſpeaks in general, Iſa. 3.10. Say to the righteous it ſhall be well with them.

Therefore, whereas the prophane Hereticks, adulterous ſwearers, blaſphemers, Atheiſts, Papiſts, deboſht men, have been eaten up by the late Warrs, by thouſands, and a kinde of religi[••]s irreligious ſwarme and ſpawne of Hereticks, adulterers, ſwearers, blaſphemers, Atheiſts, and all ſinning miſcreants, are riſen up in their ſtead, whoſe ſins are worſe, becauſe ſinned upor pretended principles ſo to doe, and may ſo doe, and therefore the cry of their ſins greater, let us that feare the Lord indeed, cry mightily to the Lord, that through the blood of Chriſt, that cryes better things then the blood of Abel, we may outcry their ſins: Their ſins are ſtil extant and inſolent, new Warrs threatned; tis no time for true Chriſtians to be ſecure. So ſhal the Cataſtrophe be to us as to the Iſraelites going to Warr with Canaan; if the Achans be puniſhed and the godly Iſraelites humbled, Canaanites (though once their Brethren, yet worſhipping God according to the inventions of men, and not accepting Peace, according to Gods rule when offered) are overthrowne, and the Iſraelites poſſeſſe their Land. This is more conſiderable becauſe Joſhua is made a type of Chriſt, and called Jeſus, and the reſt in Canaan a type of our reſt in a glorious eſtate on Earth, Hebr. 4. (weigh the Chapter, and the Original they that can, and they ſhall finde it ſo.) And what is ſayd in that firſt of Joſhua, and in a particular caſe of that Warr, Verſ. 5. Is by the ſame Epiſtle to the Hebrews, Chap. 13. applyed to all beleevers, in all caſes: And that which is ſpoken in that firſt of Joſhua, that all the ground [•]he Iſraelites ſhall tread on ſhould be theirs, is promiſed to all beleevers according to Dan. 2. Dan. 7. &c. in Revel. 20.

Amen.

Marginal notes

Act. 17.16. [〈 in non-Latin alphabet 〉] He was much greived in his ſpirit. Arab. Stirred with anger. ↩
Vlpian, l. 7. De officio Proconſulis. ↩
Edit. Baſil per Frob. A.D. 1569. ↩

Cite this text

Daemonologie and Theologie. London, 1650. Hermetic Cloud, https://hermeticcloud.com/library/homes-daemonologie-and-theologie/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

Transcription

Text Creation Partnership, TCP A86498, released under CC0 1.0. Reproduction of the original in the British Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.