TWO COMMON PLACES TAKEN OUT OF ANDREA'S HYPERIUS A LEARNED divine, whereof,  

In the one, He showeth the force that the Son, Moon and Stars have over men, etc.  
In the other, Whether the Devils have been the showers of Magical arts, etc.   
Translated into English by R. Y.   printer's or publisher's device 
❧ VBIQVE FLORESCIT.  
LONDON Imprinted by john Wolf 1581.   

To the worshipful and his especial good friend M. Latham of Sandowne in Essex.  
YOur very courteous affability, whereof I have had so great experience, continuing without any show of a mutable mind hath greatly moved mine affection to make no small account of your worship's friendship. And I would to God that it were in me by any means to make any small amends unto you for the same. Which to do is easier for me to wish than to accomplish. Wherefore as there is no remedy but that I must remain indebted: so on the contrary part to show no signs of a willing mind, were nothing else but a manifest token of an ingrateful person. Whereupon having perused certain of the common places contained in the Method of Hyperius and lighting upon these two here specified, and thinking them not unmeet to be revealed for the instruction of the people: I purposed for declaration of my loving mind toward you to put them forth in print dedicated unto your worship. Unto whom I know they shall be no less acceptable than if they were things of very great account. Thus committing you and your affairs to the protection of the highest; I bid you farewell.  
Yours to command R. Vaux.   

An admonition to the Reader.  
THou art to consider gentle Reader that a translator is bound as nigh as may be unto his author that he pretendeth to translate, so that he is not only to show his sense and meaning: but as far forth as may be to show his very words. Wherefore if in turning some places of the holy scripture by mine author cited, I do not answer thine expectation: thou mayst, seeing thou hast those places quoted unto thee, have recourse if it please thee to thine own translation, which peradventure is plainelier done to thy capacity, and because thou art accustomed thereunto, more to thy contentation. And so yielding to Hyperius the praise which he hath well deserved for his labours: thou mayst content thy mind.  
Farewell.   

THE FOURTH DAY WORK BY GOD MENTIONED GEnesis the first chapter.  
Moyses' prosecuting the great works of God, writeth that in the fourth day were made lights in the firmament of heaven, which might give light to the earth, might make difference between day and night, between light and darkness, and might be for signs and for times, and for days, and for years. There were two such lights made, the one greater to govern the day, the other less to govern the night: to the which also are adjoined the stars. These questions therefore in this place are to be discoursed.  
1 What are the offices of the Son and Moon, and how they be for signs and times.  
2 Whether there be distinct circles in heaven, and the same be driven about with a sure & certain motion.  
3 Whether by the moving of the circles, there be any consent or harmony brought forth.  
4 Whether the Stars have life, 
& 44.  as they thought which did offer drink offerings to the Queen of heaven.  
5 Whether the Stars and the celestial movings do bring to pass any thing upon these inferior bodies  
As touching the first question, 
first stion.  The light was made the first day. There was also a difference between light and darkness: but certain it is, that it was not so perfect and distinguished, as it was after the Son and Moon were made: beside that those effects could not come of that light which afterward followed of the Son and the Moon. It shall therefore be worth the while, to weigh the offices ot the Son and Moon whereby we shall understand, for what great and just causes God hath made them.  
1. First both are called lights, whereof is manifest, that in kind they are brought forth, that they may increase and make perfect the light.  
2. Secondly, when as both do show light, so notwithstanding are the offices of their giving light distinguished, that the one most clearly doth shine, and doth straightways drme away all darkness: the other doth not shine so clearly, and doth admit some darkness although it doth make the same somewhat less. 1. cor. 15. Thee is one manner light of the Son another of the Moon, another of the Stars  
3. thirdly this diverse power in giving light, is the cause that the one shining it is day, the other shining it is night. Which reason even in Moses words is expressed.  
4. Fourthly this diversity in giving light bringeth to pass that men also may discern their deeds, and may appoint the day to labour, the night to rest: yea and brute beasts do appoint to themselves a certain difference. Psalm. 10. ●. He hath made the Moon for certain seasons and the Son knoweth his going down. Thou makest darkness & it is nighter in it go abroad all the beasts of the wood, the lions roaring gape after their pray, that they may seek their meat at God. The Son riseth, and they are gathered back and lie down in their dens, man goeth out to his work and to his labour until the evening.  
5. Fiftly. The Son is so made of god that it warmeth and drieth: The Moon doth gently make cold and moist. Which temperature is so necessary in these inferior things, that without it neither living creatures, neither any things else might abide, Peradventure the first light might have sufficed, to note the difference between light and darkness: but it was convenient that new bodies should be brought forth, in which other & greater force should be, to nourish and preserve those things which are in the earth. And therefore aswell with the heat and dryness of the Son, as with the cold and moistness of the Moon all things in the womb of the earth are nourished, brought forth, take their increase, and so all generation and nutrunente floweth from them into these inferior things.  
6. Sixtly: Moreover, the motions of the Son & Moon chief, whereby every day they are carried and recaried from the east into the west, in certain spaces of times, and from the south toward the north, do show a great commodity. For not only light and darkness, but also heat and cold, with a certain most apt proportion are dispersed abroad otherwhile by these regions, otherwhile by other regions of the world: which things as they are necessary to the good constitution of men's bodies, so do they more avail than can be spoken to the alteration of the earth if self, and to the ordinary increase of all things that come forth in it. Nether yet could the earth, or men abide, without ceasing in one place continual light or continual darkness, or else continual heat or continual cold: wherefore even moste necessary was this moderation which followeth thorough the appointed motion of the heavenly bodies.  
7. seventhly. Out of these things it appeareth how the Son and the Moon are, according to the saying of Moses, for certain seasons, and for days and for years. The daily and most swift motion from the East into the West doth describe unto us days and nights: and that same more slow motion from the South into the North doth describe unto us years, and the parts of the year, that is to say, the Spring, the Summer, the Autumn and Winter with their effects. And so we do count and distinguish times, according to the diversity of such manner of motions: so that it is not altogether said amiss of the Philosophers, that Tune, is the numbringe of motion. And unto only man it is given, as a great benefit, to be able to note those motions, and to gather the distances of times by them.  
8. eightly. The Son and the Moon are for tokens unto men, which happeneth two manner of ways.  
1. The one, when as by a certain ordinary reason they stand still, go forward, or go backward: and either are joined together, or are opposite, or do suffer eclipse: also when they show forth raynebowes or misty circles about the Son, Moon or Stars, to be seen, by which things fair wether, tempests, and many effects are wont to follow in the earth, which because with long time and diligent marking they are perceived, and therefore may now & then be also soresene of us, let the place of Matthew. cha. 16. as concerning the heaven looking red be added.  
2. The other, some things are seen to happen in the Son and Moon contrary to the course of nature, the which are wont to portend or show something to mankind, & to denounce the anger or merey of God towards us. The Son and the Moon stood umnoveable, while jehosue did over come: joshua 10. That Ezechias the king might know that he should recover his health, both the Son and the shadow in the dial went back 2. Kings. 20. That Eclipse of the Son worthy of remembrance, at the death of Christ happened contrary to natural order, Augustine bearing witness in the 80. epistle to Hesychius, & in his book De civitate Dei the 3. book chapped. 15. Jerome upon Matthew. etc. and the writers of histories do show many things in their commentaries. Of these things in general Christ saith Luke 21. There shallbe signs in the Son and in the Moon and in the Stars etc. neither are there won ting some, among whom is junilius Africanus, which do interpret the Son & the Moon to be signs, because aswell those that sail in the sea, as those which travel in the wilderness, have regard unto them, and by their guidance they learn how they must direct their journey. And thus much of the offices of the Son and the Moon.  

Of the seco● Question.  ¶ As touching the second question whether that there be several circles in heaven, and the same be driven about with a certain motion. Now let us discourse, and that in few words. The holy scriptures do seem to allow the round form of the world as described with a circle, when as proverbs 8. the heavenly wisdom, that is, the Son of God speaketh thus: Before the mountains were founded and before the hills. I am formed. As yet he had not made the earth and those things that are without it and the head of the dust of the round world: when he did prepare the heavens I was present, and when he did describe the circle upon the face of the depth. If there be any man whom these words do not satisfy, let him hear experience itself: which doth plainly show, how the Son with his daily motion doth paint forth a circle in heaven, so that we may in deed perceive the Son to be contained in a certain roundel or circle. The which also the Preacher. chapter 1● hath expressed. The earth (saith he) standeth for ever, the Son ariseth, and the Son goeth down, and he goeth to his place. where he may a●yse, he goeth over to the south, and turneth to the north. The wind turneth round, whisketh about, and goeth forth, and by his circuits it returneth again.  
That there are distinct circles, the situation of the Stars do manifestly show, when as some are in an higher place and some in a lower: beside that we do plainly see that some Stars are carried about more swiftly and some more slowly. As for the number of the circles the scripture doth not define them: and otherwise doth the old Astronomers, otherwise doth the new determine: yea and not at this present amongst the Astronomers that now be, is there any agreement thereof. But that they be moved by p●● script laws or order, it is both found by the long observation of times, and the scripture doth not dissemble it. For that I may omit the words of the preacher lastly rehearsed, thus do we read Psal. 104. He hath made the moon for appointed seasons, and the Son knoweth his going down. Iob● 31. it is said, The Moon moveably going. and the 38. chapter. God alone is showed to bring to p●●●e very great things by his providence, and amongst the rest to set laws also to the motions of the Stars; in which, man can perform nothing. What thou bind (saith he) the sweet influences of the seven Stars? 
38.  or wilt thou let loose the force attractive of Orion: or if thou shalt be able to being the constellation of Mazaroth 〈◊〉 season? or wilt thou be able to lead the North star with his children's knowest thou the laws of the heaven, that thou mayest show forth the dominion thereof upon the earth? But Chrysostom in the 14. homily upon the epistle to the Hebrews doth deny the heaven to be of a round figure, or to be moved: leaning to those words wherewith it is said Hebr. 8. That Christ the high Priest sitting at the right hand of majesty, is a minister of holy things, and of the tabernacle that God hath pight, and not man. There he noteth heaven to to be called pight or fixed. But it is manifest, that in that place mention is made of the outmost or highest heaven, in the which Christ sitteth at the right hand of his father: and I do discourse of the firmament in which the Stars are placed. But to reason of these matters, either curiously or contentiously, Augustine upon Genesis after the letter. lib. 2. cap. 9 & 10. supposeth it to be more than needeth, specially sith the knowledge of such matters doth little or nothing avail to godliness.  
¶ Let us go forward to the third question. It is apparent that this opinion came first from Pythagoras: that is to say, that the celestial circles because they be most large and set one upon another, and that they all in like manner are driven about continually with a certain moderation: give a most sweet sound, and a plain musical harmony: Cicero in somnio Scipionis and other wirters make mention of it. Some sinatterers in divinity, to the end that that lie may be smoothed, do bring forth these words of the 38. of job. Who shall show the reason of the heavens, or who shall make the consent or tune of the heavens to sleep? But in few words I answer, denying simply any consent or tune to be brought out of the motion of the heavenvly circles. The reasons of the pythagoreans are overthrow with small ado: but lest I should lose time in this matter, I had rather the confutation should be gathered out of Aristotle de coelo lib. 2. cap. 9 than to be liked for of me. And whereas it is certain that Pythagoras brought forth almost all his opinions in certain dark senses or allegories: it is more probable that he would with such excogitate or deep reason show and commend the wonderful obedience and agreement of all things, but chief of heavenly creatures, in performing diligently the duties which tend to the setting forth of the power and providence of God, than any outward or corporal consent, as we may perceive in musical instruments. In which sense we are accustomed to save in a Church, school, or commonwealth well ordered, in which every one do their duty with great concord, that there is a certain very beautiful harmony to be seen. Furthermore that place in job is not faithfully translated according to the truth of the Hebrew, but thus it ought rather to be read: Who shall number the clouds in wisdom, or who shall make the bottles of heaven to rest? where the word Nebel signifieth a waterbudge or a bottle, and so those which are most skilful Hebricians do note in that place. And although otherwhile the same word do signify a musical instrument: notwithstanding because words go before of the clouds, out of which as out of bottles, it is manifest that water is largely powered, the reason of the text doth require, that so as I say it must be expounded. Let no man therefore rashly abuse the words of the scripture to establish an absurd or unlikely opinion.  
The fourth question is, whether the Stars have life? This question I do not therefore only touch, because Plato in Timaeo and his followers, Cicero shewing the same in lib. 2. De Natura deorum, do define the Son the Moon and the other Stars to be living things endued with mind and reason, and to feed of humours which every day they draw upward, finally to be Gods: but also because the scripture doth witness, that there were some among the jews did believe the like things, for 2. kings 23. chapter it is showed, that some did burn incense to the Son, the Moon the Planets, and the whole host of Heaven: and that there were horses and charets dedicated to the Sun: Moreover because the Manichaei a kind of heretics, besides the strange doting dreams, which Augustine against Faustus Manicheus libr. 20. cap. 9 doth write that they invented of the Son and the Moon, they thought also that they ought to be worshipped: the which is gathered out of Augustine. Epistola 74. ad Deuterium episcopum, against Faustus Manichaeus lib. 5. cap. 40. and De Genesi contra Manichaeos' lib. 1. cap. 3. lib. 2. cap. 25. also Disputatione prima contra Fortunatuni. But that the Stars by no means are to be worshipped every man by himself may determine, which doth only mark the scripture to show plainly that they are creatures made of God in a certain tyme. And it is manifest, that the honour which is due to the Creator, by no means ought to be given to the Creatures, Romans 1. etc. And josias the king is openly praised 2. kings 23. which did take away such idolatrous customs. jer. also the 7. and 44. chapters doth most sharply chide, & threateneth grievous punishments to them which did sacrifice to the Stars: specially sith that Deute. 17. the worshipping of Heavenly bodies whatsoever they were is plainly forbidden, and the transgressors are commanded to be punished with the pain of stoninge. Men were induced to so great idolatry at that time specially, that they did falsely suspect, that the Stars had life, and were delighted with false worship. But that they have not life appeareth by this, that in Genesis the 1. and 9 chapters, where those things are reckoned up, unto whom a living soul is given: only men, fishes, birds, creeping things and living things remaining upon the earth, are rehearsed: but the Stars are excluded out of that number. And that man only is endued with reason, and also among bodily substances, is more evident, than that it ought to be proved with any arguments: which reason will worthily suffice unto wits not over curious. To gather, by their motion or by their certain offices, that they have life, it is not necessary: for many things destitute of life, both do naturally, and also suffer: as artificial fire shineth, burneth, kindleth, moveth and is moved: also water floweth, is moved with great violence or force etc. also precious stones, herbs and other simples have their force: and yet no man for these considerations will attribute life to them. And where as the scripture doth say, the Sun knoweth his going down, let the Heavens be glad, and let the Earth rejoice etc. these must be taken as spoken by a metaphor or prosopei, as also full oft the authors of holy books accustomably use such kind of figures. As example, Psal. 114. The sea saw it & fled. jordade was driven backward. The Mountanes leapt as rams, & the little hills as lambs, what meanest thou o Sea that thou didst fly etc. Therefore rightly do Lactantius Firmianus. lib. 2. institutionum divinarum cap. 5. Jerome expounding the 45. chapter of Esay. Basil. in lib. de opere septem dierum. and Damascenus following him libr. 2. de Orthodoxa fide cap. 6. determine that the Stars are without life and do lack sense. And although August. who was nuzzled in the Platonical discipline, doth seem in Enchiridio ad Lauréntium and de Genesi ad literam lib. 2 cap. 18. to leave it in doubt: yet in his book ad Orosium contra Priscillianistas & Origenistas he doth openly say thus: furthermore as touching the Son and the Moon and the rest of the Stars, that they be celestial bodies we see, but that they be living bodies we see not. Where after a few words he addeth, these things are not so set out in the scriptures, that the knowledge of them is commended unto us. This is moreover to be considered, that in his retractations lib. 2. whereas certain things are spoken against Faustus Manichaeus libr. 14. touching the Son and the Moon, as though they had sense and therefore exalted divers their worshippers, he giveth this admonition, that those words are to be taken as spoken Metaphorically. And he wrote these books, after them in the which he seemed to doubt. Which things seeing they are so, it is evident that Origenes which goeth altogether in the steps of the Platonians and pronounceth that the Stars have life, is in no wife to be hearkened to. And I am in doubt that that, which is thought to be, is not the mind of the Philosophers: for it is to be believed that they did not think that in deed the Stars were endued with life, as we say that men, birds, fishes, and such like are: but rather that they spoke so by a Metaphor or else truly that by an Allegory they feigned that there was life & reason in the stars: whereby they might more evidently declare, that in a most decent order, and as it were in a measure they do finish their motions, even as though after the manner of men, they were endued with reason.  
Now lastly it is expedient that I should go thorough with the fift question, Whether the stars and the celestial motions do bring to pass any thing upon these inferior bodies. It is to be understanded that about the year 380. (in which season Augustine lived) there was a certain Spaniard named Priscillianus, which dispersed thorough the Churches many false opinions taken partly of the heretics called Gnostici, partly of the heretics called Manichaei: and among the rest, he taught that the doings of men were governed by the motions of the stars, and that the body of man was so compounded that certain signs of the circle of the Zodiac did rule certain parts & members: and some other things like these. Neither are there wanting at these days, some which are delighted with such foolish toys. I have also marked some of the school writers to grant, that the stars do move and incline the wills of men.  
That I may therefore answer the question, and encounter unsavoury errors, it is meet to distinguish the inferior bodies: for there are some which are brought forth & have their being in the air, the earth, the water, and the same partly are without life, partly have life, having only a vegetative or else a sensitive life. The other I understand to be men's bodies: and so whole man consisting of soul and body, and not vegetative or sensitive only, but also endued with reason. As touching the inferior bodies of the former kind, as there is great diversity of them, so a good part of them seemeth to consist & to be governed with the motion and power of the heavenly bodies: the which some do endeavour to prove with some arguments and examples. First: Those Meteores or high things (say they) which are seen in the air, as comets or blazing stars, misty circles about the Son, Moon, or Stars, lightnings, thunders, rain, hail, do chiefly come from the stars, whereby some observing the situation of the stairs, do foreshow such Meteors to appear. And Aristotle in his first book of Meteors the second chapter, among principles doth determine, that it is to be granted, that those things which happen in the inferior world, aught to be esteemed as taken of the motion and efficacy of the celestial circles. Secondly, Those things which grow out of the earth as herbs, trees, fruits, corn, and such like, all men hold as a thing confessed, to be very much helped by the warmth of the Son and the moistness of the Moon: and it is found by proof that ●●●●cetie doth follow where the dew or rain wanteth, yea and the Scripture itself doth witness it. 2. Sam. 23. and 1. Kings. 17. Thirdly. The bodies of all living things are fostered and nourished with the warmth of the Sun: moreover according to the motion of the Moon they are afferted with sundry changes, of which sort is, that humours chief are somewhile increased somwhile diminished. Moreover the Sun is thought to help to generation; in so much that some men have not fear●● to say that man is engendered of the Sun and the Moon. Many things also are said of the offices of the Sun and Moon, whereby these things seem to be established. Fourthly. Innumerable things there are, which with the Sun the Moon, & the stars do communicate diverse affections, and have a certain Synpathia or like affection or passion with them. The ma●igold and lupine being hearses, are continually moved about with the son. Crabs, oysters, cockels, and the fish called Echinus, are filled while the Moon increaseth, contrariwise when she is minished, there is less fish in them. Moreover the Moon doth draw to, and drive away the returning tides of the sea, whereof more is to be seen in Plin. lib. 2. chapters 4.41.97.98.99.100.101. also lib. 18. cap. 27.  
Although these things are probably spoken, yet we must define that the things which happen in these inferior bodies, are by no ways brought to pass by the power of the celestial bodies or of the Stars. The reasons are in readiness.  
1 Unto God alone, who is the only author of all good things, and doth create nothing in vain, but governeth the things which he hath created by his providence, all these effects ought to be ascribed: as also he verily hath once given to inferior things those powers and qualities from the beginning, that of their own nature by themselves they should bring forth such effect and should receive no help of other things. The which in the confutation of the former arguments I will make manifest by the Scriptures.  
2 If the offices of the Sun the Moon and Stars be numbered, it is not expressly found in the Scriptures, that it is committed unto them, that they should impart or infuse any actions into these inferior bodies by themselves or by their motion: but that chiefly is attributed to them, that they give light, they rule the day & the night, they discern light from darkness, they are for signs, finally they are for seasons for days and for years  
3 But if any thing may be attributed unto them, it may not be attributed but as to second causes, and the same very far of, of which there is no use but when, where, how far, and how it shall seem good to God himself which is the first cause, and the cause of causes. And so the Sun, the Moon, the Stars shall scarcely be set in that place, in which instrumental causes are wont to be set. It is manifest that instrumental things by themselves do nothing, and do only so far profit, as by men they are put to it: And whereas men may hardly want instrumental things, God truly even without these doth bring to pass every thing mightily and quickly. Medicines are used for to recover health: nevertheless that is a proof, that by themselves they do nothing, because many times in vain they are given, the diseases in no case being driven away: yea God often times hath restored health even without medicine. Wherefore the Son the Moon & the Stars, it they seem to be of any force to heat or cold, to generation or corruption, or else to any other action, sure it is that by themselves they perform none of these things, and without them the like may come from some other thing, other causes and h●●●es coming to: but of God him 〈◊〉 are all things made perfect, and (if I may ●e say) thoroughly finished. One planteth, another watereth, but only God giveth the increase: and neither they which plant or water are any thing, but God alone is all in all. 1 Cor. 3.  
1 Now will I answer to their arguments in order. As concerning the Meteores, it is false, that they come by the force of the Stars. First, all their matter is believed to be brought forth out of these inferior things: and there is a certain force in the earth itself to cast out vapours & what soever is of that sort. Moreover, such matter abideth near us in the air, very far of from the stars, and is freely, and at liberty, moved, or driven, until it have taken some convenient form. Besides that, oftentimes the matter being gathered together, is suddenly dissevered, and again, when it is thought not to be, some of the Meteores come forth. As for the Comets, the Philosophers themselves dare not ascribe unto the stars. Many of them affirming (among whom is Seneca) that they are peculiar stars, shining by the commandment of the highest God, that they may show some strange thing unto men. Besides that, what great variety of the Thunder and Lightning is there: we, contrary to the laws of the philosophers, have felt them, even in the midst of winter, and in cold Regions, as also that Snows have fallen oftentimes in summer.  
Furthermore the violence of the lightning is marvelous wherewith huge building are cast down, money is melted, the leather of the purse being unhurt: the bone of the leg is broken, & the flesh without, remaining whole: a man stain, and no sign of a wound. Of these I say, and the like, what reason (I pray you) will they give? Wherefore Aristotle himself granteth in the beginning of his meteorology, that there are many things spoken of this matter, doubtful and uncertain, and some things to be so so touched. And if otherwhile they do foreshow a Comet, or some such thing to appear, yet we must see again, how oft they are deceived, and do deceive: how oft in like manner such things are seen, when as no man hath showed any thing afore, so that no such kind of predictions are nothing else, but light and uncertain conjectures.  
Finally, whereas Aristotle doth define that all these inferior bodies are moved and governed by the motion of the celestial bodies, we will take it as spoken of him, which hath bend his mind to search out only natural causes, and humane wisdom. As for the true God, the Author and governor of all things, he never did know. Whilst he doth behold and look upon the creatures more than right was, he could not ascend to the Creator himself, whereof it cometh, that the self same Aristotle hath defined, that the world was not made in time, but that it is eternal, and many other things contrary to the truth of the holy scripture. Let us therefore follow the scriptures, which manifestly do persuade that all meteors are form & showed forth by God alone, when and how it pleaseth him. God is said to give rain, Psal. 147. Amos. 4. Mat. 5. Act. 14. to bring the winds out of his treasures, Psal. 135. to stir up a showery storm, which lifteth up the waves of the sea, & throweth down the ships with a vehement force. And strait way again, commanding the tempests to cease, and the waves to be ●il. Psal 107. Also. job. 37 God hath thundered with his voice doing marvels, and great things, we not knowing how they be done, He speaketh to the snow that it may be upon the earth. Also out of his privy chambers cometh the whirlwind, and out of the seattering of the clouds his cold. By the breath of God the frost is geeven, and the breadth of waters is frozen. Beside that, for the watering of the earth he weryeth the clouds, and again, he driveth away the clouds with his light, 〈◊〉.  
Moreover, the earthquake when Christ was in dying, Mat. 28. & those which are showed to come before the day of the last judgement, Matt. 24. Luke 21. As also Act. 4. and 16. are written that they shall be wrought by the power of God.  
2 To the second argument wherewith it is said that herbs, trees, and fruits are very much helped with the heat of the sun, & moistness of the moon: it may be granted, that by some means they are helped. But that they are the cause that they grow, or spring forth so largely as they do, that I do constantly deny. For even the earth itself doth within nourish a certain native heat: Beside that, even through the same earth, waters are shed abroad here and there, as it were in veins, the which we must grant no less, nay rather because they are nigher, more to avail then the sun or the moon. What say you to this, that God oftentimes, even without dew or rain, doth make the ground fruitful, and sendeth plenty of corn, chiefly in Egypt, where the common watering chanceth not with rains, but with the yearly overflowing of Nilus, Pliny witnessing it, Lib. 5. cap. 9 and lib. 18. cap. 18, and other writers.  
furthermore, the dearth of corn is seen sometime even then, when rain enough and enough hath fallen before. For God punisheth the sins of men by what means he listeth. Again, when it liketh him, suddenly and in very great drought, he giveth abundance of all things, the which in the time of Elias and Elizeus and many other times is marked. 1. Kin. 17.18.2. Kin. 18. & Psal, 107. it is plainly said, that God turneth Rivers into a wilderness, and the water springs into a thirsty or dry place. And also he changeth a fruitful land into barrenness, for the wickedness of them that dwell therein. And again, he changeth the wilderness into a pool of waters, and a dry land into water springs etc. Wherefore with great consent have the fathers taught that it ought not to be granted that with the heat or help of the Sun any things here are increased, or else come forth. Basilius of the six dayworks, the first homily, the Lord saith: let the earth bring forth green herb. By itself let it bring forth herb, needing the help of no other thing at all. For because some think the Sun to be the cause of those things which grow out of the earth, by means of the attraction of the warmth that draweth the force of which is in the depth of the earth, to the rimme or outside, even therefore more ancient is the making of the earth than of the sun. With which error let them that be deceived, cease to adore the Sun, as if he gave the cause of life. If therefore they will believe, that before his generation or beginning, all things about the earth were made, let them also remit the unmeasurable serving of him: thinking thus, that he is younger than herbs and hay, as touching his generation. Chrisost. is of his opinion, the 5. Homily upon Genes. The holy scripture (saith he) reproving the unthankfulness that should be of men, as it doth declare all things, so doth it show unto us the order of things made, that it might bridle the trit●ings and dotages of them, which commend the vanities of their own inventions, & dare say that the operation of the Sun is necessary to the increase of fruits, and there are other which go about to ascribe the same to the stars. Therefore the holy ghost teacheth us that before the making of these elements, the earth, obeying both the word & commandment of God, hath brought forth all seeds, having need of none other thing to work with it. Many things follow to the same purpose, aswell in the place as in the 6. Hom. Neither doth Ambrose disseute, or disagree with these in his 3. book of the six day works, c. 6. & Lib. 4. c. 1. 2. In sum they pronounce it to be the property of Gentiles and heathen people, to attribute the generation, or bringing forth of things to the Son, the moon or stars.  
For there are very many things to be together considered in the work of the generation of things growing out of the earth, first and foremost, seeds, & those things which have a steady power in them which must be added for because of those things which are thought to come up of their own accord: then the divers qualities of the earth itself, that is added that heat, moistness, fatness, and the rest like unto these: Beside that, men and cattle, & those things which come by the diligence and labours of men, as dunging, cutting, and divers works of husbandry. And after all these, rain, clearness of the air, Sunshining, specially when the time of ripeness is at hand But aswell afore, as after all this, the loving kindness and blessing of God himself, which alone doth give increase, without the which all the rest are in vain.  
Therefore Chrisostome in his 6. homily, both say that the Gentiles do grievously offend, which have in such admiration, and are so astonished at the element of the Sun, and look not further, neither do praise the maker thereof. And therefore, after that a'the earth had brought forth all kind of seeds, and had taken her Artery and Decking, this element of the Sun was made, that hereafter no man may say that without the operation of the Sun the Fruits of the Earth are not perfect.  
To this place belong the Canons 73.74.75. gathered out of the Synods of the East by Martin, Bishop of Braccara: wherewith is forbidden unto Christians to follow the traditions of the Gentiles, in observing or worshipping the elements, or the courses of the moon or stars, or the vain deceit of singes: For building an house, or for to sow or plant trees, or to make marriages: Also wherewith is forbidden that they should abstain from work the days of the kalends after the manner of the Gentiles, or that they should hung about their houses the green boughs of Laurel or other trees: And that they should use observation in gathering herbs for medicine. The same chapters are rehearsed quast. 26. can. 5. Non licet.  
Now shall you hear saint Augustine de Civitate Dei, Lib. 5. Cap. 7. Why do they choose (saith he) some days fit to set vines or trees, or to sow corn: other some days to tame or break cattle, or to let them go to make or fellow: by means whereof their herds of mares or kine may be fruitful, and such like?  
If therefore chosen days do aname to these things, because the position of the stars hath dominion over all earthly bodies, whether they have life or not life according to the diversities of the moments of times: But them consider how many things without number under one point of tune, are either borne, or do spring, or arebegun: and have such divers endings, that they persuade that these observations are to be laughed at of every child. For who is so without understanding that he dare say that all trees, herbs, beasts, serpents, birds, fishes, worms have one by one divers moments of beginning? And a little after he saith: Nether will they mark, that in the day which they have chosen to sow their field, so many corns come into the ground at once: they shut out together, when the corn is sprung they grow green together, they spindle, they begin to look brown together: and yet of those ears being of the same age and of the same shut with the rest, some is sinitten, some the birds do destroy some, men pull away. How will they say that to these there were other constellations, which they do see to have so divers ends. So much hath he: And in other places he is exercised in the same argument: as Epist. 129. ad jannurium de viribus Ecclesiae, de doctrina Christiana Lib. 14. ca 29. In Enchir. ad Laurentium lib. 1. c. 79.  
In the exposition of the 4. Chapter to the Galat. where he doth interpret that against such observers it is said of the Apostle: Ye observe Days, and Months, and times, and years. I am afraid of you least I have laboured in vain toward you. Of these things than it is sufficiently manifest that in no wise it is to be granted, that by the power of the sun, the moan or the stars, things in the earth are engendered or brought forth the more plenteously. And the holy fathers were very diligent in beating of this doctrine which I propound, into men's heads, for because of the Gentiles which were full of foul errors.  
3 By these things it is easy to be understanded what may be openly said to the third argument. There abideth in the bodies of living creatures a native warmth, the which also is nourished with blood: beside that, it is stirred with certain instruments, specially those which work to concoction ordigestion and moving of the parts: It is also sustained with meat, drink, & other helps beside, as before also I said that in the earth itself there is a certain warmth. And whether they will or not, all men must grant, that to generation specially are required seeds, or those things which have in them a seedy power. Moreover, that other actions are required to come from certain bodies, but before all things (as I have said afore) the will and working of God, as that without the which the rest are of no weight or moment: & how absurd a thing and unlikely to be true it is, that man is engendered or begotten of the Sun and man, every man of himself doth understand. Why shall any consideration be judged to be had of age: What causes also shallbe showed: wherefore men and women of lusty bodies and having all their members whole and sound, are found to be unfruitful and barren.  
Besides this, if fruit of the body come by the sun, how happeneth it that the procreation of children is accounted among the singular benefits of God? Why did anna the wife of Eicana, and other saints require children to be given them of God? Or is there any that will build upon this, that souls are put into bodies by the Sun, which itself is without soul. Let then this humane and carnal philosophy give. place, and let all men acknowledge the faculty and benefit of generation, yea and power also to put souls into the bodies to be received, not of the Sun, the Moon, or any stars, but of God alone, which hath wisely made the members of generation.  
4 The fourth argument is very weak. For it doth not follow, for because that some things have like affections with the Moon, that they take the same of the Moon: But this shallbe more aptly said, that look whence such affections come to the Moon, even from thence also come the like affections in other things, which by themselves, and of their own nature do contain the beginnings of changes & divers qualities. No man will rightly say, because that the most part of living creatures sleep in the night, and also do certain other things at the same tune and after the same manner that men are wont to do the like, that they take this faculty of men. With what right then shall we affirm that such things as are increased or diminished when the Moon increaseth or diminisheth, or else are changed by any other means, that they take the cause of this change by the Moon? But these things shall suffice as touching the power of the heavenly bodies, upon the inferior bodies which lack reason.  
5 Now remaineth that I should show what force those things (that is, the Sun, the Moon and the Stars) have over men which are endued with reason. The priscillianists (as I said before) and certain of the Schooledoctors of the same opinion, inferpreting the second book of sentences of Petrus Lombardus Distinct. 14. have attributed to the Stars more than right was.  
Two principal points must here be discoursed. The one whether the of man be moved by the power of the Stars? The other whether any certainty of man's life, and the good or evil actions in the same may be forshewed by the position of the stars? As touching the former question, I will plainly prove with divers reasons, that in no wise it is to be granted, that the will of man is moved to do any thing by the force of the Stars.  
Firstly, If it like you to behold the principal cause wherewith many are moved to affirm the contrary, you shall find it very week. They were persuaded that all inferior bodies without exception, were diversly affected by the Stars: that being granted, they went further and gathered: when as the bodies were so affected, the organs or instruments themselves of the senses set here & there in the bodies, were affected also: and of the instruments affected, it seemeth necessary that the senses themselves likewise should be moved: as we see in them, of whom some parts (specially being within) are hurt nigh their eyes, also which are diseased with madness, frenzy, melancholy etc.  
Furthermore, the instruments & senses being moved, from thence passeth a certain force to the understanding and will. In this order therefore, and as it were by certain degrees the will of man shallbe moved: or (as they say) inclined by the stars. But I, in the premises, have sufficiently showed that the Celestial bodies do not (as they think) work in these inferior bodies, no not in those which are without life, and which are without reason. How much less than shall they work in the bodies of men, whom God hath garnished with reason and judgement above all the Creatures that that live in the earth? Therefore the Stars do not one jot bring any thing to pass in the understanding or will of man.  
Secondly, the holy scripture doth plainly attribute to God the inclination and government of man's heart: that is to say, of the understanding and will of man, Proverb. 21. As the Rivers of waters so the heart of the king is directed by the hand of the Lord, & he doth incline it whether he will, Proverb. 16. The heart of man must devise his way, but God will order his going. Proverb. 20. The goings of a man are of the Lord, and how then shall man be able to understand his way. And many such like sentences there are. The Scripture also doth in many places command that we should fashion our will to the will of God which doth rule our will: and that we should always way say as oft as we purpose any thing: If the Lord will.  
Thirdly, if the actions of man were distinguished, of which it is manifest that some are Spiritual and inward, pertaining to the worshipping of God and health of the souls: some earthly or outward, and belonging to Princely or household government: some to be mean, tending directly neither to good nor ill: we shall find none of these of which it may be said, that they are governed of the Stars, but rather we must grant that they depend and are moved of God alone. For as God alone doth rule our actions, so doth he rule our will.  
Fourthly, no nor the precepts given of the observers of the Stars can stand firm, or promise any certainty. For where as they command to behold the signs of the zodiac in every body's nativity, in the signs to distinguish the degrees in the degrees the sixtieth parts: & in those sixty parts the very small divisions of minutes or scruples: it can not be (as Basile in his sixth homily doth plainly prove, and Augustine in his fift book De civitate Dei. cap. 4 doth confirm) that such distinctions of very small parts should be exactly enough noted in the horoscope or the sign ascendent, and in the Stars partly fixed, partly wandering. How then can be rendered causes (saith the same Basile) for the which of two, which are both conceived and borne in one individible (as I may say) moment of time, that the one afterward becometh a King, the other a beggar? how happeneth if (saith Augustine in his fift book De civitate Dei cap. 2.) that in twins, in whom is marked a marvelous consent of moments in their conception and in their birth, and in the other things adjoining to them, that yet there is seen a bevy great unlikeness of health, of strength, of manners, and of all their estate. The same ●tigustine in the 4. chapter addeth a notable erample of very great dinersitie in all their succeedinge throughout all their life, of the twins jacob and Esau out of the 25. chapter of Genesis. What say you of this, that the Mathematicians themself do teach contraricties, aswell of the form of the choosing of the 12. houses, (For the oide Mathematicians do it one way, Ptolomeus anotherway, Campanus another way, joannes Regiomontanus another way,) as of the manner of accounting: and one doth teprove another of error. By which means truly, themselves do bewray the bn●●r●●intie of the art which they profess.  
Fifty, if the government of our actions should Depend upon the Stars, many absurdities would follow. First, the Stars, of which it is said the aspect to be evil, should be evil by themselves, being made of God: or else should become evil and mischievous through theic own will: of which neither may be said. The first may not be said: seeing that what soever things God made from the beginning were berry good, Genesis 1. The later may not be said, for seeing the Stars are without life, it is not labofull to attribute will bnto them: therefore as they are made in a certain high perfection, so must we judge of them to be bnhurtfull. This reason is Discoursed of Basis Dom. 6. and of Ambrose Lib. 4. Derameri cap. 4.  
Secondly, if the beginnings of actions either honest or evil Do take their original of the Stars, or of every marmes nativity, there shall need no labomakers to prescry be what may be done, or what may be avoided: without cause shall judges be appointed which may honour bertue with rewards, and punish wickedness with pains. thieves shall not be erccuted, others that are guilty shall not be punished, because the constellation of the Stars when they were buine, did enforce them to do wickedly. It shall be superfluous also to erecise Sciences to the sustentation of life, seeing that the Stars will give unto us abundance of all things, we being idle and careless.  
T●●●uclude, The great hope of Christis is shall become bane, if neither to b●●●ning there be a reboard nor sinnecond aned, for because that nor long is done of men after their will, for where as necessity & fate of the stars have dominition, there estimation for worthiness hath no place, which is the principal point of just judgement. These things I had almost woide for woide out of Basile: more might be added to the same purpose out of other godly wiyters.  
Many of the Mathematicians do say that they do not affirm the Stars to lay on necessity in men's actions: but only that they do incline & somewhat move the minds: and therefore as not greatly trusting themselves, they are wout to bsurpe that common saying, that is, Sapientem posse dominari Astris, that a wise man may rule the Stars. By this reason surely they cudevor to make their cause more plausible, and to bring men to agree to it.  
But I have sufficiently declared that they do not so much as endine the minds: seeing that they have not so much power, no not bpon things without life, that they may procure either frutfulnes or barrannes'. And if they did so much as incline, yet should many incemmodities folovo as yet, as a little atore I said, specially when there so few to be found so wife which can resist. But so they say that afrerwar● they may proceed further, an that they may plainly define that the fat of the stars are inevitable: by which means many, whatsoever i showed to happen prosperously or other wise, dare affirm, that so was the destiny: and so by little and little when you have granited certain things which to see too are but sinale, straightway they proceed, to the building bp of such things by degrces as it were, which olighte by no means to be granted. Wherefore it is lawful to grant to them neither the first, nor the latter: that is to say, neither inclination nor any necessity.  
Therefore let us conchide with jeremy the Prophet the 10. chap. that the way of the Gentiles may not be learned of us: and the signs of heaven may not be feared of us, as the Gentiles are afraid of them. for the laws of the Gentiles are vanity, etc.  
The unne, the Moon, & sta●●s are appointed for signs: and many marucilous things are done by them, by which men are often warned of the will of God being just and good, but that they do so pour in a certain hidden force into the minds and bodies at the birth of every man, that thereof come divers successes, as well in the whole life as in death: or that they bring to pass any thing at all in the will and actions of men now lining, are things most untrue, and contrary to the moide of God. The woides of Clay the Prophet chap. 47. are most clear, who obiectcth in this wise against the babylonians, their desire to inquire things to come of Astrologiers. Thou art grieved, saith he, in the multitude of thy conceits, let the heaven gazers, & the beholders of the Stars, and them which them things to come by the Moon, stand by now and save thee, & show what things shall come upon thee. Behold, they are become as straw, and the fire burneth them, neither shall they deliver their life from the fire &. Therefore rightly is it thus determined in the first Colletane counsel which was held against the priscillianists about the year of out Lord 400. In articulis Fidei, c. 21. If any man esteeine that his Astrologies or Mathesis are to be believed, let him be accursed. And Leo Bishop of Roine the first of the name, being astied counsel as touching that matter, about the year of our Lord 450. did write back in this manner to Turbius Bish. of Asturica: The eleventh blasphemy of them (he speaketh of the priscillianists) is this where by they suppose by the fatal Stars, both the bodies and souls of men to be bound: by which madness, of necessity it followeth, that they (as men wiapped in the errors of Daganes) desire both to worship the Stars favouring them as they suppose, or to mitigate them being contrearie or displeased. but unto such as follow these things there is no place in the Catholic church, for because that he that hath given him self to such persuasions is wholly gone away from the body of Christ.  
Again, when as yet in Spain long after, certain went about to establi2he those false opinions, about the ire of our Lord 630. there was appointed a Council at Braccar●, wherein cap. 19 we read decreed: If any man do belerue the souls and bodies of men to be bound by fatal sign, as the Pagans and Priscillians have said, let him be acrursed.  
And Cap. 10. If any do believe the twelve signs, that is to say, the signs which the Mathematicians are wont to obse rue to be spread abroad thorough every the members of the soul or body, and say the they are ascribed to the names of patriarchs, as Priscilianus said, let him be accursed. As therefore the same question hath oftentimes and long been tossed in the Church, so often again have they condescended into the same opinion of it: whereby it may appear, what we should also think of it at this time.  
Now as touching the second question, that is to say, wherher any certainty may be foreshowed, of the life and actions of men, by the motion and situation of the Stars it is easy to determine. Let this be therefore established, that no certain art of predictions or foretelliges may be ratified. The reason is because, as before I have touched in the fourth reason, the most ercellent Mathematicians do not agrce among themselves of the manner of the appointing of the twelve houses, and of the manner of accounting: Again it is impossible eractlie to distingui2he those sirtieth most 2inale parts, into the which the degrees of the signs are divided: to conclude many other things of like sort do concur, which witness the vantric of the falsely supposed art. They do foreshow soinetyine the truth, but (as Augustine saith libro 5. De civitate Dei cap. 7.) rather beings pr●●●●● taught by the suggestion of sonie evil spirit, than (as they safely suppose) leaning to the firm foundation on of their art Whereby it cometh to pass, that they which are thought sometime to have foreshowed the truth by the aid (or warrate) of their art, being again deceived very often times by their deceive able rules, filthily beguiled themselves, and also do beguile others. I could cecken infmnit examples, here of, taken out of histories. Therefore even heathen Cmperoures and magistrates have supposed it to belong unto them, to bridle so great a vanity by the laws. For Ciberins, Uitellius, Dioclccianus, Constantinus, Gratianus, Ualentinianus, and Theodosius, commnaunded the Mathematicians, as hurtful people, to be driven out of the city. Look upon Suetonius Tranquillus, also upon Cornelius Tacitus, Lib. 2.12.18. Also Nicephorus Calis●us Hist. Ecclesiasticae lib. 5. c. 24. lib. 9 ca 5. and Lib. 11. cap. 45. And in the Civil Law they are severely punished of justinian, Codue de maleficis, & mathematicis. Many also being cunning in Mathematical matters, have mightily battered the whole predictions of nativities, as johannes Gerson, johannes Picus Mirandulanus. Therefore it is not to be marveled at, though the holp Fathers have be stowed much labour in hissing out, and condemning of it: Namely Epiphanius, Basilius, Gre gorius Nazianzemis, Chrysostomus, Hieronymus, Ambrose, and Augustinus.  
Epiphanius reasoning against the pharisees the 16. heresy, against the Maniehei heresy 66. Basile in the six dap works, 1. and 6. Hom-lies. Gregorius Nazianzenus in his oration of taking regard for the pooze. Also in his sermon of the Arctians, and that it is not convenient always to reason of God openly. And in his second book of Divinity, Chrysostom on Grnesis, Homily 5. and 6. On Matthew Homily 6. where he entreateth of the Star that appeared at the birth of Christ. Again, in that work upon Mat. which is unperfect (the which the learned doubt whether they may father upon Chrysostom.) Also on the Esay, where the Prophet doth drilie mock, and threaten destruction to the Babilovians. who asaed counsel at the Astrologiars. Amorose in the places vefore alleged, and of Aoraham the Partriarche, Lib. 2. Cap. 3. Augustine of the City of God, Lib. 5. From the beginning to the tenth Chapt. And in Lib. 4. of Confessions, Chapter. And Lib. 7. Cap. 6. against the Academians lib. 1. cap. 7.  
And of the Christian doetrine lib. 2. cap. 21.22.23.24. and lib. 8. of questions. Qu. 45. in the exposition of the 31. Psal. upon that verse, I will declare against myself mine unrighteousness.  
And these things may suffice to the explieation of those things which are set forth by Moses of the fourth day-worke.   

WHETHER THAT THE DEVILS HAVE BEEN THE Showers of Masuall arts; and by their help, evil men do Work signs and wonders.  
Hyp. Lib. 2. pag. 306.  
WE read in the 7. chapter of Exodus, that when as Moses and Aaron by the commandment & help of God did work signs before Pharaoh, to certify, that they were by God commanded to obtain deliverance for the people: that Pharaoh also called the wisemen and enchanters and magicians of E gipt, which wrought the like signs, with the great admiration of all men, against Moses: and so were they authors that Pharaoh being hardened, he did not obey the commandments of God. And in the second epistle to the Chessalonians the second chapter it is said, that the coming of that wicked man, whom the Lord shall dcstroy with the breath of his mouth, shallbe according to the working of Satan, in all power and sigues, and lying wonders, and with all deceit of bnrighteousues. By these and such like places the holy Fathers have gathered that sigues, wonders and micacles sometimes be wrought by devils, beside that, that men being taught and helped by them, may do the like. Of which matter writ Ireveus lib. 1. Cap. 9 Tertullianus in many words, in Apol. Cap. 2. and 23. Also August. de Trinitate. Lib. 3, Cap. 7. and again in his work de Civitate Dei. lib. 8. ca, 19 where he doth wring out, even of the Gentiles themselves this confesston: to wit, that Magical arts ought to be ascribed as taken from evil spirits, by this means: for that they thought them worthy to be punished by the Laws, that exercise those arts.  
I comprehend in the name of Magic, divers arts named in the Scriptures, but which are harniefull and forbidden by God, of which there may seem three orders to be appointed. In the first order are meautations, wilchcrafre or ingling, which do specially belong to deluding the senses, Of which is mentioned Exod. 7. Deut. 18.2. Chron. 33 Esay 8. and 47. Psal. 58. Gal. 3.  
2 In the second order are placed divers fashious of soothsayings, or diumation, of which sort are the observation of Auguries, Deut. 18. Also the marking of dreams, levit. 19 Deut. 13.2. Chron. 32. jere. 23. and 27. Zacha. 10. The divining by lots, Deut. 18. Also they which ask counsel at Spirits. levit. 20. Deut. 18.1. Sam. 28.2. Kings 21.1. Chro. 10. Esay 8. and 29. Act. 16. Also they which ask eounsell at the dead, Deut. 18. 1. Sam. 28. Esay 8. Luke 16. By these founes of Divinations which the Scripture hath expressed, understand the rest what soever they be, which be manifold, as the devil having a manifold, wiles, doth greatly rejoice to put into men's heads, divers things that be harmful.  
3 In the third order of Magic is numbered or accounted a certain general faculty of writing divers signs and miracles by the help of evil Spirits, whereof is mentioned 2. Ches. 2. But to the intent that every man may more rightly judge of these forms of Magic, and furthermore of those places of scripture: I will add somcwhat of every one of them. Incantation is said acantando, of singing or chanting, And with the Hebrews it is Lachat of the verb Lachasch, which is to whisper, to mumble, to speak with a still voice, or softly. Wherefore all those thiuges are said to be done by Incantation or enchantment, in which words, verses, prayers, humble desires or adjurations are used, neither maketh it any matter, whether beside, there are used instruments or observations, or no. Whereby ye may note that Incantation doth stretch very far, and by the same very many and great things are brought to pass, of which sort are mentioned Exod. 7. and such as the Poets do often show. And so (to let pass other) in the 7. book of the Metamorph. of Ovid, a certain which boasteth herself, saying: 
When as I would, the banks aghast she rivers backs  
Imo their heads returned: the boisterous seas likewise  
That rage I stay, that stay with Charm I make torage.  
The clouds I drive to flight, to make the sky look clear,  
And bring them in again when that it is my will:  
Eucn so I use the winds both with my check and call.  
With words and charms the cruel vipers chaws I braced.  
I move the growing rocks, and pluck from native ground  
The mighty oaks, and groves and woods cause shake and quake.  
And ground like kine to low, and dead to leave their graves.  
And thee I draw, O Moon, etc.   
Neither ought it to seem incredible, the so great things are brought to pass by Enchantment. For it is not to be doubted the there is a great force in words, chief in prayers, proceeding from a faithful heart.  
Wherefore as holy men do stay upon the covenaute that they have with God, and having made their prayer, and called on the name of God they obtain, that things not hard of, are brought to pass: so it is meet that we should understand, the Magicians also to have some covenant with the devil. And whereas also they pray unto him, call upon him, and require his help, and peradventure with certain customs and obseruationes Do as it were worship to him: he is at haud, and willingly doth grant their desires. And he doth rejoice when he is so honoured and worshipped: and therefore as much as he can (and he can do very much) he studieth to bind men unto him, and to the intent he may still keep them in ungodliness, he doth willingly gratify them: and although otherwhile in such kind of prayers there seem to be mingled certain words that be goodly, religious, and somewhatagreeing with lawful invocation of God, yet somewhat is always found either in the words themselves, or else in the rites and circumstances, or else in the causes moving, or in the effects following, that tendeth to the reproach of God, and where with God is tempted, blasphemed, mocked, despised, and therefore the devil rejoiceth, turneth all things to his own honour, and readily doth perform those things which he seethe to be asked of him. Let every prayer be suspected, which swerveth, yea but a little, from that simple fashion of praying, the which the holy Scriptures do show. Oftentimes, whereas a more gay kind of Religion (to see to) is brought in, there the greater sin lurketh. God hath forbidden to abuse at any time, his holy name, Every false imitation of Religion is a poison of true Religion. In sum, Incantation doth signify a mean, whereby men do require help of the devil, and whereby he is moved to suceoure, or to set forward their appointed enchantments or●ing lines.  
Furthermore, bewithinges, and inglinges with the hebrews, called Chaschias, in latin called Fuscinatores, & Praestigatores. (which words are Erod. 7. Miche. 5. and Galat. 3) are understanded, by the consent of all Interpreters, t be done when the senses of men are so hurt and illuded, that they all think, that certain unwonted things are brought to pass, or else natural things are changed. And therefore with the words of bewitching or juggling, propertic is noted the formal cause, and the mean, whereby the devil will satisfy the desires of men: or else, when as otherwise he is a liar, and a deceiver, he feigneth at the least wise, that he doth satisfic. And if we look more narrowly, the nature of Relatives is after a sort seen in Incantations and bewitchinges, while they (that is, incantations) are understanded to be wroughtby men that request somewhat to be done, and these (that is, bewitchinges) are understanded to be wrought by the devil, willing to perform those things which are requested. And they properly unto whom the devil hath showed by this mean, the way to bring to pass any unwonted things, are said, to bewitch, and to juggle to the decreavinge of the minds and senses of men. Therefore of this sort is that which is read in the life of S. Macarius. Certain Parents supposed-their daughter to be turned into a Cow, because that their senses were so hurt by the bewitching of the devil, or some ill persons, that they did see no other thing in their daughter, than the shape and all the actions of a Cow, and they thought plainly that she was a Cow. But Macharius, when they came to him with the supposed Cow, saw a very wench, rightly arrayed with all such apparrave as became a woman: because forsooth, he could not be hurt with bewithing, the devil having no power upon him, But when as he had fervently called upon God, all the bewitching also was taken away from the Parents, and straightway they knew their daughter, such as before they did. Neither was her shape of a wench taken away from her, but only the seuces of the beholders were deluded, that they thought it to be taken away.  
So also doth Augustine, De Civit. Dei, Lib. 18. cap. 17. & 18. suppose the mates of Ulysses to be changed into divers beasts: and in Arcadia, that men while they did swim over a stagne or pool, were turned into wolves. De addeth also that in his time, certain in Italic, when they had eaten cheese, were turned into Asses, and the same, although always they remained sound in reason, to have carried longtune great burdens, and after that to be turned to their former shape. Neither surely do the devils (saith he ca 18.) create natures if they do any of those things whereof in this question is discoursed: but change in shape only, those things which are created of the true God, that they seem to be that which they be not, and therefore I believe that not only the mind, but also that the body neither, can by any reason, by art or power of devils, be truly altered in to the members or lineaments of beasts.  
Thus sayeth Augustine. Therefore of these things is manifest, that bewitching doth stretch very far and that under it are comprehended all things, which are done with the elusion of the senses: that things are believed to be seen, hard, and perceived, which notwithstanding are no such manner of things. And it is no hard matter for the devil, or his disciples being studious of magic, to do these things. For the senses of men are by divers means deceived. First, when that some fraud or change is committed in that thing which is laid before the senses. By which reason the devil taketh to him, and again putteth from him, such bodies or shapes as pleaseth him: by the same reason he can show forth all kind of bodies and shapes, and put forth the same to the senses, to be seen and touched and by some means or other to be perceived. S. Jerome in the life of Hilarion doth show, that the devil did somtune set forth before the said holy man to be hard of him the crying of young children, the wailing and lamentation of women, the noise of armies, the blating of cattle, and strange sounds of divers voices, that he ran away rather for the sound than for the sight. And a while after he showeth: at unawares, when the Moon shined, he saw a chariot with fiery horses to run upon him: and when he had called upon jesus, before his eyes all the pomp was swallowed up with a sodden opening of the earth. He addeth: how ofre naked women appeared unto him while he lay, how oft very great plenyie of delicates appeared to him being an hungered. And he reckoneth up certain other things. And all things were on this wise prepared of devils, which to call him away from faith, from fervent invocation, and contemplation of divine things, did set forth things not true, but shapes and unages of things, or else bodies for the time form. Secondly the instruments of the senses, or the means by which they work, are otherwhile stricken & hurt, by reason whereof they cannot decerner. As for erample: many times such humours are shed about the eyes, for the which some man believeth that he looketh thorough a sieve, that he seethe gnats or other final bodies, parthy clear, partly unstie, also cobwebs, the small heirs of will, circles about candles, that are lighted ● the which disease the Physicians call (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) suffusio, a shedding abroad, or a web, in the eye: and in ertendinge she sight of the eye, all bodiesseme less, but in diminishing thereof, they all seem greater. They that are sioke of of the disease called Glaucoma, (which is a humour in the eyes like crystal) according to the proportion of the humour abounding, do think all things are diversly colowred. And how the sight and other senses of them that be drunken are deceived for because of the gross humours that are dispersed, is too much known. And how say you by this that the Media or means which are put in between the instrument of the sight and the bodies laid against it, do often bring to pass, that things are judged to be other than they be. Through glass the sense and colour is changed: the same may likewise happen of subtle or thin humours and exhalations dispersed by the air nigh unto us. And wood that is part put into the water, appeareth crooked, the which notwithstanding is right. For that, that things put between the instruments of the senses, and the bodies laid against them, do cause such deceiving shapes. And these impediments can the devil easily bring forth, as well in the instrument of the sight, as in the instruments of the other senses: and he doth so beguile men, that they believe and perceive other things then in deed they see and perceive.  
thirdly, many times are the powers of the mind troubled, I say memory, understanding or reasoning, thought, imagination, and the rest that are joined to them, whereof it cometh, that they which are so affected, cannot any more judge right and they think they hear, see, and perceive wondrous things, and yet they are deceived. These effects are seen in them which are sick of the frenzy, melancholy, or madness. Galene in his book of the differences of the effects that follow sicknesses, doth show that Theophilus the physician when he was sick of the frenzy, be thought that he saw and heard miusirels continually playing in his chamber, and he commanded they should be driven out. But when he was recovered, he could tell of all things, that he, or they which came to him, said or did: that is to say, because only imagination in him was hurt, and not cogitation or reasoning. In many that are frenzy, reasoning or cogitation is only hurt, in some the memory also, and more powers of the mind.  
Furthermore, the melancholical humour having dommion, doth cause that some do think themselves to be bruit beasts, whose voices and motions they imitate: that they be stone or glass vessel: that they are invaded of murderers & enemies: that they are inspired with the power of God, and foreshow things to come.  
Hot humours, as blood and yellow choler, when they abound, and do molest the brain, they cause madness and woodness, so that men use themselves after the manner of wild beasts. And who is ignorant, that the imagination of some otherwhile is so vehement, either when they wake, or when the other senses are at rest through sleep, that they think themselves to perceive & do those things, which notwithstanding, by no means they do? Whereas therefore devils, when God doth permit, can infect meat, drink, the air that is dispersed about us, and therefore also may strike our bodies with diseases and other discommodities, it is never a whit to be marveled at, if also they hurt our brain and the powers of the mind abiding therein, that we think we do perceive, and do strange things.  
Hither may be referred that which Augustine in the 18. book De Civit. Dei cap. 18. doth make mention of, in these words: A certain man did report that at his own house, in the might, before he slept, he saw a certain Philosopher very well known unto him, coming unto him, and that he did expound unto him certain Platonical matters, which he being afore requested, would not open. And when it was demanded of the same philosopher why he did that in that other man's house which he denied to do in his own house when he requested it? I did it not, said he, but I dreamt that I did it. But by this means, that which the one dreamt, was declared unto the other being awake, by a fantastical Image. Thus much hath Augustine.  
And a little before in the same place he had said, The fantasy of man, as in dreaming when men sleep, so also in cogitation, while they wake, may be innumerable kinds or sorts of things be diversly altered: of this sort is that, which in a certain Canon of the Auciran counsel, held the year 308. Certain do affirm to be written: & it is reported of Gratian 26. Duest. 5. Canon. Episcopi. Certain wicked women being gone back after Satan, seduced by illusions of devils and phanfasies, do believe and porfesse that they do ride upon certain beasts in the night hours, with Diana a goodness of the pagans, or with Herodias, or with an innumerable multitude of women, and that they pass over a great deal of ground in the dead time of the night, and that they obey her commandment as their Lady mistress and that they are certain nights called forth to do her service.  
And after a few words he saith: Priests ought to preach, that by all means these things are false, and that such phantesies are put into the minds of the faithful not by a godly spirit, but by a wicked spirit● for Satan which doth transfigure or change himself into an angel of light, when he hath faken the mind of any woman, and hath subdued her unto him through unbelief, straightway doth transform himself into divers fashions, and similitudes of divers persons, and doth bring out of the way by all by-ways, the mind which he holdeth captitle, deluding it in dreams, showing somewhile joyful things, somewhile heavy things, somewhile known persons, somewhile unknown persons. And when as only the spirit doth suffer this, the unfaithful mind supposeth these things to hap not in the soul, but in the body etc. These and such like things therefore happen when as the powers of the mind (as I said before) are troubled.  
Fourthly, The devils oftentimes do quickly place some bodies in stead of other some: whereof it cometh to pass, that we suppose those former to be changed into the latter, and so our senses are deceived by the only alteration of the bodies. And therefore August. in his work De Civitate Dei. Lib. 18. Cap. 18. doth say: That the fellows of Diomedes were not changed into birds (as they commonly fabled) but that they were taken away and destroyed by evil Angels, Revengers, and in their stead Birds being brought from some other place, were suddenly set down: the which birds those that have falsely supposed those men to be turned into since that time have called the fellows of Diomedes, or Diomedes his birds. In like manner Iphigenia the daughter of Agamemnon, when she stood before the altar to be slain, was quickly taken away by some evil Spirit, and in her place was placed an hind, the same spirit doing it. This is a token that it is true, for that she was afterward found alive in Chersonesus beside the mountain Taurus, And there was presidense of Diana's sacrifice. And oftentimes are unbelievers by this means deceived of devils, and these mockages have given a beginning to so many trifling transformations, as of Ovid and other are famously set forth.  
From these doth not greatly differ the fraud of certain vagabonds jugglers, which playing with the nimbleness of their arms & hands are thought to thrust themselves thoro we the arm, or tongue or forhead● with a dagger, to draw out blood, and to do many other things, when as notwithstanding they do nothing else but suddenly change the instruments, and do deceive with the only swiftness of motions. By these means therefore & by others which the devil being endued with the knowledge of natureall things, and with passing experience, doth understand, and man's wit doth not conceive: men may be deceived, aswell of the devil himself, as of those whom he teacheth, so that of divers things they apprehend false opinions. And God doth sometime permit, that either with incantation, or else with the foresaid forms of illusions, men be hurt or take damage, whether in their bodies or in senses of the mind, or in o? there things, not for because of the virtue or strength of any words or actions, which are done of the Magicians with observation, as though in them were some singular force: but for the covenant that privily they have with the deufles, by cen● son of which covenant the devils do gladly perform onto there worshipperes the things which they tequire, as far as they can, and specially those things which are fit to hurt. Moreover God doth permit. the devils to exercise their power upon some, as well for the sins of them which desire that other may be hurt: the which because they have once given themselves to the devil, God will harden in their wickedness: as also for their sins who are touched with the harm, or else for some other causes which are hidden, and yet always on God his behalfiust. According to which opinion I have read Augnstin in a certain place to have spoken as touthinge these matters. Neither sures; iy it is lawful to put away these mischicfes with other mischiefs, that is to say, with charms or inbocaffon of devils: for that were to ask at the devil, the author of all evil, that which is good, which ought to be weighted for at God alone, and of him is wont to be given: but by faith in God, and the fruits of faith, that is to say with prayer and alms, we must require of God that he according to his goodness deliver us from eilill. And if it be not so taken away, then if remaineth that we suffer paffenflie all incommodities, as long as it shall seem good to him to punish and to try us, Which manner of council against this kind of temptations and dangers to be bsed is here & there commended in the soripfures, also in the 33 question, 1 Cano. Spiper Sortiarias. And so also Macaruis brought to pass, that the parents of the wench were no longer letted with the bewitehing etc.  
Now must I speak of those things which I have referred to the second order of magical matters, that is to say of divinations. I have reekened up those forms of divinations, which the scripture doth mention, if any desire more, he may seek them out of other wrytcrs. In the prophets writhinges they are all in general condemned: And the godly are commanded to aunyde them: and that chief for these causes.  
first for that they are invented of the devil, whose works are all evil, and do tend alway unto mischief. Wherefore very far are distant, profane divination, and holy prophesy: as well because that is fought of an evil spirit, and this is adininistred of God and the holy Ghost: as also because that is not of what things so ever, but only of certain things and for the most part evil? and this may be accounted of what things soever, but esperedye see the natural causes prepared. For natural causes being laid, the effecfes do always (for the most part) follow. By which teason both Physicians and Husbandmen ofcen do foresee that certain things do follow of sure causes. And in bruit beasts also may be considered in certain hidden power of perceiving afore things that are to come: whereof are noted by their motions and actions rain, tempests and many such like things. And because they are thoroughly cunning in many things by long erperience of time, they can most certainly pronounce of as such like things. Therefore oftentimes do they gather Prophecies of those effects which are wrought by the help of natural things.  
Thirdly, they do mark what things are already prepated in any place or begin to be done. And these self same things then strait way show to some body (dwelling) in another place, and perhaps far distant, which as a Prophet doth manifest the same to all men, and the to seem to be a shower of things to come. And when the men of that place, do after a certain space perceive that the matter is so as it was told them, they think that of that thing there was bttered a pro phesie. Yea easy it is for the devil, which is of a most subtle and most nimber nature, and doth most swiftly pierce into every place, to spy out whatsoever things are done on every side, and of the same to bring tidings whether he listeth. But they do not perceive the thoughts odd men (the which Augustine granteth that he some while thought, but he did afterward determine otherwise in his second book of Retractations, Cap. 30.) but they note the signs only, and the words and speeches and the geshires of the bodies, where with the thoughts of the mind are after a sort set forth: and by these and other things concurring they judge as certainly as they can. four, they show things to come, which in some place or other they have understood to be for showed of an holy Prophet, or some good Angel: which notwithstanding is not published among others. And so that which is other folks, they do subtlely challenge and show out for their own, and do hunt for the praise and glory for themselves.  
fifthly, they dare oftentimes foreshow things to come, although they have no certainfie, and are foully deceived, after which fort sometime certain lightbrained fellows dare affirm as things most certain, these things which by conjectures they do gather as well as they can. And that do the devils, as well when any impediments may be alleged, to which it shalve imputed, that the success hath not answered: as also when willingly they are desirous to deceive; & to destroy those of whom they are asked counsel. Hither belong these doubtful Oracles given in Delphos, and in other places, as bnto Croesus: Croesus perdet Halym transgressus plurima regna. 
●●oke for 〈◊〉 expo●● her of, 〈◊〉 the end 〈◊〉 the 〈…〉.  And unto Pyrrhus: Aio te Aeacida Romanos vmcers posse. The which they would not use if as oft as they would, they could show the truty. And of these manner. of doings you may see many things in Augustine in his book De divinatione Daemonum. cap. 5. which also are repeated 26. quest. 3. & 4.  
Hereof may we gather what may be spoken of the old prophets of the Centils, and of them which while they were asked counsel as touching doubtful matters and things to come, did give Oracles or answers. The fatetelling prophetess in Delphos was inspired and gave answers, either with a still wind, or by fire which broke out of the den, or else sitting in the secret sanctuary upon a brazen seat which having three or four feet, was dedicated unto the God. So the Prophet in Branchis did sit upon an Areltree, or else did carry in his hand a rod which was given him of some god: sometime he did wash his feet with water. Among the Ligurians in Thracia the priests of Bacchus did drink wine sustely.  
Of these therefore and such like we must say, that the rite and superstitous ceremony being put to, maketh nothing to the purpose, & that it is only a sign of the observance and wuenant of wicked persons and evil spirits between themselves: and the spirits so to the honoured, and so retain men in a foolish persuasion. As touching the answers themselves or the inspiration, what soener concerneth this cometh from the devil, who doth teach it privily or apertly, to wit, with some representastons which he showeth forth, with sights or hissings, which voice or other signs. But saith some, what shall we determine of the Sibyl's? there is no doubt but they were taught those things, which they did foretell rightly and truly, especially of Christ, and things pertaining to the salvation of mankind by the mspiration of the holy Ghost, nessher ought it to seem strange that I should so say of gentiles and unbelievers, when as it is apparent that the holy Ghost sometime hath spoken true and notable things of Christ, even by the wicked: as by Baleam Num. 24. and by Caia. Io. 11. Although many things wece 〈◊〉 obscurely spoken by them than it may be doubted, whether they v● deessode those things which they sasde: as neither Caia●has did properly understand his prophesy. But it pleased God that such prophecies should be manifested so the Gent us to th'end that afeereard, if at ante time they did sirnie agaunst Christ and the truth being manifesieu in the earth, they might be conainced by their own men's predicftions & testunomes. Cn which end to be used, they ought also to have great weigh or importance as Angasim in his oration against the jemes and Pagans cap. 16. and agavist I. Manich. lib. 13. cap. 25. Chrisost. homilia 3 in epistolam ad Titum, do witness. And the inoste ancient writers conterding against the Gennls' for our religion, have willingly for that cause used the testimonfe of the Sivilles as justinus Martyr, Clemens Alerandrinus, Lactantius Firmianus S. Augustin and other. Hitherto as touching dininations, auswers, and predictions.  
Now the matter requireth that I should speak somewhat of miracles, which I have put in the third order among magical matters, Do the end that every man may more easily mark, what manner of miracles, and how miracles may be done of the devil and his disciples being expert in magic, it shall avail to show which are true miracles. Miracls properly are said to be certain outward works or deeds had in admiration among memand such in deed as appear to be wrought by God's power for to declare the truth and certainty of doctrine, of faith, or of God his promises, or else the power of God, & to the glory of God. This definition is gathered of causes, and by it may be understanded how the miracles of Christ and holy men may be distinguished from these which are wrought either of the devil or of wicked men: which also ought to be called, not true but lying miracles, as the Apostle saith 2 Chessa. 2. And these lying signs or miracls may diversly be wrought by the wicked.  
1 Firstly, miracls are done in those things in which the things are in deed such, as they appear to be: after which fort the Magicians of Pharaoh are believed to have brought forth serpents in deed and other things of that fort: but those are two ways done. The First by calling on the name of God, as Christ speeketh of the false Prophts Mat. 7. that in the last day they shall say: Lord have not we cast out devils in thy name? notwithstanding it shall be said to them, I know you not. After the same manner Christ doth foreshow Mat. 24. false Christ's and false prophets to work signs and wonders, and miracls are done so by them, not because God is moved with their faith and holiness (which utterly is none) but for the invocation of his name which they use unto him: moreover for the persons standing by, whom God will have either confirmed in found dortrme by miracles, or else doth suffer them to be carried away stom the same. And the wicked do use the name of God in these invocations, but not rightly, neither to lawful ends: wherefore more rightly they do abuse it, which also shall happen to them to thewe damnation: of which matter Chrisost. hath spoken somewhat tom. 5 Homil. 21.  
3 The second by calling upon the devil: for the Magicians with their charms do call upon enell spirits and allure them, the which also for the covenant that is between them, are ready to do any thing. And God doth give them leave, so that they ran fashion certain bodies for a time which with our senses are perceived, as I have aforesaid. And by this means did Pharaoh his Magician's work miracles: of whose whisperings, that is to say, still invocationes the scripture speaketh plainly Exod. 7. etc. Although in these signs or wonders very things are laid before the senses, yet shall they not be called true miracles: sith that the other causes which must be considered in true and properly said nuracles, are lacking.  
2 Secondly, miraels are wrought of spirits and evil men, in which veric things are done and seen, but using certain natural things only. For in stones, hearus, and such like things there is a certayre hidden force or strength, wherewith strange things may be done, and the deuns and magicians have notable knowledge of such natural forces, others in the meave while, which do not understand this use of natural things do suppose great miracles to be wrought, when there is nothing less. Such a thing is it that the lamp which never goeth out in a certain chapel of Venus is counted a miracle: when as notwithstanding that may be done by art and natural instruments, that is to say with the stone called Asphestus, which is found in Arcadia: (as saith Plini. lib. 37. cap. 10) and is of that vature, that being once kindled it never goeth out. And Plini. maketh mention in the 18 book of his natural history. Chap. 1. of Limis vivus or asphestinue (a kind of flar) that it can not be consumed by fire. Therefore these miracls also because they are not done by the power of God but rather by a natural force, deserve not to be reckoned among true racles.  
3 Thirdly, miracles are done by magicians, in which certain things appear to the senses, and yet are not very things: but there is nothing else, but that the senses of men are deceived and deluded, that they think they see and perceive things which nevertheless they neither set nor perceive. Which deceit, how many ways it may be done, I have afore declared. Therefore not these neither aught to be deemed true miracles, because the very things are wanting, and the senses are deceived.  
4 fourthly. By what means soever, either apart or privy, miracles are wrought by Magicians, and whether very things be remaining in them, or only do falsely appence: yet as long as the causes, once manbred in the definition, are not seen in them, they can not be judged any other but dying signs and dying unra●●es. For they can not be true, which art neither done by the true power of God, neither to the presor●●ed ends, that ●●, to pro●● the truth of doctrine, of faith, ●● of God's proinisses, or of the ●●●ght of God, nor are directed to set ●●●th the glory of God. Nevertheless 〈…〉 vuto the wicked is gran 〈…〉 to work miracles, such as the Godly can not: as Christ hath signified Mat. 24. saying: that f●●se prophets and false Christ's should work signs and wouderes: that even the elect, if it might be, may be ●●●●aued. And yet not therefore as rightly Augustine doth note lib. 83. questionum questi. 79, are the wicked to be thoughtmore worthy than the godly, or more acceptable unto God, as neither the Magicians before Phar●● more hette● than Moses the man of God: Although the wicked h●●e not power given them to work miracles where and when they wall: but only where, when, ● how it seemeth good to God. Wherefore these Magicians of Egypt, although they the need serpents, blond●●●●aters and frogs, which were an deed great matices: Yet when they came to louse, they could do nothing: and they were compelled to to confess, 〈◊〉 Moses did all things with the finger of God, that is to say, by God's power, Good. s. Also the Grorcistes Act. 19 are not able to drine out the evil spirit. So always at the length must a lie give place to the truth. There are divers causes for which God doth give so great power to the ungodly  
1 The first: If any of the ungodly do work miracles, using invocation of the name of God: them must we understand those miracles to be brought to pass for the only worthiness of the name of God: for that God will have his name to be had in beneration, neither doth he suffer it in vain to be called upon: of which matter I have touched somewhat afore.  
2 The second cause, If any work miracles, not calling upon the name of God, but by other means, as by help of devils, etc. This happeneth that the evil, that is to say, as well they that work them, as those which look on them and follow them, one confirmed in evil, are seduced and drawn into new erxours. After which sort Pharaoh and the Magicians were hardened in evil. And 2. Thess. 2. the wicked are blineded that they should believe lies.  
3 The third cause: Unto the wicked power to do miracles is given, that the constancy of the godly may be tried, and their patience exercised. Whereof it is said Deut. 13. that God, by a false Prophet which foreshoweth true things, & worketh miracles, doth try his people. Simon Magus is written to have wrought many wonders against Peter the Apostle.  
4 The fourth cause: Evil men are sussered to work miracles, least holy men (unto whom the same faculty is by God granted) should be too proud in themselves, and should hunt after vain glory: Moreover lest the residue of men should measure holiness by miracles: Or else, which is greater, and soundeth to God's dishonour, that they should give godly worship unto them, as Act. 15. the men of Licaonia, for because of a lame man restored to health, would by and by give divine honours and sacrifices to Paul and Barnabas.  
5 The fift 'cause: that happeneth lest any should think the gift of working miracles to be greatly desired, before many other gifts, which aswell are more necessary to the church of God, as also do orange more plentiful profit: of which sort specially are the gifts of prophesy, go●●enment etc. For God doth, garnish his church at all seasones with so sorry gifts, the which good do v●e to many good purposes: and some gifts in the mean while are sometime common to the vugodlie, but they foully abuse them: therefore as many vugodly men do sometime abuse the gift of tongues, of wisdom, or the like, even so do they somewhile abuse the gift of miracls Therefore as the Apostle giveth warning. 1. Corinth, 11. let us behold and embrace the more excele●t gifts. Hither beiongeth that also, that Christ saith to his discipls Luc. 10. rejoice not in this that spirits are subject unto you: but rejoice because your names are written in heaven.  
6 The sixth cause: Therefore also signs and wonders are wrought of ungodly and false feachers, sest rashly we should receive any dortrine, which shall happen to be proved by miracles: or rather that we require not the doctrine which is set forth to us to be established with signs and wonders. Both do alike incur reprehension, (that is,) easily to believe for because of miracles, and not to believe ercept unracles be adiouned. The former is a sign of light headed men: the later, of unbelievers. Of the former it is plainly said Deu. 13. If there arise in the midst of thee a Prophet, or a Dreamer of dreams, and give thee a sign or a wonder, and that sign or wouder which he hath foretold thee come to pass: and he shall say, let us go after strange gods which thou hast not known, & let us serve them: thou shalt not hear the words of that Prophet, or him which hath dreamt such manner of dream. Because the Lord your God doth tempt you, that he may know whether ye love the Lord your God with all your heart, and with all your soul. ●e shall walk after the Lord your God, and him shall ye fear: ye shall keep his commandments, and hear his voice: ye shall serve him, and clave unto him.  
Of the latter, that is to say, that we ushold not require signs for confirmation of the doctrine, is ertante the grievous chiding of Christ to the jews, Mat. 12. The wicked and adulterous generation seek a sign; but no sign shall be given them, but the sign of jonas the prophet. And 1. Cor. 1. the jews reqire a sign, and the Greeks wisdom. It remaineth then that judgement touching doctrine which is set forth, must not be taken of miracles joined thereto, but of the word of God, that is, the writings of the Prophets and Apostles, as Christ doth discuss Luke 16. where he bringeth in Abraham speaking: They have (saith he) Moses & the Prophets, let them hear them. And if they hear not Moses & the Prophets neither will they believe if any rise again from the dead. And Esaiaas saith cap. 8. Ask counsel at your charming Divines which mumble and say: Doth not a people ask counsel at his gods? Shall men run to the dead for the living? Get thee to the law and Te●●●●onie.  
Therefore let us know that all doctrine which agreeth not with the holy Scripture, is to be rejected although great miracles are joined, and though Paul himself, or an Angel from heaven, aftirme the same. Galath. 1.   
Soli Deo honour & gloria.  

The English of those Latin verses not Englished, Pag. 92.  

1 Croesus passing over Halys 

Shall destroy many kingdoms, meaning other men's. 
●he ambigue being in ● word Per●t which sig●●ieth both to astroy & lose.   
Shall lose many kingdoms, meaning his own.    
2 I say O Pyrthus thou mayst overcome the 〈◊〉 Or 
For it hath ●oth there sen ●●●in the La●●e & it is to 〈◊〉 construed ●●●●●●way you 〈◊〉.   
I say O Pyrthus the Romans may over come thee.