Magick and Astrology Vindicated

Magick & Aſtrology VINDICATED From thoſe Falſe Aſperſions and Calumnies, which the Ignorance of ſome hath caſt upon them.

In which is contained true Definitions of the ſaid Arts, and the Juſtification of their Practiſe, proved by the Authority of Scripture, and the Experience of Ancient and Modern Authors.

With Obſervations from ſeveral remarkable Conjunctions and Apparitions: As thoſe Three Suns that appeared before the Kings Death, &c.

Impartially communicated for the Publique Good.

By HARDICK WARREN, A Well-wiſher to the moſt ſecret Occult Arts and Learning.

LONDON, Printed J. M. for N. Brook at the Angel in Cornhill, 1651.

To the Author Mr H. W.

By W. A.

By J. R.

To the Reader.

Courteous Reader,

THou art in this following Treatiſe (though but ſmall) informed with the ſubſtantial Grounds of thoſe (almoſt infinite Arts) to wit, of Magick and Aſtrology, both which, by reaſon of a fatal deprivation of theſe latter times, and the moſt of men, have fallen under the moſt deteſtable Notions that it were poſſible to brand them withall; the which did ariſe by reaſon of thoſe many wicked and abominable Practiſes of ſome men, whoſe whole Soul hath been let forth to its Liberty to converſe with the Reprobate Powers of Darkneſs, whoſe Diabolical Practiſes have been by them ſhrouded under the Name of Magick and Aſtrology, when as indeed they have not in the leaſt meaſure been acquainted with the true knowledg either of the Creator, or of thoſe moſt glorious reſults of his wiſdom and power in thoſe many & excellent Creatures, which are the Images of his Glory▪ and in the which (more then the moſt of men are acquainted with) he takes pleaſure to be converſant; for his delight is in the inhabitable parts of the Earth, and his chief Recreation (if I may ſo ſpeak without offence) amongſt the poor degenerate Sons of men, whoſe love is ſuch, that he hath in a moſt condeſcending way wrapped himſelf about with the whole Creation, that none might be ignorant of his Excellency; and in this way many of thoſe Hermitick Spirits who renounced the vain beauty of the meaneſt of the Appearances of the World, came to have thoſe moſt excellent and admirable Manifeſtations, which produce admiration in me, when I conſider that we who profeſs our ſelves to know and to converſe with our God in a more immediate way, yet come ſhort of ſome of thoſe holy Souls, who were ignorant of all but this indwelling of the firſt Cauſe in the creature. But I muſt expect, and that from thoſe that are not a little learned in their own Opinion, and no leſſe knowing in the Myſteries of God in their conceits, to be all to be Devil'd for my labour in this work; but to ſuch I ſay, that their groſs Ignorance ſhall be puniſhed with Tantalus torment, and their Siſypus Robberies of us the Commonalty (under their ſpecious pretence of a divine Right) with an endleſs toyl. Reader, theſe are the Arts, and eſpecially that of Magick, which as to our Engliſh Nation hath worn the Ring of Gyges, and walked inviſible; but now thou heareſt it ſpeaking in thy own Dialect, not tyed in a Gardian knot of impoſſibilities, but may be experimented by thee, if thy ſecret Genus can but ſoar ſo high; but ſure I am, with polluted hands, and a fond conceit of thy ſelf in reſpect of thy knowledg, thou art not able to do any thing in it; there is more divine correſpondency required then thou art aware of, or may be then thou art capable to receive: Thou muſt not expect with a ſwiniſh affection to draw celeſtial Virtues with thy earthly gruntlings; no: if thou canſt attain a divine Rapture, and bring thy Soul and its Attendants from that dark Dungeon of Earth, and looſened from thoſe curſed Fetters of ſin, thou art the man which art fit to receive power from thoſe bleſſed Intelligences, and mayſt do wonders in thy generation. I have in the Magical part of this Treatiſe followed the method of that moſt admirable Agrippa, whoſe learned Works I do profeſs I honor above all the Books in the world, except the Sacred Writ: What I have writ is not agreeable to thoſe fond and fooliſh Doctrines of many old doting women, who that they might be thought to have a divine Power, that as Apuleius ſaith, they can throw down the Heavens, lift up the Earth, harden Fountains, waſh away Mountains, raiſe up infernal Spirits, command Ghoſts, caſt down the Gods, extinguiſh the Stars, and enlighten even Hell it ſelf; whereof many I confeſs are as well of a falacious opinion, as ſuperſtitious diligence, and pernicious and deadly endeavor; for when that they cannot appear in publique under the practiſe of a wicked and Diabolical Art, yet they are ſo audacious as to preſume to think that they are capable to cloke themſelves under the honorable Name of Magick; the which hath cauſed amongſt the moſt of men an inveterate hate to the very name, which is exceeding good and commendable. I wiſh that thoſe who are but ſlenderly acquainted in the Principals thereof may not bring a diſhonor upon it by their boaſting of abilities to produce Wonders, and are not able to operate any thing but what is common to every Nature; it is ſuch a Myſtery that it is found out and attained but by a very few, but groſly abuſed almoſt of all.

Therefore I commend this ſmall Treatiſe only to the true Sons of Minerva, who are alone able to judg of it, and whoſe Cenſure I only value; if any imperfection be in it, let this take off the blot of my diſhonor, to wit, my tender years, which indeed are not many, and the ſhortneſs of time that I have been converſant in the Study of this worthy Myſtery; and not only ſo, but my being unacquainted with the way of publique Writing, it being the firſt that ever I attempted to publiſh, not being born to ſuch an end, but for a private Contemplation, for which end I compoſed it; but by reaſon of the exceeding importunity of a loving Friend, and a Well-wiſher with my ſelf to ſecret Learning, I was neceſſitated to give my aſſent, for the commiting of it to the publike view; therefore ſuch as it is, thou haſt the benefit of it to peruſe; if thou receiveſt any advantage by it, I have the ultimate of my ambition, and ſo ſhall be

Thine, H. W.

Friendly Reader, I would entreat thee to rectifie theſe faults, which are not many, before thou peruſeſt the following Diſcourſe.

As in pag. 9 line 24 for ſober read Solar, p. 11. l 18. for ſober r. Solar, p. 12. l. 14. r. it paſſeth to the fancy, p. 13. l. 12. r. that he wrote, p. 14. l. 22. for Ayr, r. Ayry, and l. 36. for theſe r. thoſe, p. 16. l. 33. for Star r. Stars, p 20 l. 16, r. being in Conjunction, l. 22. for are r. were, p. 23. l. 1. r. with them then it was.

Magick & Aſtrology VINDICATED From thoſe falſe Aſperſions and Calumnies, which idle Ignorance hath caſt upon them of late.

Ingenuous Countrymen,

THe cauſe of my writing this following Diſcourſe was occaſioned by an accidental peruſal of a ſmall Pamphlet, entituled, A brief Declaration againſt Judicial Aſtrology; the which doth ſeem to me to be done by one who hath ſold his Ingenuity to ſome Clergy-man for a reward, to ſpeak evil of that which he underſtands not: for had he known the ſubject againſt which he profeſſeth himſelf an enemy, he would have found better Arguments to have overthrown what he oppoſed. But ſeeing that the Author hath put himſelf upon the Stage, and become ſome Prieſts Champion, and hath proclaimed the Victory and Conqueſt over thoſe two excellent Arts of Magick and Astrology in his own conceit; yet for my own part I ſee nothing againſt them ſubſtantially, but a ſlender denomination of them, and then concluding them to be Diabolical, but nothing proved: Surely he wanted the Learning of ſome Chemarim Prieſt to have made good the Conqueſt. But ſeeing he is ſo valorous as to fight with his own ſhadow, mad man-like; for Magick and Astrology he never touched, becauſe they are both taken up too high for his ſquint-eyed reſpects to have the leaſt ſpeculation of.

But now give me leave to declare my preſent Apprehenſion of Magick and Astrology, what they are, and what are the grounds of them.

What Magick is.

FIrſt, for Magick (miſtake me not) I go not about to juſtifie all Arts, which are falſly called ſo; but for Magick it ſelf, which Art (ſaith Mirandula) few underſtand, and many reprehend; as Dogs bark at thoſe they know not, ſo they hate and condemn the things they underſtand not: And it is too true, as one ſaith, that many men abhor the name and word (Magos) becauſe of Simon Magus, who being not indeed Magus, but Goes (that is) familiar with evil ſpirits, uſurped that Title. For Magick, Conjuring, and Witchery, are far differing Arts, which Pliny being ignorant of, ſcoffed thereat: But Magus is a Perſian word, whereby is expreſt ſuch a one as is altogether converſant in divine things; And (as Plato affirmeth) that the Art of Magick is an Art of worſhiping of God. And ſometimes the word Magus is a Name of him that is a God by Nature, and ſometimes of him that is converſant in the ſervice and worſhip of God: in the latter ſence it is taken, Matth. 2.1. And this is the higheſt kinde, which Piccolominy called Divine Magick: and theſe are they that are called wiſe men▪ For the fear and worſhip of God is the beginning of knowledg: And theſe are the men which the Greeks called Philoſophers, the Egyptians termed them Priests; with the Hebrews they were called Cabalists, Prophets, Scribes and Phariſees; amongſt the Babylonians they were differenced by the names of Chaldeans: amongſt the Perſians, Magicians: And therefore one ſpeaking of (Hoſtanes) one of the ancient Magicians, uſeth theſe words, He was one who aſcribed the due Majeſty to the true God: He alſo hath delivered, that there are Devils earthly and wandering, and Enemies to Mankinde. So alſo the late Kings Father, in his Book of Daemonology, confeſſeth, that in the Perſian Tongue the word (Magus) imports as much as a Contemplator of Divine and Heavenly Sciences: and he alſo avoweth, that under the name of Magick untruly all diabolical and wicked Arts are comprehended. And is it not ſo indeed, when thoſe that profeſs themſelves Practicioners in the Magick Art, as the Author of that ridiculous Pamphlet terms himſelf, ſhould not be able to diſtinguiſh betwixt that which is Magick truly, and what is falſly termed ſo? For that Magick which the late Kings Father did condemn, was that, wherein the Devil is a party, and not that lawful Magick which he juſtifies, the which he doth diſtinguiſh from Necromancy, Witchcraft, and the reſt; of all which he hath writ learnedly. So alſo we read in the ſecond of Daniel of four kindes of wiſe men, viz. Inchanters, and the Astrologians, Sorcerers, and Chaldeans: The firſt, according to the Opinion of ſome, were Philoſophers, according to the Note of Vatablus, which is this, that the Magi are the ſame with the Barbarians, as the Philoſophers are with the Grecians, (that is to ſay) Men that profeſs the knowledg of all things both divine and humane: And according to the Opinion of that worthy Gentleman Sir Walter Rawley, whoſe words are theſe; That the Greeks and the Engliſh call them Inchanters; Junius, Magicians; Caſtalion, Conjecturers; and in the Syrian they are all four called by one name, viz. the wiſe men of Babel.

The ſecond ſort Junius and our Engliſh call Aſtrologians; Jerom and the Septuagint, Magicians.

The third kinde the Septuagint calls Witches or Poyſners, our Engliſh, Sorcerers.

The fourth ſort were Chaldeans, who profeſt themſelves to be able to foretell the Events of things, both Natural and Humane.

There is a kinde of Magick, being part of Aſtrology, which hath reſpect to Sowing, and Planting, and all kindes of Husbandry, which is nothing elſe but the knowledg of the motions and influences of the Stars in theſe lower Elements.

And as Philo-Judaeus affirmeth, That by this part of Magick, or Astrology, together with the Motions of the Stars and Heavenly Bodies, Abraham found out the Knowledg of the true God, while he lived in Chaldae; And, as one ſaith, He knew the Creator by his contemplating on the Creature. And Joſephus reporteth, that Abraham taught the Egyptians firſt in the Art of Astronomy and Arithmetick, which before that, they had no knowledg of them: And, according to the ſaying of another Author, that Abraham, the holieſt and wiſeſt of men, did firſt teach the Chaldeans, then the Phoenicians, and laſtly the Egyptian Prieſts, Astrology and Divine Knowledg.

But there is another kinde of Magick, which doth contain the whole Philoſophy of Nature, which is that which bringeth to light the hidden Vertues, and drawing them out of Natures Boſom, and converting them to humane uſes, by applying thoſe things that work to thoſe that ſuffer; and thus it is defined.

A Definition of Magick.

MAgick is the Connexion of Natural Agents and Patients, anſwerable each to other, wrought by a wiſe man, to the bringing forth of ſuch or ſuch effects, as are wonderful to thoſe that know not their Cauſes.

And this is that which hath layn under terms of Ignominy to this day: Ignorance producing Admiration, and Admiration Suſpicion, and then an undeſerved Cenſure paſt upon the work, or action, terming it to be Diabolical; and ſo attributing the ſecret workings, which the divine Wiſdom hath placed in the ſecret boſom of Nature, to a Diabolical Power and Property, when it is nothing elſe but a mutual application of Natural Vertues, Agent and Suffering reciprocally: And thoſe that were converſant in this excellent Science in former times, were otherwiſe thought of, then now they are. For, as Pencer truly obſerveth, that the Magi were the chief Miniſters of the Perſian Religion, as the Levites were amongſt Gods people, and they were given to the ſtudies of true Philoſophy: neither could any be Kings of the Perſians, who had not been firſt exerciſed in the myſteries and knowledg of the Magi. And this lawful Magick, which I do here ſpeak of, was commended by Origen, that learned man, who doth moſt ingenuouſly declare, That it doth appertain to the practick part of Natural Philoſophy; teaching to work admirable things by the mutual application of Natural Vertues. And Jerom, in his Commentaries upon Daniel, uſeth theſe words; But common cuſtom (ſaith he) taketh Magicians for Witches, who are otherwiſe reputed in their own Nation, for they are the Philoſophers of the Chaldeans: yea Kings and Princes of that Nation do all that they do according to the knowledg of that Art: whence, at the Nativity of the Lord our Saviour, they firſt of all underſtood his Birth; and coming unto Bethlehem did worſhip the Childe, the Star from above ſhewing him unto them.

So it is clear, that there is a great deal of difference between the Doctrine of a Magician truly, and the abuſe of the word. But if you will beleeve the Author of that Pamphlet, he will tell you that he is a Magician in theſe our days, who having entered a combination with the Prince of Darkneſs, uſeth his help in any matter; but the Art of Magick is of the wiſdom of Nature: But as for other Arts, which have aſſumed the Title of Magick, they were invented by the ſubtilty and falſhood of the Devil; and in this there is none other Doctrine, then the uſe of certain Ceremonies by an evil and wicked faith: in the other none evil, but the inveſtigation of thoſe admirable Vertues, and occult Properties, which that infinite Wiſdom hath beſtowed and given to his Creatures; and how fitly to apply thoſe things that are to work, to thoſe things that are to ſuffer. And thoſe men that were ſtudious in this Art were called the Magi, which (Peter Martyr ſaith) the Ancients underſtood to be good and wiſe men. And as Ficinus ſaith, O thou fearful one, why doubteſt thou to uſe the name of Magus, a name gracious in the Gospel, which doth not ſignifie a Witch, or a Conjurer, but a wiſe man, and a Prieſt? And what hath brought ſo much ſlander upon this excellent knowledg, but baſe and idle Ignorance, which indeed is the mother of Admiration? But give me leave to go yet further: This Art doth not onely enable us in the true knowledg of thoſe ſecret Vertues which are wrapped up in the boſom of Nature, but it may in ſome meaſure bring us to the true knowledg of the Divinity of Christ: and to uſe Mirandula's words; For by understanding (ſaith he) the utmoſt activity of Natural Agents, we are aſſiſted to know the Divinity of Chriſt; for otherwiſe, the terms and limits of Natural Power and Vertue not rightly underſtood, we muſt needs doubt whether thoſe very works which Chriſt did, may not be done by natural means; and therefore I ſay not heretically, nor ſuperſtitiouſly, but moſt truly and catholiquely, that by ſuch Magick we are furthered in knowing the Divinity of Chriſt. And ſeeing the Jews, and other the Enemies of Chriſtian Religion, do impudently and impiouſly object, that thoſe Miracles which Chriſt wrought were not above Nature, but by the exquiſite knowledg thereof performed; and as that learned Doctor Staughton ſaith in a ſmall Treatiſe of his, that the Jews have a blaſphemous Fable, that our Saviour found out the right pronunciation of the Name of God, the Tetragrammaton, and that wrought all his Miracles. But Mirandula, a man for his years fuller of the knowledg of Nature, then any of theſe latter times, might with Reaſon avow, that the utmoſt limits of Natures works being known, that the works which Chriſt did (which no man could do) do manifeſtly declare of themſelves, that they were wrought by a Hand which held Nature herein but as a penſil, and by a Power infinitely Supreme and Divine. But on the contrary, there may be many wonderful effects brought to paſs, by the Magical operation of Natural Vertues, ſuch as may produce no ſmall admiration in thoſe that underſtand not the ſecret workings and products of thoſe vertues; for it is undoubtedly true, that all Secondary Cauſes do neceſſarily work, and neceſſarily produce their proper effects, by vertue of that Connexion that they have with the firſt Cauſe, and correſpondency that they have to thoſe divine Patterns and eternal Idea's, whence every thing hath its determinate place in the Architype, whence it lives and draws it original, and the vertue of all things, as of Stones, Herbs, Metals, living Creatures, and all which are from God are placed; who although he works by the Intelligences and Heavens upon theſe inferior things, yet ſometimes thoſe Media's being let alone, or their Miniſtry ſuſpended, the firſt Cauſe doth then work of it ſelf, which works are then called Miracles: For whereas, by the command and order of the firſt Cauſe, the ſecondary Cauſes (which Plato, and others, calls ſervants) do neceſſarily work, and neceſſarily produce their proper effects, yet ſometimes, according to the pleaſure of the firſt Cauſe, their Miniſtry is either ſuſpended, or finiſhed, that they wholly ceaſe from that neceſſary command and order; and theſe are the greateſt Miracles of God. So the Sun, at the requeſt of Joſuah, ſtood ſtill for the ſpace of a whole day. So, at the deſire of Ezekias, it went back ten hours. So the fire in the Chaldean furnace did not conſume the three Children. So when that our Saviour Chriſt did ſuffer at a full Moon, the Sun was eclipſed.

But if the Miniſtry of theſe ſecondary Cauſes be not ſuſpended or finiſhed, then they ſhew forth their proper powers and vertues, in their ſeveral effects, according to that order in the which the Wiſdom of the firſt Cauſe ordained them.

What the Secondary Cauſes are.

NOw if it be demanded, what theſe Secondary Cauſes are; I anſwer, They are all thoſe Miniſtring Powers, which God, the firſt Cauſe, hath ſet up under himſelf, for the regulating and governing of theſe inferior things; for there is not any thing to be found, which is not governed and ruled by theſe Miniſtring Powers under the firſt Cauſe. For God, the chief Cauſe, and Original of all Vertues, affords the Seal of the Idea's to the Intelligences, his Miniſters; who, like faithful Executors, do ſeal every thing committed to them, with the Ideal Vertue, by the Heavens and Stars, as it were Inſtruments in the mean time diſpoſing the matter, to receive thoſe forms which reſide in the divine Majeſty (as Plato ſaith) to be carryed down by the Stars; and the Giver of Forms diſtributeth them by the Miniſtry of Intelligences, which he hath appointed over his works, Governors and Keepers, unto whom this ability is entruſted in things committed to them, That every vertue of Stones, Herbs, Minerals, and all the reſt, might be from the Intelligences governing; therefore the form and vertue proceeds firſt from the Idea's, and after from the Intelligences governing and ruling, and next from the Aſpects of the Stars diſpoſing, and further from the diſpoſed Compliances of the Elements anſwering to the Influences of the Heavens, by which the Elements themſelves are diſpoſed; They have then ſuch operations in theſe inferior things, by the expreſs forms; but in the Heavens, by the vertues diſpoſing; in the Intelligences, by means mediating; in the Architype, by the Idea's, and exemplary forms: All which is neceſſary to meet in the effects of every thing, in the execution of the vertue.

Then it muſt needs be, that there is wonderful operation in every Herb and Stone, but greater in the Stars, beyond which every thing gets much to it ſelf by the Intelligence governing, but chiefly from the higheſt cauſe, to which all things, being mutually finiſhed, do correſpond, conſonant by its harmonial conſent, as it were with Hymns, praiſing together the higheſt workman.

By the true knowledg of what hath been ſpoken, many and great things may be done, by the coupling and joyning of the Powers and Vertues of the Superiors with their Patients, the Inferiors agreeing and correſponding therewith.

This is truly Magick, and a thing much to be honored and eſteemed; This is the moſt high and worthieſt Science in the World, lawful in all the parts of it, free from all evil encumbrances, and diabolical practices, voyd of Superstition, a great means to attain the higheſt knowledg of that infinite Wiſdom and Power, who hath created all things in order and form, and who ruleth in and over all things by his Miniſtring Powers, whom he hath ſet over all things in their ſeveral orders, for the diſtribution of his Power and Vertue (as the firſt Original of all Power and Vertue) to all things, according to the fore-decree of the firſt Cauſe, with a reſpect had to the matter receiving; and this Power and Vertue hath a ſtedfaſt cauſe, not by chance or accident, but effectual and potent, and not failing, doing nothing in vain, nor fruitleſs; by it thoſe Powers exiſting in the nature of all things are moved, the which Powers are the operations of the Idea's, under the chief Cauſe, which do not err, but by the impurity and inequality of the matter: for celeſtial Influences may be hindered by the confuſion and unfitneſs of the matter receiving, whence the Platonicks had that Proverb, That Celeſtial Vertues were infuſed, according to the deſert of the matter: Wherefore in thoſe things, in the which theſe Celestial Powers and Virtues are leſs drowned and incumbered in the matter receiving, have more powerful operations, and produce more admirable effects, when thoſe things are fitly collected, prepared, and duly applyed to their Patient, the which application ſtirs up that ſecret and hid virtue of the Agent, and produceth the like quality in the thing annexed. As for inſtance; Salt, the ſecret virtue of which lieth hid in it ſelf, until that there is annexed to it a reciprocal matter, which moves and ſtirs up that virtue, ſo that it is infuſed into the matter joyned to it, the which matter, according to the quality of its receivingneſs, is alſo able to infuſe the like property into other things joyned to it. So alſo the Load-ſtone doth infuſe its ſecret virtue into Iron, approaching near to it, and doth ſo faſten the virtue to the Iron, that it is able alſo to draw Iron to it ſelf, anſwerable to that power of Attraction that it hath received from the Load-stone; and this ariſes from that reciprocal property which is in the matter affected, the which is wrought upon, and moved by the ſecret virtue of the Agent applyed. This alſo we find to be produced upon the Inferiors, by the virtue and influence of the Superiors, for the Celeſtial Powers do work the like in Terreſtials; for we ſee that the Moon doth attract the vaſt body of the waters, ſo that they anſwer in their ebbings and flowings thoſe diverſity of Points that ſhe cuts in the Heavens in her Diurnal Motion. So likewiſe the Heliotropium, that ſober Herb, who correſponds with the motion of the Sun by a ſecret virtue, which doth declare that there is ſomething of the Sun and Moons virtue infuſed, by the which they are wrought to ſuch obedience. Doth not the Marigold, and many other flowers, open their bloſſoms at the Suns riſing, as if they did rejoyce at his approach, and fold themſelves in, as if they mourned for his departure? All which is from that ſecret Agreement and Correſpondency of their virtues. For my own part, I am perſwaded, that all things that are under the Luner Globe in this inferior world, ſubject to generation and corruption, they are alſo in the Celeſtial world, but in a certain celeſtial manner; ſo alſo in the Intellectual world, but of a far more perfect and better ſtamp, and laſtly moſt perfect in the Architype: And in this order every thing below doth anſwer to its Superior, and by it to the higheſt, according to its proper kind, and doth receive virtue from them, from the Heavens indeed, that Celeſtial Force, which ſome call the Middle Nature, or the ſpirit of the world; and from the Intellectual world, that ſpiritual & living Vapour, being every tranſcendent virtue qualifying; and laſtly from the Architype, by theſe means between (according to its degree) the original force of all Perfection.

Hence every thing may be fitly reduced, from theſe Inferiors to the Stars, from them to the Intelligences of the ſame, and from thence to the Architype, out of the order of which all Magick and ſecret Philoſophy doth flow; for dayly ſome natural thing is drawn by Art, and dayly ſome divine thing is drawn by Nature, which when ſome of the learned Egyptians did behold, they called Nature it ſelf a Magician, that is to ſay, the Magical Force it ſelf, in the Attraction of the like by the like, and of things agreeing by things that agree; and the Greeks called ſuch Attractions, by the mutual Agreement of Superior with Inferior between themſelves, Sympathy.

As for inſtance: We know that in the El[•]ments, Water agrees with Earth in Coldneſs, Water with Ayr in Moiſtneſs, Ayr with Fire in Heat, Fire with the Heavens in the Materia. So Mettals agree with Plants in their Unſenſibleneſs, Plants with Animals in Growing, Animals with Man in Sence, Man with Angels in Underſtanding, Angels with God in Immortality. So alſo Stones and Mettals agree with Plants, Plants with Animals, Animals with the Heavens, the Heavens with the Intelligences, and thoſe with the Divine Properties and Artributes, and with God himſelf. So the Divinity anſwers to the Mind, the Mind to the Ʋnderſtanding, the Ʋnderſtanding to the Intentions, the Intentions to the Repreſentation, the Repreſentation to the Receiving it, the Receiving to the Senſes, and at laſt the Senſes to the thing it ſelf. For ſuch is the binding together and continuity of Nature, that that every Superior virtue doth diſperſe its beams through every Inferior thing, by a long and continued rank, flows even to the utmoſt: And the Inferiors do even reach to the Higheſt by their ſeveral Superiors, for ſo the Inferiors are annexed to the Superiors by each other, that the Influence from the Head, the firſt Cauſe, as it were a certain Chain ſtretched out, proceedeth, even to the very Loweſt, wherefore if one be touched, it trembles or ſhakes wholy on the ſudden, and ſuch a touching ſounds even to the other end; and one Inferior being moved, the Superior is alſo moved, unto which that doth anſwer and correſpond: As the ſtring in any Instrument being touched, cauſes all the reſt to tremble.

So it is manifeſt, that all Inferior things are under the Superiors, and after a manner (as ſaith Proclus) are within each other, to wit, the Higheſt in the Loweſt, and the Loweſt in the Higheſt: ſo earthly things are in Heaven, but as in a celeſtial cauſe and manner; and the Celeſtial are in Earth, but after an earthly manner, to wit, according to the effect. So we ſay that here are ſome things Solar, and ſome things Lunar, in which the Sun and Moon doth cauſe ſomewhat of their virtue, whence ſuch like things do receive very many operations and properties, agreeable to the operations and properties of the Stars and Signs under which they are.

So it is manifeſtly known to all Naturaliſts and Phyſicians, that ſober things have relation to the Head and Heart, becauſe of Leo the Houſe of the Sun, and Aries his Exaltation; and thoſe of Mars have relation to the Head and Privy parts, becauſe of Aries and Scorpio, the two Houſes of Mars, and ſo of the reſt. So you ſee that all Inferior virtues do correſpond with their Celeſtial, the Celeſtial with their Intellectual, and the Intellectual with the Ideal and Architypical, or firſt Cauſe.

So the Elements are to be found in all things, but differently; for in theſe Inferior but muddy and thick, but in the Celeſtial more pure and bright, in the Super-celeſtial living and bleſſed every ways: The Elements are therefore the Ideas of things to be produced, in the Intelligences as Powers deſtributed, in the Heavens as Virtues, in theſe Inferior things as thicker Forms.

So the Light, a very formal Quality, and a ſimple Act, and Image of an Intelligence (or Spirit,) firſt is diffuſed into all things by the divine Mind: but in God himſelf the Father, who is the Father of Lights, it is the firſt and true Light; and afterward in the Son, the enlightening and abounding Brightneſs of the Father; in the Spirit a burning Fulger, exceeding even the underſtanding of the Seraphins (as Dionyſius ſaith,) being diffuſed in the Angels, it becomes a ſhining underſtanding, and a Joy ſhed forth above the bounds of Reaſon, yet received by divers degrees, according to the Nature of the Intelligence receiving; afterward it deſcends into the celeſtial things, where it is made a plenty of life, and an effectual Propogation, and alſo a viſible Brightneſs, and in the Fire a certain natural force imprinted by the Celeſtials: Laſtly, in Man it is made a bright diſcourſe of Reaſon, and the knowledg of divine things, and wholy rational: And this alſo is manifeſt by the dispoſition of the body, as the Peripateticks will have it, or which I conceive is more true, according to the pleaſure of the Cauſe giving, which diſtributes to every one according to his Will, from thence it paſſeth the fancy, and as yet it is above the ſenſes, and being only made imagineable, at length it attains to the ſenſes, and eſpecially to that of the eyes, in that it is made a viſible clearneſs, and is ſtretched forth in each of theſe proſpicious bodies, in which it becomes a colour, and a ſhining fireneſs; in dark things it becomes a helpful ingendering virtue, and pierceth even unto the center, where the beams being collected into a narrow ſpace, it becomes a dark heat, tormenting and boyling.

So all feel the force of Light according to their capacity, which joyning all things to it ſelf by a quickening heat, and going through all things that have Being, brings forth their qualities and virtues through every thing.

So you ſee that all Inferior things are in the Superior, but more clear and perfect then here below; ſo all Superior virtues are to be found in the Inferiors, more or leſs anſwerable to the capacity of the Receiver, but more groſs and muddy, and not ſo powerful and operative as in their Superiors. For we ſee by experience, that all Medicines are compoſed of ſeveral ingrediencies, becauſe of the imperfection of the virtue of one material in its operation, and therefore they ſtrengthen that imperfect property by addition of others of the like kind, that ſo they might produce thoſe proper effects propoſed by the Arts.

Ingenuous Reader, I hope by this that Magick is no ſuch Art as the moſt of men ignorantly take it to be, nor as the Author of that Pamplet is pleaſed to eſteem of it; for had it been ſo, certainly it would have been reproved in Solomon, the wiſeſt of men, who without doubt was excellently acquainted with this Mystery; for his knowledg in Nature was ſuch, and ſo perfect, that he knew and underſtood the virtues and properties of all Trees, Plants, Beaſts, Fowls, and Fiſhes, with their Times and Seaſons; he alſo declared their virtues and uſes in the curing of Diſeaſes, (as Suidas reports,) whoſe words are to this effect, That Solomon wrote of the Remedy of all Diſeaſes, and graved the ſame upon the ſides of the Porch of the Temple, which Ezekias pulled down, as the ſame Author ſaith. Nay Joſephus goeth farther, and ſaith, that wrote Books of Invocations and Inchantments to cure Diſeaſes, and to expel evil Spirits, he alſo ſpeaketh of one Eliazarus, who by the Root in Solomas Ring, diſpoſſeſſed divers perſons of evil Spirits in the preſence of Vespaſian, and many others. So alſo Moſes, the Law-giver and Prince of the Hebrews, endued with Magick in Egypt, is read in Joſephus to have made Rings of Love and Forgetfulneſs: This I am really perſwaded, that Moſes was very knowing in all the ſecrets of Nature, or as one ſaith, a man that was the moſt excellently learned in all Divine and Humane Knowledg; and for ought as I do know, was as able to have brought forth the Products of Nature in as admirable a way, as did the Magicians of Egypt before Pharaoh; for I conceive that he was as knowing in the ſecret and occult workings of Nature as they: And whereas it is a received Opinion of many, That thoſe Frogs which the Magicians of Egypt did produce were but falſe Semblences; my opinion is otherwiſe: for I am really convinced, that Moſes, that man ſent and impowered of God for ſo eminent a work, could not be deceived with ſuch falſe Appearances. But I ſhall adhere to the Judgment of that learned Pariſienſes, who ſaith, That in ſuch works the ſudden generation of Frogs, Lice, and Worms, and ſome other creatures, in all which Nature alone worketh, but by means ſtrengthening the ſeeds of Natur[•], and quickning them in ſuch wiſe, that they ſo haſten the work of gen[•]ration, that it ſeemeth not to be the work of nature to the ignorant which uſually worketh more ſlowly▪ but they think it to be done by the power of Devils; but they who are learned in [〈…〉] marvel not at ſuch workings, but glorifie the Creator. Many the like things may and have been done by no unjuſt way or means, but wholy by the more ſecret and occult workings of Nature, which to thoſe that apprehend not the way of operation, have had a ſurmiſe of a Diabolical Agent; but their ignorance hath miſled them, as it doth many at this day: And I were able to deliver the Precepts of ſome learned men for Inſtances, but it may ſuffice that I have cleared the ſubstantial Grounds of Magick, and have vindicated that excellent Art from thoſe groſs Calumnies and Aſperſions that have been laid upon it, either by men wholy ignorant in it, or ſuch who have received a prejudice againſt it, to both, I ſay, that they may as well aſperſe the Magical Policy of Jacob, in cauſing the ſtrongeſt Cattel of Laban to bring forth ſpotted young ones, by his laying of ſpotted Rods in the watering-troughs and gutters, where the female Cattel coming to drink, at what time they had coupled with the male, that they then ſeeing the Rods might conceive ſpotted young ones, the which ſight wrought ſecretly upon, and powerfully affected the conceiving and forming faculty of the Cattel, and ſo did enſtamp the like colours upon the thing conceived, for that part of the ſeed which maketh it fruitful, to wit, the ſpirits which wander all over the body, theſe containing the Idea or form of the particular parts to be formed, being ayr and moiſt, are ready to receive any impreſſion, which is conveyed in at the eye, and doth frame the thing anſwerable in ſome ſort to the thing received: As I have read of a Negor woman, that conceived a beautiful white child by the help of her Imagination, it being fixed upon a beautiful picture in the Act of Generation, which is wrought by nothing elſe but that reciprocal quality, and tender property of thoſe ayral and moiſt ſpirits which are in every ſeed in conception.

My requeſt therefore is, that all ingenuous men would ſeriouſly ſtudy and contemplate the creature, and thoſe excellencies that God, the firſt Cauſe and Original of all things, hath put into Nature, which doth very much ſpeak out the infinite Wiſdom, Power, Goodneſs, Love, and Kindneſs of him who doth all in all, by theſe miniſtring Powers that he in his Wiſdom hath ſet up over all theſe inferior things for the ſhewing forth of theſe received virtues, which doth flow down from the firſt and chief Good into all creatures more or leſs, anſwerable to the good pleaſure of the firſt Cauſe or Giver, and according to the fitneſs of the Receiver, for there is not any thing to be found which hath not ſomething of this good infuſed into it, which Virgil had a ſight of when he uttered theſe words, There is (ſaith he) a Fire force, and a Celeſtial Originial to theſe ſeeds, as far as the Noxious Bodies do not hinder.

And this is all that I ſhall ſpeak concerning the Art of Magick; more I could have ſaid, but this ſhall ſuffice, as an Anſwer to that Book, in reference to that ſecret Myſtery, which I hope will ſatisfie the Ingenuous Reader.

I ſhall now ſpeak briefly to the other Art, viz. that of Aſtrology, which the Author of that Pamplet is pleaſed to ſtigmatiſe with the like ignominious Terms as he hath done that moſt profound Art of Magick, before ſpoken of, and I hope to any ingenuous and impartial man cleared and vindicated by the foregoing Diſcourſe: It remaineth now for me to clear this of Aſtrology, which I ſhall, ſo far as I have received the knowledg thereof from the firſt Cauſe, who is the Giver of every good knowledg.

Aſtrology Defined.

AS for Aſtrology, I conceive it to be an Art, by the which the influence and virtual operations of the ſuperior Bodies with their effects and ſignifications are brought to light and knowledg: I ſay, it is an Art by the which we come to know what the ſignification and effects of the ſeveral Motions, Aspects, and Poſitions of the Heavenly Bodies do hint out unto us in reference to the World in general, and to Kingdoms, States, Cities, Families, and the particular fate (if I may ſo call it) of every man and woman, with their ſeveral relations, conditions, dependance, and ends whatſoever, and that by the Heavens and Celeſtial Bodies: Now that the Celeſtial Bodies have an influence upon theſe Inferior Bodies here below, is already cleared in the foregoing Diſcourſe, the which I think no ingenuous man will deny; but that they have a relation to the Manifeſtation of the particular fare of every particular Kingdom, State, Cities, Families and Perſons, is the thing to be cleared, which I ſhall do according to that knowledg that I have, which is not ſo perfect as I could deſire, or as I covet after.

But that they have an Influence and Power over Kingdoms and States, in reference to their particular fates and changes, with the Manifeſtation thereof, it is moſt clear, and that from thoſe many and ſeveral Experiments that we have ſeen of late years in thoſe ſtrange and unexpected Cataſtrophe's of this Iſland, and they all or moſt made out conſpicuouſly, before they did come to paſs, by that worthy Gentleman Mr Lilly, (one whom I much honour for his love to his Country-men, in reſtoring of this Art, which was almoſt loſt, not only here, but almoſt all Europe over, whoſe learned Works, I muſt freely acknowledg, were the firſt grounds and cauſe of my preſent attainments,) and others, who was and are converſant in the ſtudy of this excellent Art; witneſs thoſe ſeveral Books of theirs now extent, which contains nothing elſe but Prognoſticks or Prophecies of future events, that were to be brought to paſs in their fit ſeaſons by means of the Superiors, who are nothing elſe but miniſtring Powers appointed to diſperſe or carry down thoſe determinations of the firſt Cauſe, committed unto them by the Intelligences ruling, and this is that orderly way by which the chief Good brings all things to paſs in Nature in this inferior world, except thoſe immediate Acts, in which all theſe Mediums are ſuſpended, and the firſt Cauſe works of himſelf, and theſe Works are called by us Miracles, becauſe there is nothing of Nature found to co-operate in the work, or in that the Creator of all things doth not work in and by theſe means mediating: But when theſe Mediums have received thoſe patterns of working, then they ſhew forth the Intentions and Decrees of the firſt Cauſe, either by the ordinary Motion, Aspects and Poſition of the Celeſtial Bodies, which is the common courſe of the firſt Cauſe in Nature, or elſe in a more extraordinary way, as by unuſual Apperitions, as of Comets or Blazing Star, three Suns, Men and Horſes in armour in a hoſtile manner fighting, Balls of Fire, Swords, Spears, and other weapons of war, forms of monſtrous Men and Beaſts, and many other ways, too tedious to be here denominated, all which are the Works of the Intelligential Angels, which are the fore-runners of ſome ſtrange Accidents or Change to befall the World in general, or ſome Kingdom, State, Cities, Families, or Perſons, who had their firſt beginnings under ſuch or ſuch a determinate Horoſcope, and Celeſtial Conſtellation, who with their beginnings receive a wonderful virtue of working or ſuffering, yea in ſuch a manner, that it becomes obedi[•]nt to that power ruling it in the Heavens, as our bodies are obedient to our Souls; ſo that when the Celeſtial Bodies are moved to any Change or Variation, then are thoſe things which are ſubject to that or that Celeſtial Body or Conſtellation moved and changed anſwerable. Now this intenſive work or change which is determined in the firſt Cauſe, is made manifeſt in the Heavens ſome ſpace of time more or leſs before it is brought to paſs upon theſe Inferiors here below; ſo that thoſe that are learned in the Liberary of Heaven, ſees before-hand what is like to come to paſs upon ſuch or ſuch a Kingdom, State, Family, or perſons. Now for him that is verſed in the knowledg of their Effects, to declare what the intention of the firſt Cauſe is in reference to any of theſe particular ones, ſhould be [•]ccounted and termed a Conjurer, Witch, and the like, what do they but as much as in them is, to ſtigmatiſe the ſecondary Cauſes, who are ſervants to the firſt Cauſe, to wit, God, who hath made and framed them by his unſpeakable Wiſdom in ſuch a ſeries and order of correſpondency, that they anſwer to all things more or leſs here below, as they agree with the Intelligences and Idea's of all things above; ſo that they do neceſſarily work, and ſo neceſſarily produce their proper effects, upon thoſe things that they govern in this inferior world, either to love and concord, or to ſtrife and enmity, which we call good and evil: and the cauſe why they operate not ſo ſtrongly and effectually, is becauſe of the unequality of the matter; for in ſuch things in which the ſuperior hath not that Rule and Domination as in others, in thoſe they work more ſlowly and imperfect, which is not becauſe of the inability of their influence and virtue, but becauſe of the unſuitability of the Subject; for they rule in ſome things more, in others leſs, yet they produce their effects in all, ſuitable to the correſpondency of the matter with them; ſo that there is nothing in the inferior world, which is not more or leſs agreeing with theſe Celeſtial Influences, and Heavenly Virtues.

But now I ſhall deſcend to Particulars, as to declare the particular Effects of the ſuperior Influences upon particular ones. But firſt, That they have relation to the World in general, take but that one Inſtance of Petrus de Aliaco concerning the Univerſal Flood, who quoting Albumazer, who did by Calculation of the Motions of the two ſuperior Planets, to wit, Saturn and Jupiter, did find that they did come to Conjunction in Cancer, a watery Sign, and in the fourth Houſe of Heaven, the which Sign was (as the ſame Author doth affirm) the Horoſcope of the Heavens firſt motion, viz. when the Creation was finiſhed, and all Celeſtial bodies had received their power of motion, in the which they were to continue, for the product of thoſe determinate effects upon the world, according to the intention of the firſt Cauſe. In this particular Inſtance a curious eye may ſee much; by the which Conjunction (as ſome learned Authors doth aver) that that juſt man Noah had the fore-knowledg of the general Deluge: For, as the ſaid Aliaco confirmeth, that although Noah did well know the Flood by divine Revelation, yet this Conjunction being notorious, he could not be ignorant of the ſecond Cauſes from the firſt Cauſe, for that was not only a Sign, but a working Cauſe, by its power received from the firſt Cauſe, which is God himſelf; and alſo that by the windows of Heaven, Moſes meant this watery Conjunction: The Authors words are theſe; It pleaſed God (ſaith he) to ordain by the courſe of the Heavens ſuch a Conſtellation, by the which all men might ſee therein their own destruction coming, and ſo forſake thoſe wicked ways wherein they walked, and call upon God for mercy. And of the ſame Judgment was the learned Pariſienſis, who underſtood that by the windows of Heaven were meant the great Conjunction of thoſe two ſuperior Planets, or theſe watery Conſtellations, Cancer, Piſces, Pleiades, Hyades, and Orion; and of the Planets, Venus and the Moon, which are the forcible Cauſes of the greatest Inundations: His own words are theſe; I perceive not what the Prophet of the Hebrews meaneth by theſe words, the windows of Heaven, unleſs he meaneth thereby thoſe Celeſtial Powers, by whoſe influence are engendered the Rain, and Inundations of Waters, ſuch as are the water Signs of Cancer, &c. The which Conjunction happened (according to the opinion of Albumazur) 279 years, 248 days, and 9 hours before that it did ſhew its effects upon the inferior world: And thus it pleaſed God, that in the Courſe of his unſearchable Wiſdom, that this Conjunction ſhould be at ſuch a time, by which means there was vigour and faculty added for the operation of every virtue, by which violent Eruptions of Springs and Fountains was cauſed from the abundance of the treaſure of their waters, taking retention from the Clouds, and condenſing ayr into water, a change familiar in theſe Elements, by the Miniſtry of his Angels, the which is the ordinary way of the firſt Cauſe, for the producing of his determinations upon the inferior world; I mean, by ſuch ſecondary Cauſes, as was the Conjunction of theſe two ſuperior Planets, viz. Saturn and Jupiter, the effects of which reſulted into that Univerſal Deluge, or general overflowing of the whole Earth with the Element of Water. But this ſhall ſuffice for the due proof of the firſt particular, to wit, That the Celeſtial Bodies have an Influence upon the World, for the producing of ſtrange effects, as they are Inſtruments under the firſt Cauſe, and alſo they are as to us Manifeſtations before-had of their Events.

But now I ſhall proceed to the ſecond particular, viz. That the Heavenly Bodies have an Influence upon Kingdoms and States, and that to the manifeſtation of their particular fates or changes, the which we have found by Experience of late years in this Iſland, verified to the purpoſe, and not only this, but that of Ireland, all or moſt of them made out before by M. Lilly, and others, and by none other way or means but by the Art of Aſtrology, by the which they have to the purpoſe declared the Events and Effects of the Heavenly Bodies in their Influence, and in what particulars they would manifeſt themſelves. But for the better clearing of this particular, I ſhall give you one or two ancient Preſidents, long ago brought to paſs: As for inſtance, That Star which ſuddenly appeared in the time of Hipparchus, which ſignified the transferring of the Greekiſh Empire into the hands of the Romans, which was not effected till 63 years after, which begun about 42 years before Chriſt. Did not the Conjunction of Saturn and Jupiter in the year 1425. which were in Scorpio, a treacherous and falſe Sign, find us in England engaged in a War with France, Spain at the ſame time in diviſion about a Succeſſor in the Royal Power, and under the effects of the ſame Conjunction Henry the ſixth was crowned at Paris? Alſo under the Conjunction of the two Superiors in the year 1603. in the Sign of Sagitarius, did not James King of Scotland come to be King of England? And as Mr Lilly ſaith in that unparalled Piece, viz. Englands Prophetical Merlin, ſpeaking of this Conjunction, uſeth theſe words, Could a more memorable thing be in this world, then for a Scottiſh King to become Monarch of the Engliſh, and that without blows, conſidering the former Antipathy betwixt both Nations? Was not this in effect a new Monarchy, yea and a great one, to be King of England, Scotland, and Ireland? And hath not Ireland ſuffered to the purpoſe under the effects of theſe two Lunar Eclipſes, which was total, which happened the laſt year in the Constellations of Taurus and Scorpio; the one being Conjunction with that kingly Star of the firſt Magnitude, called Aldeberion, or the Bulls eye, of the nature of Mars; the other in the Conſtellation of Scorpio, a moſt viporous Sign, with fixed ſtars of the nature of Mars and Saturn, whoſe effects did and doth ſtill ſhew themſelves powerfully upon that deplorable Iſland, to the great deſtruction of her Natives; all which might have been fore-ſeen by thoſe that are converſant in contemplating of the Heavens, and yet by no combination with the Powers that rule in the dark World. And was not that Comet which appeared in the year 1618. a fore-runner of many Changes and Mutations almoſt all Europe over? And I believe that Scotland hath no cauſe to boaſt of the Effects of the Conjunction of the two malevolent Planets, viz. Saturn and Mars in July laſt. They who are deſirous to view things of this nature, if their own prejudice doth not detain them, they may read thoſe two Books of Mr Lilly's, viz. Englands Prophetical Merlin, and The Worlds Catastrophe, the firſt publiſhed in 1644. the other in 1647. the which will produce variety of Preſidents of this nature, the which are things of that excellency and worth, that to an ingenuous man never the like were extent in Europe. I could be more large in this particular, but this I hope will ſatisfie the wiſe, for others I matter not, whoſe ſtupidity all the Preſidents in the world is not able to convince.

But now I ſhall deſcend to the third particular, viz. That the Heavenly Bodies have an Influence upon particular Cities, and do ſhew forth ſome ſtrange Change or Mutation in their Governments, Laws, Cuſtoms, Liberties, Loſs, and Profit, which are all made out before conſpicuouſly by the ſuperior Bodies, according to the determination of the firſt Cauſe, by whoſe goodneſs all Cities flouriſh, and by whoſe will they again decline in their glory and pomp, and then fall into ſlavery and deſtruction: ſo it is no wonder if Monarchies, Kingdoms and Cities do change their manner of Government, and as it were a thing forſaken of its preſidential Angel, flying to another nature of other power; and ſo always Kingdoms and Cities, when they have attained to the height of their glory, they then decline, and become worſe and worſe both in their Government and Cuſtoms, and by that means the conditions of men become contrary, ſo that a ſpirit of hatred and ſedition is generated, which produces ruine and deſtruction, or a transferring of the Government thereof unto ſtrangers; as was that moſt magnificent and glorious City of Constantinople from under the Government of Chriſtians, now become the Seat Royal of the Paganiſh Mahomitan, which was effected under the Influence of the Conjunction of the two Superiors in Cancer, in the year 1444. whoſe Aſcendant is Cancer, the Sign of the Conjunction, whoſe Chriſtian Beauty then declined into a Paganiſh Deformity: And did not the ſame Conjunction produce a vaſt loſs to the Venicians, by an Inundation of the Sea, to the value of a Million of money, whoſe Aſcendant is that watery Sign of Cancer? And I believe that London hath no cauſe to boaſt of its benefit that it hath received from the effects of the laſt Conjunction of Saturn and Jupiter in the year 1642. which was in Piſces, which beholds the Aſcendant of London with a hateful Square; and was not Mercury the Lord thereof under the Sun beams, and aſpected by the Moon with a Square? Arguments of no good to redound to it: Neither will the ſlow motion of malicious Saturn through the Conſtellation of the Twins, with the Conjunction of angry Mars, which was in July laſt, produce any cauſe of boaſting to the Inhabitants of London, either in their Civil Power or Commerce, the which ſome ſpace of time may and will make manifeſt, though not to the conviction of their ſelfiſh Opinions, yet will prove fatal I fear to their Trade and Commerce, the which the declination of their Eſtates will teſtifie: And I wiſh, O London, that thou mayſt not feel the effects thereof alſo in thy Government, whoſe Glory exceeds almoſt all the Cities in Europe: May not the time be, and that ſhortly, that thy pomp and beauty in thy Societies may be eclipſed? I wiſh it may not, yet I profeſs I fear it: But no more of that. Have we not had a clear demonſtration of the fading glory of the Royal Power in this Kingdom of late, which was hinted, nay clearly manifeſted, before-hand in the laſt Conjunction of the Superiors in Piſces, which beheld the Aſcendant of our Engliſh Monarchy with a hateful oppoſition, and what the product thereof hath been, and is like to be, let the impartial judg; and not only that Conjunction of the Superiors, but all thoſe eminent Configurations of late years have manifeſted the ſame: but more eſpecially that ſtrange Apperition of three Suns in Decemb. 1648. which were ſeen viſibly to divers in London, and near adjacent, which were the Meſſengers of a final Period to that Houſe, in reſpect of the Regal Power, which were the Works of the Intelligencial Angels, who were willing to communicate the Decree of the great Creator, which was to be effected in a ſmall ſpace of time here below, though conceived long before in the boſom of the firſt Cauſe, as all things of the like nature are. And ſhall God be ſo willing to ſuffer nothing to come to paſs, or be effected in this lower world, but doth give unto us firſt Celeſtial Declarations of his Intentions and Determinations, and ſhall we call ſuch as are converſant in the contemplation of thoſe Wonders and Myſteries, Witches, Conjurers, and the like? O ingratitude, not to be parallel'd! Which of you all who are ſo ſottiſh as to abuſe the Students in this lawful Art, that would reject the counſel of the meaneſt man who adviſeth you of an apparant danger, which is ready for to ſeize upon you, and declares the prevention by certain means? If you reject it, worſe then mad men: Will you reject and ſlight the Prognoſticks of able Artists? Look to it in time, leſt you be branded for your folly in future Ages: For had his late Majesty, and ſome great men, really conſidered the Prophecies of ſome Engliſh Artists, it had been otherwiſe with then it was. I will give you the Paradoxial Prophecy of that able Artiſt Mr Lilly in Merlin, pag. 110. Wo to a great Family of Europe, that was, is now, but ſhall be no more; it's not old, it's not ancient, like an untimely birth it's cut off, and ſhall never again flouriſh either in Branch or Root, &c. Lord God, ſhall the number of fifty cut off more then five? or ſhall leſs then ninety be alotted for four? Shall the Virgin be barren, and the Lyon have no iſſue? Shall leſs then 36 end in two? Shall the ſecond end in a Cipher? Shall ſeven come to be one, and then none? This is a Myſtery to many, yet true in its effects; part of which is exactly fulfilled, the reſt makes haſte, and in its time muſt conclude the Prophecy. I were able to produce other Preſidents of the like nature, but this ſhall ſerve to clear the Celeſtial Influences upon Families.

Now I ſhall ſpeak briefly to the laſt particular, viz. That the Heavenly Bodies have a reſpect in their Influence to particular ones, to the Manifeſtation of thoſe ſeveral Occurrences which are, to befall them in this inferior world: For every ſingle man and woman, when they begin to have Being under a determinate Aſſcendant and Heavenly Conſtellation, they receive with that Being a wonderful virtue of working and ſuffering, more then what it receives from its proper kind, by the Influence of the Heavens, from the obedience of the matter of the thing generable, which contains in it ſelf properties of the Elemental Virtues, with a ſubtil ayral ſpirit, which makes the ſiminal matter fruitful, the which is apt to receive any impreſſion from the Celeſtial Virtues, and the Higher Powers diſpoſing the Elemental Properties, and doth inſtamp its virtue and form upon the generable matter, ſuitable to its correſpondency to the Celeſtial Souls, from the which ground the matter thus formed and diſpoſed, it comes to be moed to obedience unto thoſe Higher Powers; ſo that according to the motions of the Superiors and their Influences, divers effects, inclinations and behaviors are wrought, not only from the matter diverſly diſpoſed (as the moſt think) but from the diverſe Influence of the Superiors, and their different forms; and the degrees of theſe are diverſly diſtributed of God, the firſt Cauſe of all, who remains the ſame, diſtributes to every one as he ſees good, to which the ſecondary Cauſes do co-operate, Angelical and Celeſtial, in their diſpoſing of the corporal matter, and other things committed to them: So that from hence Aſtrologians ſay, That ſome men are Solar, and ſome men Mercurial, and ſo of the reſt, becauſe that they have received in their beginnings, virtue and operation from thoſe Bodies, in the correſpondency of their ſeminal matter with thoſe Stars, both in their bodies and inclinations, which ſhew themſelves more conſpicuouſly and powerful when the internal faculty hath attained its proper power and ſtrength, which it received at its firſt Being: So that inclinations and behaviors of all men do appear in their workings or ſufferings more or leſs, ſuitable to that virtue which they have received from the Superiors, and correſpond with them, ſo far forth as they rule thoſe properties; for in ſome men the virtue of the Celeſtial Souls are leſs drowned, and leſs incumbered with contrariety, and in ſuch that virtue is more conſpicuous and perfect then in others, which made the Platonicks to ſay, That Celeſtial Virtues were infuſed according to the deſert of the matter; which we ſee verified in Chriſt, who by reaſon of the purity and perfection of the corporal matter, it was capable to receive the fulneſs of the Divinity, in whom it dwelt (as the Scripture ſaith) bodily, the excellency of whoſe Perſon was manifeſted to the Magi at his Birth by that new Star which led them to his preſence to worſhip him, which was a Celeſtial Demonſtration of his Divine Deſcent: Not unlike to that was the Star in the time of Auguſtus Ceſar, in the which Sybillia Tiburtina ſhewed to the ſaid Auguſtus the Image of a beautiful Virgin, holding a Boy in her boſom, and ſaying, This Child is more noble and greater then thou, worſhip him. And according to the verification of ſome learned Authors, the Horoſcope of our Saviours Nativity was in the firſt Decade of Virgo, in the which before his Manifestation in the fleſh was a Conjunction of Saturn, Jupiter and Mercury, which did fore-ſhew his Birth: And according to the opinion of Albumazer, that in the ſame Decade of Virgo, aſcendeth a beautiful Virgin, of a comely Body, pleaſant Countenance, modeſt Attire, long Hair, holding two Plums in her hand, ſitting upon a golden Throne, and nouriſhing a Boy. And of the ſame opinion was Abraham, whoſe words are theſe; There aſcendeth in the firſt face of Virgo a very fair Virgin, having long Hair, holding two ears of Corn in her hand, and ſhe ſitteth upon a ſeat, and nouriſhing a little Boy by giving him ſuck, and enciting him to eat: All which were nothing elſe but Angelical Manifestations of that purity and perfection of Nature which was to be brought forth into the world in the Humanity of Chriſt, the which I think no ingenuous man will deny. But now I will proceed. Now becauſe of this inherent correſpondent Property which the matter of the Body hath received from the ſuperior Powers and Virtues in its beginning of Being, it comes to be moved to thoſe ſeveral actions of paſſion, either of love or enmity, by the movings of the Superiors to the like, for in them it is firſt conceived, and ſo carried down by their Influence upon thoſe Bodies, that have a ſecret virtue of correſpondency, and a reciprocal property of embracing thoſe Influences; from whence I conceive that that part of Aſtrology hath its Ground which we call Horary Queſtions; for it is found by large experience, that when any perſon is moved really in his mind to any particular Act, and is carried out to propoſe a queſtion to an Artiſt, that then the Heavens and thoſe ſuperior Bodies do contain a true and real deſcription of the Act and its event, anſwerable to that operation or moving of the inferior mind of the perſon; for whatſoever is acted in and by man, is at firſt conceived in the Heavens, and ſo far a good experient Artiſt is not deceived; but when there is no ſuch moving in the Superiors, then there is no perfect moving or operation upon or in the mind of a perſon, but imperfect, and ſuch as it is, doth ſometimes produce a ſlight deſire or will in the perſon to know ſomething, but what he knows not; and in this reſpect the Heavens give no demonſtration of the event, which in many young Artiſts hath been the cauſe (I fear) of thoſe many falſe Judgments, which ariſe from a want of a true knowledg and underſtanding of the minds of the Superiors, which Ignorance hath cauſed them to ſpeak their own thoughts for the ſence of the Heavens, as if they had all the ſuperior Bodies, with their ſeveral Intelligences in the bridle of their Pocket gain; but they ought to know, that thoſe Divine Powers are not ordained to ſerve men to ſuch baſe ends, whoſe fond preſumption is as great as Phaetons folly, who to declare himſelf of the linage of Heaven, produced his own overthrow, and others ruines: If you be the true ſons of Art, undertake no ſuch impoſſibilities, as to rule the Heavenly Powers with the reins of your own fancies. I ſpeak this to thoſe young Students, who are (I am afraid) not well acquainted with the natural Motion of the Orbs, much leſs with thoſe excellent Powers that are Rulers of them under the firſt Cauſe. And not only of them alone, but of the Terreſtial world in their due order, for a certain limit of time, appointed by the Wiſdom of that chi[•]f Good, who made all things in form and order, and doth by his Power, given forth to thoſe his Celeſtial Miniſters, govern it in the like form and order, to the ſhewing forth of his Majeſty, Glory, Power, and infinite Wiſdom; and every Age from the beginning is found by obſervation to have had ſome kind of reſpect in their actions to the nature of the Angel or Spirit then Ruling, ſuitable to the capacity of thoſe then governed; and if I miſtake not, we in this preſent Age are under the Rule of Raphael, which is the cauſe (according to the determination of the firſt Cauſe) of thoſe abundant Sects, Opinions, Hereſies, Fancies of the brain Disputes, Contentions, Subtilty, Falſhood, Ʋnſtability, cunning and witty Policy, and the like, of all which the former Ages knew not the like: This is a great Myſtery to moſt, and a thing not perfect to any; I mean, the true knowledg of this Angelical Rule, the which our Reaſons are not able to aſcend up unto, but hath been found out by obſervation of ſome in former Ages, and the experience of ſome of late, learned in the moſt occult Powers of Nature. And a Myſtery not inferior to this, is that ſecret virtue and admirable ſignification that is manifeſtly known by long experience to be in thoſe twelve Diviſions of the Heavens, called the twelve Manſions or Houſes of Heaven, and have relation to all things appertaining to the life, quality, and condition of every one in what relation ſoever he may or can be; the which ſecret virtue in the Heavens is hid from the eyes of our Reaſon, though the virtue, power and ſignification of them are dayly found by experience, which is no ſtrange thing that our Reaſon ſhould not fathom the depth thereof to find the Cauſe and Ground: For we ſee the manifeſtation of the virtue of the Loadſtone in a viſible attraction of Iron to it ſelf, but know not the ſecret Cauſe thereof: And ſuch virtues the Philoſophers called hidden Qualities, becauſe the Cauſes of them are hid, ſo that mans underſtanding cannot find them out no ways, but long obſervation and experience hath found out many things of the like Nature, which Search and Reaſon could not attain. As for inſtance; We ſee that in the ſtomack the meat that we eat is digeſted by heat, which we truly know, ſo it is trans[•]ormed by a ſecret virtue, which we know not, but not by heat; for then why not at the fire, as well as in the ſtomack? but that of a certain it is transform-into a due nouriſhment of the Body, by what virtue we are not able to find. So alſo it is reported, that the Eaſtridg concocts cold and moſt hard Iron, and digeſts it into a due nouriſhment of its body, whoſe ſtomack (as it is reported) is not hurt with hot Iron: So the Echenes ſtops the ſhip, and the Salamander abides the fire without hurt, and the Amber draws all things to it except Baſil: theſe are the works of hidden Virtues, which we admire and are amazed at, as unknown to us in reſpect of their Cauſes; but our experience doth find the viſible working, and the effects of thoſe ſecret and occult properties.

I hope, gentle Reader, by this, that this excellent Art of Aſtrology is no ſuch thing as the world thinks it to be, nor as that ridiculous Pamphlet terms it; thou ſeeſt it clear from the jealouſie of a Diabolical Agent; in it there is no workings by a combination with the power of the dark world, but to be wholy celeſtial and divine. And although ſome men have abuſed it to baſe ends, by the inſtigation of the Devil, and hath bewitched ſome fancies, and and led them to Idolatry as a Doctrine of Religion, and corrupted the word Aſtrology by giving a divine Power to the Stars which they have not, that is, an independing Power of themſelves, and ſo have been eſteemed as gods, and not as Inſtruments ſet up by the firſt Cauſe; all which I contemn; but the abuſe of the thing takes not away the Art, conſidering that the Heavenly Bodies have and do exerciſe their virtues upon the Inferiors: For it is vulgarly known to thoſe who have but the ſmalleſt knowledg of the Celeſtial Bodies, That the Sun and Star of Mars doth dry, the Moon doth moiſten, and govern the Tydes of the Sea, that Jupiter and Mercury doth produce winds, and Saturn dark and obſcure weather, and that the ſtars do differ in magnitude, and to all the ſtars God hath given their proper names, which had they hot influences and virtues different they need not. And as it is Lawful in all the parts of it, as I have ſpoken before:

So alſo it is moſt Ancient, and was practiſed by the moſt good and holieſt men. For Cham the ſon of Noah, who (as Caſſianus reporteth) was knowing not only in this Art, but in all the ſeven Libral Sciences, who having a fore-knowledg of the Univerſal Flood, that he might preſerve his attainments to after Ages, engraved them in 14 Pillars, ſeven of Brick to reſiſt the injury of fire, and ſeven of Braſs to oppoſe the force of water; all which others conceive were known to that juſt and holy man Noah, and left by him to his ſons. So alſo Abraham, that righteous man (as Joſephus reports) was very much learned in theſe Arts, more then any other in that Age, if he did not abundantly exceed them all, differing from the wiſdom of after Times in this, that he knew and acknowledged the true Cauſe and Giver of life and virtue to Nature, and all natural things; whereas others forgetting this, adored the Inſtruments or ſecond Cauſes, and did attribute proper ſtrength to the things themſelves, from which the effects were ſenſible, which belongs to that Wiſdom, which being one, and remaining in it ſelf, can do all things, and reneweth all. And Eupolemon doth affirm, That Abraham, the holieſt and wiſeſt of men, did firſt teach the Chaldeans, then the Phenitians, and laſtly the Egyptian Prieſts, Aſtrology and Divine Knowledg; and that he did (as Philo ſaith) diligently contemplate the Heavens, which the Scripture ſeemeth to hint out, in the promiſe of God to him concerning the multiplicity of his Seed. So alſo that good man Jacob underſtood that the Sun (in the dream of Joſeph) had ſignification of himſelf, and that the Moon was meant his wife, and the eleven Stars his ſons. Alſo Job, that juſt man, was verſed in the knowledg of the ſtars, where he denominateth the names of Arturus, Orion, and Pleiades, and alſo the diviſions of the Heavens and Earth in thoſe words, and the Climates of the South; ſo that when God pleaded his own Power and Greatneſs, he uſeth the ſame Stars or Conſtellations to convince Job with, and alſo doth declare their Influence upon the Elementary Properties, for ſaith he, Canſt thou reſtrain the ſweet Influence of the Pleiades, or unlooſe the bands of Orion? Canſt thou guide Arturus and his ſons? What the product of their Influence there meant, let all Commenters declare, and all ſuch as have received a prejudice againſt this lawful Art contemplate in their minds. So likewiſe Moſes, a man of God, was verſed excellently in all the learning of the Egyptians, who were a people that were moſt rare in the knowledg of theſe Arts, more then any other Nations whatſoever. So Daniel and the three Children, it is ſaid, That the King found them ten times better then all the Magicians and Astrologers that were in his Realm; which had they not been knowing in both thoſe Sciences, they would not have been compared with them, for always a wiſe man maketh compariſons in things of a like nature; and how unreaſonable and unjuſt would the Decree have been, that Daniel and his fellows ſhould have been ſlain, with the reſt of the Wiſe men of Babel, had not they been Profeſſors of the ſame Sciences? For the Scripture ſaith, That the Decree went forth, that the Wiſe men ſhould be ſlain; and they ſought after Daniel and his fellows to ſlay them with the reſt. And Solomon, the wiſeſt of men, was excellently acquainted with the natural virtues of things, alſo in their operations and effects, with their ſeveral Times and Seaſons, for to every action and thing there is a time appointed by the infinite Wiſdom and Fore-knowledg of the firſt Cauſe, the which time and ſeaſon in reference to means and event is either good or evil, not that there is any evil in Time it ſelf, but in reſpect of thoſe many effects that are by certain means to be produced, for all things and actions are manifeſted in their due times and ſeaſons, ſo that all things follow in their kind each other by a certain eternal continuity, and in this regard Time comes to be termed good or evil: For this is clear, that all creatures have their ſeaſons of beginning of life, motion, ſtrength, &c. but not all at one and the ſame time. So in the Heavens, all things and actions, which are to be brought to paſs here below, are not conceived in the minds of the Celeſtial Souls at one and the ſame time, but anſwerable to thoſe times and ſeaſons in the which they are to be manifeſted here in this inferior world; and therefore for any to expect to have a demonſtration from the Heavens of future events before their ſeaſon, ſhall and muſt acknowledg that he looked for it in an evil time.

And thus have I given thee, Ingenuous Reader, an Impartial Account of the Lawfulneſs of both theſe Arts, which is the preſent apprehenſion that I have of them, according to that ſmall meaſure of knowledg that I have attained to in my private ſtudy, which is but as it were of yeſterday, and the firſt of this nature that I ever attempted to commit to writing, which indeed was drawn from me by the importunity of ſome private friends, who are well-wiſhers to theſe excellent Arts, though but ſecretly for their own private Exerciſe and Recreation; for my own part, did I but apprehend upon a real Experiment, that there were in the true and ſubſtantial Grounds of this Art any evil and Diabolical Incumbrance, I would be the firſt that ſhould according to my weak abilities manifeſt it to the world; for I am one that as to any Art am not ſo taken with a blind affection, that to conclude it to be abſolute and lawful for my affection ſake, but can and will refrain the Study of any Art or Science, of the which my Reaſon and Experiment is convinced, to be unlawful, and not convenient for a Chriſtians Exerciſe. I profeſs, I had not appeared in Print, had not that ſmall Pamphlet been ſo long without an Anſwer; and though it doth not contain any ſolid Argument againſt either of theſe Arts, yet ſuch is the fond prejudice that many in England hath taken againſt them, that they are ready to conclude that it is indeed ſo as that Book reports, and alſo that I might draw forth ſome more able then my ſelf to vindicate theſe Arts, and it is very probable that which I have done toward that end may find cenſures from many: Some may call me a Star-gazer; I tell thee whatſoever thou art, I can ſee thy folly and ignorance in the leaſt ſtar, and thy great Creators Glory in the ſmalleſt beam: Others may ſay, That of a Christian I am become a Diſciple to Plato; I profeſs I cannot ſee one ſeat in his School for thy ignorance, whoſe common Precepts were more divine then thy beſt Profeſſion, and ſuch as thou who termeſt thy ſelf a Chriſtian not capable to receive. And for my ſelf, I deſire truly to be Philoſopher in the right knowledg of the Cauſe of Cauſes; to be a Platonick, in a true apprehenſion of the Angelical and Intelectual World; to be a Star-gazer, ſo that I may really contemplate the Heavens, and Celeſtial Bodies; to be a Stoick, to attain a great meaſure of Patience; to be a Hermet, as to the incombrances of the world; and yet to be a Chriſtian, in the true reception of the benefit of my Saviours Paſſion, which is the way for me to my Perfection.

And therefore to all you Students in Magick and Aſtrology, ſee that you walk humbly with your God, be not proud of your attainments, for you have received them; have a good Conſcience in your walkings toward men, ſo ſhall you be more able to operate truly in theſe Arts; labour to reduce your ſpirits into the form & likeneſs of thoſe Celeſtial Powers, and then you may receive divine Power and Virtue from them; and ſtudy to know thy Creator in all thoſe abundance of Creatures that thou ſeeſt ſcattered up and down in the world, in which more or leſs of his Glory and Brightneſs doth reſide, and then how happy wilt thou be: Let not Covetouſneſs overſway thy Judgment, and then both theſe Arts will be Honorable, in ſpight of all Oppoſers. This is all that I have to write as to this preſent Treatiſe, and ſo ſubſcribe my ſelf to be,

Thine, H. W.

FINIS.