A defensative against the poison of supposed Prophesies: Not hitherto confuted by the pen of any man, which being grounded, either upon the warrant and authority of old painted books, expositions of dreams, Oracles, revelations, invocations of damned spirites, Judicialles of astrology, or any other kind of pretended knowledge whatsoever, De futuris contingentibus: haue been causes of great disorder in the common wealth, and chiefly among the simplo and unlearned people: very needful to be published at this time, considering the late offence which grew by most palpable and gross errors in Astrology.( ∵)  
job. 6. 25. Quare detraxistis sermonibus veritatis? cum e vobis nullus sit, qui posset arguere me veruntamen quod coepistis explete, et videte an mentiar.  
Wherefore haue you detracted from the words of truth, since there is none among you that is able to reprove me? But what ye haue begun fulfil, and see whether I do lie?  
AT LONDON Printed by John Charlewood, Printer to the right Honourable earl of arundel.   

To the Right honourable, Sir francis Walsingham, principal secretary to the queens majesty, and one of her most honourable privy counsel.  
IF Vitruuius the Judge of exquisite and perfect works, allow no building to be fully finished, which wants a cover to bear out a storm, mine enterprise may seem less strange to you( good master secretary) for that having in a manner made an end of this rude pile, though not so formallie, according to the dainty patterns of corinth, Athens, and the palaces of Greece, as painfully according to the module of my slender skill: I presume to shroud the same under the shadow of your w●●ges, and to grace it with the lover of your honourable name, that envy may be quiter discouraged from giuing any sharp assault, or at the least her noy some smoke ascending to the top, may find a vent whereby to vanish. For if the sweetness of your disposition, the franknesse of your mind, the credite of your place, the level of your long experience, and the depth of your iudgement, be means sufficient and strong enough, to draw the mindes of persons well disposed, both to love and honour you, for of my parte, I am forced to confess the bonde of my particular affection, and zeal unto yourself to be so much increased by your steadfast freenshippe in the daies of proof, as not my hand alone shall be ever ●eady to subscribe and set on the seal▪ but my heart withall, while it hath any spark of life to aclowledge the great merit of your vndeserued favour. For to whom in reason should men rather recommend themselves, then on whom they haue greatest cause to love: who may be more securely trusted in the port of liberty, then he that once vouchsafed with a favourable hand to waifte me out of surges of uncertain chance: who can with better aim determine of a truth, then he that ever was hir friend by nature, and is now a strong assistant by authority: who can better judge of my conceit, then he that hath been best acquainted from the first beginning with mine answer. Beside, if it may please you to recall the time to mind, wherein as well to you, as others of your calling, I engaged my assured promise( if God spared life) to give public testimony to the world, what my conceit hath ever been of Prophecies, which wise men value as the scum of pride, and dregs of ignorance; you may accept this Treatise rather▪ in discharge of a former debt, then as the loan of a later usury. For as it pleased God to direct the sal● of joseph into Eg●pt to a certain end, although he understood it not, nor any of those instruments that sought to rid him out of the way for another cause. As saint Phillip had a kind of liking to the beaten way, whereby queen Candaces zealous Eunuch could not choose but pass, although he were not privy to the plot which GOD had set in heaven, before he were employed therein, so from the sixteenth year of mine age, until this present day,( I know not whether by instinct of providence, or warning by mishaps of some that went before) my manner hath been in the course of all my reading, to store up all such reasons and examples, as occurred either in philosophy, the civil laws, divinity, or histories, to the ruin of pretended Prophetes, and their Prophecies: although in truth I could no more foresee what accident might move me afterward to dispose and marshall them in order for mine own defence, then either joseph or Phillippe knew what should betid them in their journey. My care and study hath been onely to do that which might be confonant to the will and pleasure of almighty God, agreeable to the circumstances of the present time sufficient for mine own discharge, and pleasing in hir sight, whom peerless virtues planted in a royal stock, baue exempted from comparison. If nothing then that either helpeth not, or tendeth not to this prefixed scope be published and recommended by my pen: my hope is then, I may be bold to blaze your name in the first page. of my book, with like devotion to that wherewith the romans used to set forth the portrait of their most assured freend●, in the foremost front of their palace▪ And albeit the sacrifices which in old time were offered to GOD, might neither be unperfect, defective, o● lame in any part, yet courtesies which flow from steadfast friends▪ may be regarded for their simplo and plain meaning, though not for their weight: as pearls bear prices, not according to their value, which is slight, but according to the common estimate, which is of more importance. Touching the faults or ouersightes escaped in this book, as I doubt not but there may be some, because Iam a man, and, Labi est humanum, so could I wish, that either they were noted with discretion, or concealed with humanity. But forasmuch as not the qualities alone, but the moods and humors also of such persons, as are like enough to cavil,& except against this plain defensative, are found to differ by degrees, I will endeavour as I may to sort them into sundry forms, that a lion may be no less easily discerned by his paws, then an Adder by his sting, and both by their exercise. The learned may reprove with reason what I haue overseen with hast, in recompense whereof, I will be no less willing to reform, then they are to admonish, supposing this ground to be always certain and unfallible, that they can not be said to serve or err so much, which confess themselves to be quiter beside the way▪ as others that are not ashamed to pretend a matchless understanding in those matters, wherein they are altogether ignorant. The Bandogges whose envenomed and spiteful teeth, I fear are of three sorts, and yet all whelps of that accursed kind, which drive men with their bawling, from the conquest of the golden fleece, that is regarded by the worthy. The first sort, setting down their iudgement touching any matter, look not into the subject, but the writer that discourseth thereupon▪ and that with such a partial& preiudicat conceit, as Battus shall be sooner crwoned with a laurel▪ if he bear their liuerye, then homer with an ivy garland, if he write not▪ in their honor. If the person whom they like not for particular offence, be found to flourish in discourse, they charge him with too much abounding in his words,( though Cicero prefer a wit, from which we may detract before that whereunto we shall be fain to add) if he gather and conclude his reasons in a narrow room, they touch him with obscuritye according to their manner, which as one writes, Nec breuia valent intelligere, nec prolixa amant legere, are neither able to conceive that which is short, nor willing to red over anything that is enlarged. If he make some choice of words, Aucupatur sillabas, he hunts for syllables, if not, the work is dry& not worthy reading. If he writ in praise of any person, they demand a fine for flattery, if of none, for envy. If he follow the point orderly, which he takes in hand to prove, the man is tedious, if he digress to recreate and refresh a painful reader, frivolous. If every string accord not with the descant of the present time, the writer is a malcontent, if he play with dutiful regard upon the mean, no favourer, if he run too rank upon the treble, then an hypocrite: invention with these is vanity▪ discretion cunning,& to ward out selves a wrong to the mallicious. Let men keep themselves as warily as they can devise, out of the short of envy or curiosity, yet all can not content these sharp inquisitors, who skirmishing against the shadows and chimaeras of their own conceit, and supposing whatsoever credite is attained by the merit of another, to be compassed in their disgrace, are to be left either to the punishment of God, or to the recoil of their own injuries, notwithstanding I would wish the well disposed, to take notice of their humour, either by the reason which they vouch against another, or by conceiving how they stand affencted to the man, or by inquiring whither custom haue not bred in thē a kind of habit, of swimming always with the Trowt against the stream, Destruendi aliena quam aedificandi sua, of undermining other mens endeavour, rather thē erecting of their own, or whither they be not simplo and unlearned in all artes, because as Cicero discourseth against Anthony, Nemo alienae virtuti inuidet qui satis confidit suae, wherefore I leave the first kind as discovered like rats, by their creeping under vailes, wishing that either they would change their mood, or that the wiser sort will give no further credite then belongeth to so great indignity.  
The second sort is the more perilous, in this respect that they carry poison under sullen looks,& bestow their censures no less peeuishly by silent scorn them by lavish vtte●ance; for Caesar neither stood in fear of Cicero nor of Dol●bella, who were both loose and quick of speech, but feared rather, Pallidos& tacitos, as Brutus and Cassius, who bark not, but pinch before warning. I haue both heard and red of certain persons, who for the space of many yeeres, insulting vpon the miseries of all men that by any mean haue been plunged in disgrace, haue challenged unto themselves withall, a peremptory censure in all matters, aspiring only to this point and height of credite, that presumption may prescribe against desert,& their voices be regarded as Apollos oracles. Against these I discourse more frankly, because mennes ears haue witnessed at sundry times, the wrongs which they haue done to others without any reasonable ground,( unless it may be ranted as a fault, to publish any thing in print, which hath not both been seen, and perhaps ouerseen by them) and if I be not much deceived, I am not unlike to be tried by the same crooked measure. So long as any light exception may be taken, either to the substance of the matter, or the maner of inditing, they seek not to travail very far for reasons of reproof▪ but if that blow be shunned and prevented warily by the writers diligence: then fall they to coin fresh authors with the stamp of their own devise, from whence the grounds of all discourses may be supposed to be drawn by stealth▪ endeavouring in places where their speeches are of sound record to charge a man with theft, whom they cannot touch with ignorance▪ The fear of this hath made me vouch mine authors which make for my purpose, in the very books& leaves wherein the places lye▪ so▪ that plain deeling may defend itself, where secret malice lurketh under biles& shadows of hypocrisy. But as it is a rule that whosoever dare speak what him list, is like sometimes to hear more then contents his humour: so must I crave a licence( as it were) to sound the depth of those condemning wits, which demand account of all men& in modest maner, to reduce their lawless scopes to the bounds of reason. First, therefore we must note their wisdom to be very base, and such GOD knows, as hitherto, hath yielded greater store of thorns then fruits, excepting compliments of servile flattery, which some count learned skill, to shift their sails according to the sitting of the wind, and taking colour like chameleons and lobsters of the sand or ston whereunto they cleave( for policy, but not for love:) apply their studies either to devour young fry, or to deceive old creditors. And though they look as big as Esopes long▪ eared beast in a Lions skin▪ though they carry Gorgones head in an escocheon of pretence, though they love the tables end like Phariseis, and stroke their beards five times, as the Doctors of Sorbona that disputed with Erasmus, did before they bring out one wise word, though they take vpon them to discourse, De omni scibile cum nihil sciant, and enterlarde their fancies with the iudgement of great learned men, as if the line of right were ever in the unveil of their eye, yet their conceit and understanding is so slight and shallow, as neither they are able to define any thing save assentation,( whose▪ Genus& differentiam, they know much better thē the deepest Doctor in the schools▪) not to divide any thing, saving perfect and assured unity. They press with eager appetite, into the knowledge of such matters as are far above their reach, though short of their opinion, and finding that the rooms are either full, or that the learned iudges of their skill desire no company with Crassus they are wont to smile in Templo, and to whine in Angulo. fain would they be trusted with the keeping of the capitol, but when that cannot be, such is the baseness of their mindes, as rather then to fail of all expectation, like to the goose at Rome, which were maintained by the common charge, because they once did service, though by chance,& not by choice, they will hiss in a gallery. These men cannot be compared better thē to the Locusts, Quae nihil passae sunt germinace, 
Exo. 10. 5. 6  which would suffer nothing to bloom nor flourish in the land of egypt. They live like Vipers, by the marrow which they suck out of good mens bones, and care not who decay nor by what means, so their horns may be exalted. Sometime they run with Absalon for his curled hear, sometime with Achitophel for his cunning head, but seldom or never with good david for religious simplicity. They follow friends that are most able to supply their wants, as wasps do honey, as Antes do granaris, and as Kites do carrion: but so soon as any sign of storm, or fowle weather doth appear, farewell good friends, for these summer swallows will seek out a new climate. They run to Ophir with great hope of gain, but if the loss of time may be compared with the feathers of their nest, it may be thought that in stead of gold& silver, they bring home nothing else but apes and bullocks. Now touching 
3. Re. 10. 22  their deep eloquence, with the peevish glory and conceit, whereof they flatter& delight themselves so much, I wish that men will deem either by their utterance, which is obstructed with a rheum of railing, or by their words which are affencted, or by their works, which either never were at all, or are so drossy and so full of toys as nothing can digest them into order, or refyne them, but a flamme or a furnace. It is a rule in Cicero, that of all men those are most unfit to 
In Ant. Phil. 2.  judge, Qui aut inuident aut fauent, and in the civil laws likewise, Peritis credendum esse in sua facultate, but our 
L. 3. F de insp. ven.  quick Censores are so gorged up to the very throat, with a puffing kind of envy, which ariseth not from the stomach but from the spleen: as they cannot utter any simplo word with a faithful meaning. They were never well instructed in the grounds of any knowledge,& yet they will not stick to cast at all, while their hands are in, and though their hap be to cast out, and lose for want of skill to make their game: yet all the setters at the table, must be paid and answered with grave regards, and signs of greater copy in the storehouse of their addle heads, then either men dare trust unto without able sureties, or themselves are able to perform without help of their neighbours. To these men I will answer, as S. jerome did almost in the very case of the like kind of examiners: Non est 
Hieron. de ocean.  grande garrire per angulos, &c. It is no great matter for men to chatte or carp in a corner, where either standards by, must give place for good manner, or hold their peace for modesty. But if any man except against my words, let him take his pen and lay down his grounds, that all the world may judge, whether simplicity haue been more strong, or envy more bold and impudent. Bos enim lassus fortius figit pedem, for a weary ox doth set down his foot, and tread somewhat harder.  
For though for skill I can not be compared to Apelles, yet since the youngest novice or apprentice is not barred, but encouraged to imitat the best Artificer, in things whereto they give their mind, I haue adventured the setting forth of my simplo tables, to the sight and scanning of the world desiring onely that the former law Ne suitor vltra crepidam that no man will find fault, or check above the compass of his skill, may be retained and observed in the iudgement that is given, or shalbe given vpon my labours. If I haue erred in Philosophy, Philosophers shall judge, if in mistaking any paragraph of the civil lawe, let the doctors speak, if in the vouching fit examples out of histories, I will abide the touch& try all of antiquity, if in the sense or meaning of the scripture, which comes nearest to the quick, and blasteth not my credite onely with disgrace, but my soul with mortal sin ●● must onely say with Abraham, 
Gen. 16. 5  judicet Dominus inter nos etillos, let God judge between our enemies and us, and in his absence I appeal to learned writers and preachers of the church; to whom the keys of knowledge and authority were committed, by the prince of Pastors, for the keeping and maintaining of his best beloved spouse, in truth and unity. But if I haue not erred touching any point of weight, in any one of these, then must I say with Augustine against the Donatistes, Facile est Augustinum, vincere said viderint vtrum clamore an veritate. It is an easy matter to put down poor Augustine, but let them take good heed that it bee not more with their exclamarion, then truth, with fury thē with reason. The fairest and most certain course therefore, is to oppose one cause against another. Vt et causa cum causa certet, which if any one of these inquisitors perform, I will encounter as I dare, and forgive him as I ought, if not, I see more cause to scorn a fearful enemy, that flies the light, then he hath reason to molest or prick me with a secret sting, that am desirous to encounter in an open yssewe. But because it fareth with me at this present, almost for all the world, as with a man who meaning at his launching out into the Sea, onely to take the breath and air thereof, is suddenly transported with a storm in to some foreign cost, I think it time to make an end with the third kind of accusers, that is, the false Prophets and their favourites, who neither upon spleen against the writer, nor overweening of themselves, but onely with a mortal fear, least then Diana should be robbed of her filuer shrine, and themselves of their golden sun, are like to bend their whole endeavour, with their uttermost devise and practise of presuming wit, against contempt& scorn of their inveterate abuses. But what should we say to them whose onely drift and scope is; to deceive, and not the vulgar sort alone, but with Abner Clamant et inquietant regem▪ moreover, if we look into their exercise, it is most 
1. Re. 26. 4  evident that like young babies, they regard Sonantia magis quam solida et pict a quam vtilia, Rattles that can make a kind of hollow sound, more then matters that are sound indeed,& fancies that are overcast with glaring colours, before artes that are profitable. I can not compare them better then to Caligula, who having called all hysbands and companies together by the drum▪ and caused them to march in order upon the fandes of calais, as if some great exploit had been in hand against a common enemy, when all men were prepared for a skirmish, commanded them to gather Cockles: and in like sort our diviners da●ly to less purpose, when we press them with most importunity. And therfore what the Philistines affirmed wrongfully of david, we may truly speak of thē, Placabunt Dominum suum in capitibus nostris, they will appease 
1. Re. 29. 4.  their Lord great Ma. which is the devill, but it shall be with prices of our heads, or of our souls perhaps, which are inestimable.  
But Lord what pity is it that no mishaps of other men that haue been souced over head and ears in this unhappy gulf( as shall be proved in this work at large) can allay the froth of wanton wit, which ariseth by distemper of the brain, and endeth with a strong convulsion from the bottom of the conscience. Experience teacheth, that the bows wax weaker which are ever bent, and whatsoever hath not natural and successive rest, cannot long continue. The beams of Mars himself the brawling God( if we beleeue Astrologers) are parched and combust under Sol, the sences are amted, as Philosophers defend, with a subject that excelleth in predominaunce, and he that laboureth to ascend or mount above his ordinary pitch by uncertain stays, seeketh not an elevation, but an overthrow. Adlocum unde exeunt flumina reuertuntur vt iterum 
Eccle. 1. 4  fluant, The riuers( saith the Preacher) cbbe and return back to the place from whence they came, to what end, marry to flow again, but not to run over banks, for he that ouer-shootes the mark, is as void of aim, as he that dribbeth and comes short of it. No man will deny, but Salomon understood exactly, and much better as I think, then diuers of our Astrologers, Stellar●m dispositiones, the dispositions or course of the stars▪ but our question is, whether he applied his understanding to that end which many do, or whether there be not( Sapientia supper 
Sap. 7. 29  stellarum dispositiones) a wisdom far above the course of stars, which the wit of man is ouer-dull and blockish to comprise by study. I would therefore willingly take pain in persuading these men to fly beneath the clouds, for fear of wasting with the foolish Eagle( which went about to build her nest, within the circle of the sun) in a fruitless altitude. For what can it avail a man to conquer all the world, with the peril of his own soul, which christ hath onely saved and redeemed with a price inestimable. These odds were well espied by Esay, crying out, En ego morior et quidmihi proderunt 
Gen. 25. 32  primogenita▪ behold I die, and wherein am I the better then for mine own inheritance, for if these outward compliments are nothing in comparison of health, or life 
Psa. ●9. 11  of the body for a time, much less of everlasting joys and life for ever. To the same effect is that of David; Quae utilitas in sanguine meo dum descendo in corruptionem, What profit is there in my blood, when I descend into corruption, or am dissolved into ashes. For they that measure images regard not the base whereon they stand, but their proper height, and whosoever will resemble man, according to the liuelie pattern whence his reasonable soul( which representeth God) was drawn, must not compare him with presumption▪ but derive him with humility. Our diverse fortunes may be suited best by counters, which in a large account stand for great sums, but after they are shuffled together in the bag, are of equal value with the rest, and no more worth then their weight amounteth to, or by players on a stage, whereof some represent a King, others persons of a mean estate, and when the plaudites are past, their degrees and favours are indifferent. But what need we discourse of honor or degrees, when our very lives are like to assizes or wax candles, of which some are burned and consumed to the socket in a reasonable time, others being tossed too and fro with a sturdy wind, begin to run and spend a place, and they that haue the strongest weke, hold out no longer then till the last drop of their moisture, quench the last spark of their glory. As we begin with weeping, proceed with pining and consuming cares, and conclude with death: so must we look to be arraigned at the bar of equity, tried by an inquest of Angels, and either cleared by the free gift of mercy, in the merites of our christ, or condemned by the mouth of iustice, in the sins of our Fathers. In the mean time, neither hills nor valleys, Prophecies nor Oracles, can alter that determinate and certain course which is prefixed in the providence of God, nor prognosticate of any future accident, in other sort then it pleaseth him to reveal by favour; we may change our vessel, as men do commonly that are sea-sicke; but not our pain, our bed, but not our fyt, our climate, but not our quality▪ For he that stinted and confined us to government 
Gen. 1. 28.  upon the ground, forbade us as it were by consequent, Ambulare in mirabilibus, and he that made us ignorant 
Psa. 130. 1.  of many present matters for our own behoof, would not entangle us with guesses and conjectures, De futuris, for a greater inconvenience. The wise man saith, that of 
Eccl. 1. 14  whatsoever he began to think, it was not prophecy, but vanity. The trees which are most backward in putting forth their blossoms, prosper long, whereas Almonds are most commonly decayed and starved by the frost, for putting out before their fellowes▪ till thirty we are welcome to the world in the kindest manner, from that till fifty much good do it us, but from fifty forward, is a time of taking leave, and so God be with vs. Wherefore, I neither count him happy, that hath not what he looueth, whatsoever it be, nor that hath what he desireth, if it be not good, nor that delighteth not in that which he possesseth, though the thing were excellent; For he that craveth what he cannot compass is in pain, and he that hath atcheeued what he ought not to desire in fault, and he that laboureth not for things most worthy( in respect of their own value) of his pains in ignorance, of time past there is no comfort, of ioy present no staic, of chance future no certainty. Why should not then all sorts of feigned Prophetes look into the devils craft, who took up christ into the mount, but for his own behoof, he pointed to the fairest cities of the world, but without a cap or knee, no favour would bee granted he dealeth like an Eagle with a shelfishe, or a cunning wrestler with his mate, in hoisting us up to the nicest and most tickle point, that afterward the fall may be more daungerous, and his pray more easy. But this could never come to pass, if men would fall from pride, that they might stand in grace, if they would rather mount and fly like birds, up to the hill of Sion, then flicker with their wanton wings, in the vale of josaphat, if they would climb the ladder with an angel, not sleep with jacob at the foot: If they would look into the works of God, with eyes of humbleness, not poor into the secrets of his purpose, with the spectacles of vain glory, if they would imagine death to be( as in deed he is) a pilot of a certain course, and a messenger of hope, not as the painters set him out, like a bare anotomie with naked bones, or as we figure and conceive him in our fancy, with a datte of indignation. If neither difference between the joys to come, and the transitory pleasures of this uncertain life, nor the wrath of God, nor the fear of hell, nor the vanity of all presuming and divining arts, are able to remove the Prophets from their feeble stays, I can not otherwise conceive but that they are Seperati in diem malum, and shall abide the censure which is 
Amos. 6. 3  reserved for the reprobate. It is enough for me to haue made proffer of a cleansing oil, for the cure of their impostumat and filthy sores: for though they find small ease thereby, the fault is neither in mine oil nor me, but in the rancknesse of their angry flesh, which swelling with abundance of ill humovrs suffers not the medicine to rest, where it may bring remedy. Wherefore to take my leave of you( good M. secretary) with the same regard wherewith I first begun, my suit is, that according to the perfect trust, which I repose more in you then others, according to the sound conceit which I haue had; and not without good reason, of your knowledge and abilitye to judge, and by the friendly zeal which I profess, and ever will perform unto yourself, that it will please you to vouchsafe this full discourse against false Prophecies and Prophets, the running over and perusing with a single e●e, and thereupon to adjudge it either to the flamme, or to the print, as seemeth best in your opinion. The grounds against which I haue bent my battery, are perilous to the peace and quiet of a common wealth, the personnes which profess them are for the most parte, Infesti regibus, and either practise to keep open wounds of disgrace& jealousy, which were first inflicted by their glozing tongues, or like divisions and Sextines thrive, and wax more wealthy by the dearth and plague of the common people. Touching myself as I said before, though care to publish my conceit vpon this ground, induced me to take in hand and finish this rude piece of work, yet do I carry such a resolute and ready will to keep both time and measure, with that music which contents your ear, as further then it pleaseth you to value or esteem the fruit, of almost one yeeres growth, it shall never haue any favour, liking, or consent of mine, to rush vpon the taste, or hazard of the multitude. Thus humbly craving of almighty God, that he will always bless you with his heavenly favour, in as ample measure as I haue tasted of your honourable freendshippe, I recommend the first fruits of my travail to your good conceit, and myself to your devotion.  
From Howarde house, this. 6. of june. Your most affectionate and assured friend, to his uttermost during life, henry Hoowarde.   

To the Reader.  
THat irregulare and wilful tyrant custom, whose bare word is holden and embraced as a law, constraineth me, though much against my will, to salute the Reader with a brief Epistle. For first I was never apt by nature, to crave acquaintance of a private person, with out urgent cause, much less at random of a multitude, which neither can be visible in one certain place at any time, as the civil laws set down, nor saluted otherwise then in a kind of generality. Where duty bindeth Pastors to instruct a flock, or counsellors are bound by fee, to discourse or plead, I can allow this course because there is none other choice, but where mens scopes are frank, what grace an other hath, in plotting for the favour of a person whom he never knew, or persuading with so many sundry sorts of men, whose humours he did never understand, I can not well conceive, but for mine own part I am taught by sapph, that no note of music, and by Crassus that no vain of rhetoric contenteth all mens ears, that listen or apply their sences to the sound or hermony. Beside, if it be thought& holden for a servile kind of flattery, to fawn or hunt for pleasing words, when I am sure before my suit begin, to take a flat repulse at one hand or other, I would be loth to hazard or engage myself, so far within the danger of unthankful men, as to leave it in their choice, whether they will consirue& interpret matters in good parte, or declaim with bitterness. For either the work itself deserveth praise, in which case, dainty wine is rather called into question, by those that haunt the tavern, then set forth and graced with an ivy garland, or else it smelleth of the sockette, and then we may with as much good maner crave to be believed in a lie, as countenaunced& born out in an oversight: again if the reader be so well disposed of his own good nature, as not to wrong himself by misdeeming of an other mans desert, the letter needeth not, if so severe in setting down a peremptory iudgement, as entreaty can not win his favour, it easeth not, if so wilful as no terms of courtesy can alter him, it booteth not. moreover, I haue noted and observed in mine own experience, that how pitiful soever, any preface hath been to the reader, if the style& matter were not worthy praise, small credite hath been gotten, and on the other side, where matters are well handled, it skilleth not in how reckelesse and secure a manner, we prescribe of those, whom reason moveth to be kind, and the goodness of the cause to stand indifferent. But to be short, of two things it behoveth me to give the readers warning, of what soever mood or quality they be. The first is, that although I mean God willing to defend and justify the matter of the book, yet will I not avow the faults, which are escaped in the Printing▪ for most reasonable and indifferent is that exception of the praetor Quod meo nomine gestum, non est, ratum non habebo. The second is a point of satisfaction, concerning that which being done with good advisement, may notwithstanding be mistaken as an error. For though I promised to make a clear dispatch of all the reasons, that are brought in defence of dreams, Oracles, astrology, conjuring, or any other mean,( from whence these prophecies are drawn) as it were in one mass or lump, before the winding up of the discourse▪ yet I haue vpon some better consideration of the matter, thought it to be more convenient, that every scruple may be satisfied and answered in his proper place, least either like a branch that is divided from the body, it may lose the former grace, or confusion might take away the greatest pleasure and delight, or the readers may be more encumbered, because the grounds and principles, upon which the greatest part of cauilles and conceits depend, will be worn out of memory. this being done, I could devise to entertain the reader with strange properties of herbs, and stones, which neither God infused at the first creating of the world, nor men of skill and practise in the simples haue observed since, and therefore it must be, that either they haue been abused to delight, and tickle the wild humores of this age, or for default of learning, in more weighty matters and discourses of more worth, haue presumed and obtruded by necessity. But when I call to mind, in howe base account such kindes of authores were esteemed in the time of Sozomen, as for want of knowledge, rather then they would bee silent, forged grounds and bent their studies, rather to the maintenance of vanity, then to increase of virtue, when I remember that we must account for every wast and idle word, and that such fantasies come never further out of season, then when grave matters are debated with authority, me thinks it is high time to leave a wanton haunt, lamenting the distempered and sickly taste of this diseased age, which like women that are spent with a disease called the green sickness, prefer chalk before sugar, and coals before comfittes. Thus leaving the judgements of my secret thoughts, to him onely that searcheth both heart and raynes, and of my labours to the learned, I wish to the Readers as to myself, and to all that profess one Christ, that we may build ourselves an everlasting tabernacle, in that hill of Sion, whose Prince is Verity, whose laws are Charity, whose limits are Eternity. Amen.  
From Howarde house this 6. of june. Thine so far as thou art unto truth, Henry Hoowarde.   

A defensative against the poison of supposed prophecies.  
AMong the manifold and most strange adventures, which that wily greek ulysses scaped, in his voyage homeward from the siege of Troy, by the conduct of Mineruas bottom,( as the glozing Poets feign) but rather as I judge, by the windlesse of a crafty wit. It chanced him after sundry storms and perils on the sea, to be driven by rage of weather, upon the coast of Circe the great sorceress: no less redoubted for her skill in magic, then reproved for her trade in wantonness. hereupon, ulysses speedily resolving with himself, to stay no longer in this tickle harbour of unsteadfast trust, then was requisite and needful, as well for repairing of his wracks, as refreshing of his train, was notwithstanding stopped on a sudden, in his full Carrier, according to the common lucke of greedy Hunters, which having the fair scope of their young desires in chase, either stumble unawares into traps of treason, which suspend their hope, or taste the liquour of unsound security, which bringeth sleep without honour. Thus fell the matter out in effect, between the cunning greek and the carnal Goddesse for after once unfeigned liking and delight in the person, grace and filled speeches of the trauailour, had made an open breach into the Ladies heart, by the Hope of outward sight, and rash desire, which none but in expert, though simplo and well meaning fools call love, had so forcibly surprised all the forces of her mind, as neither ston nor plant, figure nor character, gum nor Mineral, astrolabe nor Ephemerides, delighted any longer then she could apply them, to the compass of her own conceit,( which was the stinting of her louers speed) no practise of her pleasing arte, no proffer of great rule, no promise of enticing hopes, no charter of eternal happiness, no mean nor manner of alurement was omitted which might induce him to remain with her, to forget the dames of Greece, to make a virtue of constraint,& to embrace this lucke unlooked for, as the richest& most happy lot, that was reserved in the lap of destiny. But after it appeared by event, that neither those bright colours, which were laid abroad to beguile the sense, nor clouds of pleasure, nor distilling tears, nor baits of folly, nor fruits of favour, nor any thunderbolte of danger& disgrace, was able either to deceue or to discourage and affright a breast of Adamant, which prefereth duty before delight, surety before sensuality, honor before appetite, and the love which nature breedeth in all persons to their native foil, before the favours, which these luring Sirens promised in a foreign state, this Dame devised suddenly to break by force, what would not bend to favour,& therewithal, according to the manner of bad women( for of the better sort, I never speak without great reverence& due regard) diverting the sweet compass of her wonted favours from the scape of hope, to the gulf of desperate reuenge, she transformed all the mariners and pilots that conducted the fleet thither, into sundry shapes of savage& wild beasts, according to the diuers qualities& affectation of their humors. ulysses having been enured long with stratagems of the female kind, by practise& acquaintance with the captive dames of Troy, discerned easily that how soever others seemed to sustain the brunt, the storm was chiefly bent against himself: that his person had been rather spared for an other use, thē warranted or respited for term of life: that the chance was full of hazard, wile the dice were in a Ladies hand, and that none can less dispose or promise of themselves, then they that wholly linger& depend vpon the favor of a sorceress. wherefore he took it for a safer& a better course to dally then to loiter, to change his colour then his counterfeit, his fancy then his faith, his reason then his resolution, his humour for a time then his shape for ever: least over deep disdain of graces proffered, might inflame her wreakeful heart, to seek reuenge in a more offensive manner.  
To unveil at a mark that changeth every day, more often then the water Euripus doth ebb& flow, seemed too wild a match for old ulysses, to wrestle with a Lady of the Lake, which was able by the weight of her prerogative to commande the stars, too strong a labour for a weary trauailor: but to detain a raging wolf with such assurance by the ears, as neither she should bite, nor give just cause of ielosy, he thought would prove a piece of work more fit for Hercules,& yet not faisible by any man. But as poor castaways, which fly before the face of fear, haue seldom space to measure, or to view the ground before they leap, as it availeth no man alive, to oppose the shield of reason against the shaft of rigor: so this perplexed, and deeply discontented captive, sailing daintily between Scilla and Charibdis, between hope& fear between the read sea and the frozen gulf, determined to strike sail for a while in this narrow streight, and to give way to the foulness of the weather, till either reason might prevail against rage, or time which endeth both our cares and us, might restore his liberty. favour cometh by forbearing, not by force, Wildfire is put out with milk, wool driveth back the Cannon shot, nothing quencheth lime, save oil, the higher any man will raise his top, the lower must he settell his foundation, and whosoever seeketh to resist a Ladies edge, must first rebate it with humility. Wherefore according to the malice of the time, the rage of Venus in her altitude, and the peril of his own estate in great extremity: ulysses began to take out a new esson, to change his copy, to turn another leaf, and to please her by conformity, in reward whereof at length he compassed his own desire, and obtained licence at her hand, not onely for himself to take his leave: but for as many of his other Metamorphosid and transformed friends to resume their former shape, as either could not or would not counterpleade in private conference, that since the life of man is short and frail, the steps wherein wee tread unsure, the pleasures which we taste not durable, the mean whereby we reach them daungerous, the time of our account uncertain, and the troubles which molest us infinite: it is a far more harmless and secure estate to live contented with enough, and free from check of any Potentate, saving nature onely, who commandeth nothing without right: then to be pricked forward daily with a certain spur of kind, or Gadbee called reason, to so many daungerous and desperat attempts, as neither ●uffer men to feed with pleasure to repose at ease, to range at liberty, nor to live in order. The simplo sort, that pass away their weary dayes in silence and contempt like daisies in the field: were as good to be void of reason altogether, as to keep it like a Mine of treasure under ground without all use. And they that are advanced to the type of honour by the grace of times, and Princes, under and in whom they live, are overwhelmed and oppressed, with so many bleeding cares, as more in number by a multitude, haue lamented with salt tears that ever they were born to wear a crown, then delighted with secure content in the glory of their Empire. Who would not expect vpon the sight and publication of so fair a Charter, signed with a ladies hand, that the silie souls which had been long exiled from the comfort of their country and their friends, spending the chief parte of their time in chinks of rocks and hollow Caues, would haue flocked in great press and thronge to resume their bodies?  
But whether by combining with the qualities of earth, the grossest Element of all, wherein they lived and conversed most, during this general dismaie, or by a common error incident as well to man as to beast, in preferring pleasures which we daily taste, before the joys which flesh and blood can not discern, or by consorting with so many Creatures, altogether void of reason, or by contagion of that enchanted place, or by the influence of Planets, that were retrograde, or by practise of the sorceress which was expert, or by what other mean it came to pass I can not tell: but custom had so far corrupted nature, and eclipsed all the beams of grace, as almost none among so great a rout were willing to return to that prerogative, and excellence of kind by choice from which they were estranged by necessity. Some complained of the deintye sauces and devises about meate and drink, whereby men were daily moved to exceed and surfeit in their diet, and by consequent distempered with a mournful of maladies, whereas other living things neither wanted any sustenance that was needful to maintain the body nor desired any thing that was superfluous to pamper wantonness. Others yielded proof that they had already found more certain cure for all diseases in the Pastures then the Poticaries shops, and therefore rather choose to trust the Simples of the field, then the drugs of the deceitful. Another sort rejoiced at their clear dispatch and release from the weighty burden of aspiring thoughts, whereby many were incited to supplant anothers hope, before they found a mean to plant their own assurance. There wanted not a company which undertook to prove the brutish life by so much to be better and more excellent then ours, as to those which were of kind, it was always found most loouing, least offensive to strangers, best contented with their own estate, temperate in pleasure, abstinent from wrong, furthest from reuenge, and most straightly linked& united to that golden mean which maintaineth equity on Earth, and concord in Paradise. One that in youth had bent his study to the grounds of moral knowledge, sought to recomende this privilege allotted by the benefit of Nature to the kindes of unreasonable beasts, above all other mentioned before, that whereas men were always subject to the falsehood and deceit of persons whom they trusted and esteemed most, and found none other vent or passage, to the secret thoughts of seeming friends, then by the labour of the lips, which were as often bellows of abuse, as messengers of truth, al other creatures had their enemies determined by laws of kind, and were no sooner hatched from the shell, or brought into the light, but they conceived whom to fear and whom to friend, whom to shun and whom to follow.  
At last a little selie Beast called ●CHINIS, which had been holden& reputed as a Prophet many yeeres together in the Greekish camp, stepped forward to deliver up his verdict with the rest, and seeming not content with that which had been vouchsafe by his fellowes added other reasons of his own to like effect, and desired that ulysses would not press him to receive the gift of reason, as the favour of a friend, which experience had taught him to avoid and shun, as the shipwreck of security. For first of all he warraunted vpon his oath, that in this little space, he had already gotten and attained to more certain knowledge of the wind and Weather, by the rule of Nature onely proper to that kind whereof he was become a member since this late Metamorphosis then the deceitful artes of man could teach& therfore feared to be counted vain, and altogether void of wit, in exchanging grounds of proof for shadows of presumption. For whereas men committed diverse errors either by mistaking one cause, or one time for another, guessing without any certain ground, glaunsing without aim, fearing without reason, or feeling the sharp weather in their necks, before the proper cause were sounded to the bottom. He for his own parte never swerved in deming by those marks, which were assigned and prefixed without error but always upon foresight by engrafted knowledge where and when the perrie would arise, withdrew himself with speed into some hollow chink within the rock, till the storm were overblown and the calm restored. Beside, he seemed to be very glad that by shaking of the weighty clog of fraud and couine which adheareth onely to the reasonable part of man he should be free from all attachment and arrest, to answer before Minos the great judge of Hell, for the wilful spoil of many simplo souls, whom while he lived as a prophet in his Country, against all conscience and truth he had most unjustly robbed of their goods, under this deceitful mask of disguised prophecy. Notwithstanding yf it might haue pleased Circe to haue granted respite for so short a space, he was not unwilling to accept his human shape and utterance until he had confuted thoroughly the childish grounds, whereupon these Prophets build their trade, who never will give over this strange Alchimie, while fools are hasty to beleeue, or wisemen slow to punish, or the bait of guile may conceal the trecherye. Thus for the greater parte these foolish beasts renownced utterly the benefit of Circes grant upon these grounds and reasons, with a number more, and seemed careful to retire their steps from the traps and treasons of the world, which most commonly were bent against those that were best inclined. By which plain figure, represented for our better feeling of the falsehood of this slipper world, we may be mooned to lament and pity the gross ignorance of those, who waxing weary of the toils and travails of this transitory life, were very willing to retire, but understood not whither for default of skilful guides, had a mind or inclination to change, though to the worse, and rather choose to drown and to depress themselves into the grossest Element, then to advance their heartes and hopes to that jerusalem which lies a loft, by the wing of immortalitye. But far better stands the case with us, for though wee must confess that to be true, which God himself hath published& printed by the stamp of his Apostle S. paul, a blessed instrument among his elect, that if our hope were not extended beyond the bounds and limits of this life, the very saints themselves considering the multitude of cares and crosses which they bear: should not onely be reputed happelesse among 
1. Cor. 15. 19  men, but most wretched amongst beasts, yet when we call to mind the kindness of our merciful and loouing Father, who created us not by the pattern of the Prince of error, but after his own sacred 
Ephe. 4, Colos. 4. 2. Cor. 3,  Image in wisdom, iustice, temperance and truth gave us grace not onely to be called, but in very deed to be the sons 
1. John. 3.  of God, made us not much inferior in degrees of excellency to his holy-Aungels, and as S. Peter speaketh to express the fullness of our glory, 
a. Pet. 1. 4  divinae consorts naturae, partakers of the divine nature: none but such mad fools as determine in their hearre that there is no God, will consent in choice with these transformed castaways, since Sibilla one of their own ladies could aclowledge by her poems, uttered in the voice and person of almighty God {αβγδ}& C. Man having a perfect rule of reason in himself, and taking a direct and holy course: is an image of the Godhead. But as it falleth out by daily proof among ourselves that nothing slippeth sooner out of memory, then the print of benefits received from our friends: so man forgetful of his duty toward God, in recompense of many favours sent without dese●te, hath disteyned, this bright image of the Godhead, and moreover soiled the most holy Temple of the holy Ghost, with a multitude of execrable sins,& not disteyned it alone, but almost cassed himself quiter out of the book of life, and catalogue of blessed saints, to derive his petegree from a bastard Iyne, and in a sort to make enquiry for another Father, whom he might resemble in unlawful qualities. Of this kind I esteem and reckon those to be chief, who disdeyning in their heart that measure of human reason which God assigned at the first to mankind( as Michol scorned david, 
2. Reg. 6. 20  dancing in his nakedness before the ark) because it is not able to aspire above the clouds, nor sound the bottom of Gods providence,( which is a ford wherein an ox may wade, and a gnat may swim) haue hunted after beelzeebub the God of lies, set their faces against the sun, advanced Dagon in dispighte of the blessed Ark, shaken hands with Hell, and seeking to attain or reach by the compass of presuminge artes, what onely resteth in the secret will of God himself, haue plunged both themselves and all others that depend upon their council or aduise, over head and ears in the pit of infidelity.  
this was the trade of Echinis among the Greekes, as it hath been likewise of many prating Sichophantes with us, till very shane enforced them to wax● weary of their own abuses. It is the cup of Circe spiced with conceits and fancies for the nonce, to make ulysses his most skilful pilots to renounce their duties. It is the playnesonge whereupon those Crotchettes stood, which in the courses of all times and ages haue prefumed to take up ytching ears with deceitful music. These are the Pomgranats of that execrable Lake in Palestine, which en 'tice a li●orish and wanton eye to pluck: but are no sooner touched with the finger, but they dissolve to Ashes.  
To conclude this guessing and deuining after accidents to come, is the quintessence of Medeas Limbecke: which distilleth at the first into the veins with ease, and afterward breaketh out with uttermost extremity. Wherefore since Echinis had neither leave nor leisure to descry the poison of our glosinge prophecies, whose leaves are lies, whose fruits are fruitless, whose grounds are false, and whose events are mischievous: I will not stick to perfit by my labour what it seems he would as gladly haue begun with his, and by discredit of the fountains whence these vanities haue sprung, embattell truth with a wall of Adamant.  
now first of all▪ whereas some Writers more precisely( then were requisite upon so false a ground) haue divided this deuining trade or faculty, or whatsoever else we list to term it,( so we make not y an arte which hath not any certain or undoubted ground or principle whereupon to rest) into diuers kindes, whereof some are gotten by great diligence in study, others as it were inspired and infused from the roote of nature, I intend to take a shorter, and more ready way: because my reasons may be so much the better understood, rejecting without any difference, whatsoever ki●de of prophecy presumeth to divine or aim at any future accident, whose means are not already set on work: but merely to come, without knowledge of the next most natural& most proper causes.  
provided always, that this general restraint be not extended to such extraordinary visions and revelations, as haue chanced both before and under the lawe of Moses▪ and in like manner since the time of grace, for direction of the spouse of christ, which is the Church( for who dare bind or manacle the hands of him that made all the world?) and yet these things are not to bee received and embraced over hastelye▪ as seals and warrauntes of the will of God, without they bring the mark and stamp of lawful prophecy, whereof I mean by the grace of God to dyscourse at large, when I draw to the wyndvnge and knitting up of the matter▪ neither ought this general reproof of all dyuining mysteries, further then the knowledge of the proper and true causes will permit, to be taken as an error lately set on broache by me, since the strongest Patrons and defenders of the same, haue been sundry times enforced to retire and shrink back to their Trenches, by the volleys of approved arguments. Touching childish follies couched& comprised in the branches of this body which the devil hath adorned& set forth with his brightest colours of abuse, to procure a greater reverence& regard to lies, because it is scant possible for any man to recount them all which hath not b●ne an enter● ōmoner among the Satires of the wood, or of privy counsel with great Pan himself, it shalbe light enough to deem by these which are laid open to the common view of all the world, what pith or virtue may be drawn out of the rest, or what regard of duty and sincerity they bear to God, which are not a shamed in so bad a cause, to pretend a wetherbeaten visard of antiquity.  
The method which I purpose by the grace of God to keep in this discourse, shall first deliver after the manner of a brief discovery the causes that induced man to suspend his hope upon such toys of unsteadfast trust, as neither promise comfort in the present, nor assurance in the future. Then will I make it evident by full disproof of all those kindes of prophecy whereunto the people is addicted most what empty cisterns haue been digged by the labour of ungodly wits, and how much sooner any man may drown a 
Gen. 37. 20  joseph in the least of them, then take 
Iere. 38, 10.  up a ieremy. Afterward I mean to show good reasons to the learned in the laws of God, why not onely in the respect of duty and obedience to the statutes of the land, as diuers think, but even of zeal and duty toward God, all they that will persist in Iesus christ, are no less bound to fly the den of Prophets then the stews of Dalida, for the lips of both are like a dropping Honey comb, and their throats more bright then oil, but their judges as sharp as any sword, and their ends more bitter then wormwood. upon these premises it must by consequent appear, what kind of Prophets may be suffered in a godly common wealth, and which is the infallible touch and right stamp of prophecy, about which point, I mean God willing to take pain, after once the reasons whereupon the weight and substance of the cause depends, haue been enlarged. Last of all this treatise shall be sealed up with a full and perfect answer, to such seeming verities and deceitful reasons as haue been used in defence of diuers kindes of prophecy, to deceive the vulgar sort, which haue an eye to see, and an ear to hear, but no skill to judge, nor learning to dissolve the doubts, and sc●uples which are daily scattered abroad by the malignant adversary. This I conceive to be no less then the weight of the cause requires, as much as may suffice the moderate and gentle spirites which endeavour not so much to cauille as to understand,& a great deal more then the strongest Proctors of the other side shall be able with a Legion of familiars to answer, not in respect the reasons is●ewe from my pen which may olive in choice, but out of the bosom of truth herself, Quae magna est et preualet, which 
3. Esd. 4. 4  is great and prevaileth.  
First therfore, whosoever peizeth& esteemeth things not as they seem but as they are, can not deny that pride of nature, with an inward eagerness to perk above the state and calling, wherein we were created at the first, according to the likeness, but not in equality with God himself: inspired the first spark of life into the mindes of all divining whisperers. For after satan that sly S●pent& professed enemy to man, being far more subtle& more wily thē all other creatures( even as his offspring are at this day, more wise according to the iudgement of the world, that is in their generation, then the sons of light) perceived& discovered by watching at an inch, that notwithstanding God had planted our forefathers in the joys of Paradise, yet still he left them in a liberty to choose either good or bad, and tenants in this blessed state but onely during their good demeanoure, not for term of life: found out no better slight to antitype them at their entry into this double course, and to deject thē utterly from the type of happiness, then by promptinge and suggesting scruples of suspect and jealousy, to the mindes of these well meaning souls, as if God with a kind of envy, had forbidden them to meddle with this dainty fruit, foreseing that forthwith vpon the taste thereof, their eye sight should be cleared, and the film removed in such sort: as they might not onely discern between good and evil, which was not possible so long as they remained in this cave of ignorance, but beside, they should be tanquam Dij like Gods, and as it were coequal unto their Creator, whereupon we haue to note, that the mark whereat our first Parents roued, was equality with God: the bow wherewith they shot, vain glory: the shafts, aspiring thoughts feathered with mis-beleefe, and drawn out of the quiver of unconstancy: the wind which carried them beyond the mark, was contempt of God, satan himself gave aim, the Woman( as the weaker vessel) undertook to make the wager, and Adam by lending his ambitious and itching ears to lies, was abused before he could descry the peril: remorse with shane and horror, to present themselves before the face of God vpon so foul a fact, strooke up the game, the price was banishment from bliss, till the blessed seed of another Woman and a second eve, should crushe and bruise the self same serpents head, which was so proud a counsailoure to disobedience, till Christ the son of eve according to the flesh, should restore us to the place from whence we fell, dissolve the chains of Hell, wherein the godly were detained ever since the committing of this fault, and lead captivity captive. Thus by the promise of more glory then was due: we lost the favour which was assigned by mere mercy, by staring on the sun: we lost the benefit of common sense, by desiring to know much: we grew to know nothing, and though the devill undertook to warrant us that we should be as Gods: yet we must die like men, our breath is in our nostrils, and there is no comfort in Samaria, Eua enim a diabolo mutuauit peccatum. &c. For eve, saith S. Augustine, took up sin from satan as 
August. in Hipognost.  it were by loan, upon her own bare word, her husband by consenting unadvisedly, subscribed to the bonde, vsura crevit posteritati, but the burden of the loan or interest, hath ever lain and ever shall in the necks of 
4. Esd. 7, 41  their posterity. O quid fecisti Adam? &c. O Adam what hast thou done? for though the fault were onely thine, yet the fine is ours, and as we taste even by the sharpest sauce of our own experience, In Adam, omnes morimur, 
1, Cor 15. 22  we die all in Adam &c. But why should I so much press this president of a frail and corruptible man, since Lucifer one of the brightest 
Esay. 14, 15  stars in heaven, saying in his heart, before the foundations of the world were laid( as diuers of the best divines affirm) that he would ascend up into the heaven, exalt his throne above the stars of God, sit in the Mount of the testament, in the sides of the North, and be like unto the highest: was dejected from his scaling Ladder into hell, and sleepeth with the uncircumcised. This was both the roote, and the reward of comparing with the mighty stroke, and wide stretching arms of God, and of presumptuous labour, to inquire and search the bottom of conceled mysteries, which ought to lie most secret in the deck, till the time wherein it pleaseth him to publish and reveal them, either in his iudgement or his mercy. The paynims gave more reverence to the feigned Gods, then this amounteth to, they lived in a greater awe, and seemed more to tremble at supposed majesty, then we do at the presence of the true God of Hostes, as appeareth plainly by their figures. For what gained Pan, by comparing with Apollo? Arachne with Minerua? Silenus with mercury? what gained Semele, by the sight of Bacchus the God of cups, though she were his paramore? Phaethon by managing the Teeme of Phebus, though he were his Father? Icarus by mounting upward with his wings of wax, though directed by Dedalus? Farfalla the poor fly, by sporting with the flamme, though for exceeding love to light, the bird that built her nest within the circled of the sun for sure defence, the Satires that presumed but to kiss the coals, which Prometheus had kindled in token of humility? The lightning striketh at the tops of mountains, the Pine-aples& cedar trees are most subject to the winds, Et plus plerunque habent ad ruinam, ponderis quae sunt altiora. Beside, if 
Lactant. de vera relic.  God should always utter and reveal his mysteries, by ordinary course of arte: he were no God[ saith Plato] or yf man were made acquainted with the secrets of his providence, by the gift of Nature, they might claim the chief prerogative of high diuinitye: wherefore some things he revealeth, as a careful father to express his yove, others of more moment he concealeth, as a jealous God to represent his glory. The 
1. Reg, 5, 3,  veiled ark, was to the levites health and comfort in distress, but to the Philistines a Cockatrice in the brunt of their calamities: while it restend in the Church, a warrant of Gods holy presence, while it wandered among idolaters, a 
1. Iud. 5, 9,  messenger of indignation. The light which shined before paul made him blind for a season, that he might see for ever,& so great was the majesty of God among the Iewes, so long as they remained stead fast in the covenant: as while it shined in the sacred place, not one among the Priestes durst either 
2. Par. 5, 14,  step within the same, or 
2. Par. 7, 4,  minister. The Disciples wondered to find christ conferring with a schismatic of Samaria, considering the Iewes refuse to deal with such: and yet not one would ask 
joh. 4, 27,  Quid quaeris, aut quid loquéris cum ea, what inquire you or what moveth you to talk with her? Peter was not suffered to know what should 
joh. 21, 22,  become of John, neither durst S. paul himself presume to wade more deeply then discreetly in the stream of providence. The most that jacob gained by tugging and contendyng with an angel all the night, for any thing I find, was loss of sleep, with the 
Gen. 32, 31  shrinking of a sinnewe. If thou search too deep[ saith Esdras] thou shalt deeply wonder, and why so? the reason follows, 
4. Esd. 14 26  because neither can thine eye be satisfied with sight, nor thine ear with hearing, wherefore the counsel which the Preacher giveth, to 
Pro. 23. 4,  confine and stint our wisdom within certain bounds is passing sound, again in 
Eccl. 3, 22,  pluribus Domini operibus, non esse curiosum, not to be over curious or inquisitive about the sund●y works of the almighty, not to 
Eccl. 45. 23  aspire to things which cannot be attained by the frailty of our nature, nor to make enquiry after hidden mysteries, that are too deep for vs. The sense of man is over shallow for so deep a ford, which mad● S. paul cry out O altitudo to the Romaines. Lactantius inueighes exceedingly against al those, whose chief delight 
de falsa sap. lib. 2. ca. 20  and exercise, it is Inconcessa scrutari to search for unlawful things, and Tacitus in rippyng up the causes which induced a young Gentleman called Libo, to repair unto such prophetes as wee blame for counsel, touching things to come: terms them Stolida et vana, vel si mollius 
Annal. li. 2.  accipias miseranda, foolish and vain things, or if wee list to construe them with greater favour, or in a milder sort, matters that move not so much admiration as pity. Who seeks for knowledge either in despite, or by maner of comparison with God: is like to speed as well as Hipseles Dogges that barked at the moon, or as Aristotle our grand Philosopher, who cast himself into the river Nilus, as some writ because he could not find by any labour or enquiry, from what head it issued into Egypt. It grieved him exceedingly to confess his ignorance, in any point that might be searched out, or attained to by the wit of man: and yet a certain learned father is of the mind, that light footing maketh better speed in so deep a sand. Et plus sapere interdum vulgus, quod quantum opus est sapiat. And the vulgar sort 
Lactan. de orig. err.  may be reputed wiser oftentimes in this, that they are no wiser then they ought to be. We must remember that poor Bethelem, which was a Village least accounted of among the Iewes: became the bravest of them all, according to the sentence of the Prophet Miche, whereas proud and scornful Capernaum, for presuming to aspire and perk above the clouds, according to the sentence of our saviour 
Mat. 11, 23.  Quise exaltat &c. was brought down to nothing God looued david for his plain simplicity and singelnesse of heart, and turned all the practise& devise of false 
1. Par. 29. 27  Achitophel into smoke: he picketh out the follies 
1. Cor. 1. 27.  of this world, to confounded the politic▪ he granteth wise doom unto those that are not high minded but captivate, their reason to his rule, and as we read in barnard, liketh better of that ignorance in nice and dainty mysteries, which confesseth but presumeth not: thē of a brawling kind of knowledge, which presumes but understandeth not. Non 
Eccl. 3. 23  est necessarium, it is not necessary saith the Preacher, to behold those things with our eyes, which are concealed in a cloud or under a mistye veil, and that for two causes. The first for that 
Eccl. 8, 7.  futura nullo sciri possunt nuntio, things which are absolutely to come can not be learned or inquired out by any messenger, and then because it is as clear as truth itself, that 
Pro. 25, 27  Qui scrutator est maiestatis, opprimetur a gloria, he that is a searcher of the divine majesty, shall be daunted and oppressed by the brightness of his glory. This may be one, although perhaps not the sole or onely cause, why God commaun dyng that none but Aaron and bys sons should set their foot with in the sacred vaults and secret places of the Temple, stinteth vulgar persons within such narrow bounds: as he would not suffer them to prie or peep at any thing within, upon pain of death, before the same 
Num. 4, 20.  we are folded up with reverence. In 
Hero. lib. 2  egypt they that were most perfect and precise in the trade of prophecy, would not afford the perfect skill thereof to any other, then( h) their chiefest God: as yf it were a gift of too great value and account, to be communicated unto such base kindes of men, as might either be withdrawn and wrested by the force of tyranny, from the rule of truth, or abused by the vail of ignorance, or corrupted by the bait of honour. S. Paul adviseth all men, rather to be 
Rom▪ 11, 20.  timorous, then over bold: which the Preacher calleth, Tantum sapere quantum 
Eccl. 7. 17  necesse est, to be no wiser then is requisire, least we be amazed. Elias understood no more of future things, then it pleased God by favour to reveal: as appeareth by the manner of his dealing with the Sunamite, 
4 Reg. 4. 17  Dominus celauit, mea& non indicavit mihi, God hath concealed this from me saieth the Prophet, and hath not declared it. The angel which was sent to Esdras 
4. Esd. 4, 52  could say nothing touching life, and in the word of God, it is expressed as a principle, that they which 
4. Esd. 4, 2.  live upon the ground, cannot attain to perfect knowledge of the things that are above. 
●ap. 9, 15.  Corpus enim quod corrumpitur, aggravat animam, &c. for the dross of this corruptible body, maketh the soul more ponderous. God 
1. Reg. 17. 7.  iudgeth not as man, neither can his counsels be comprised within the 
tub. 3. 22.  compass of our frail capacity. The mother of our Prophecies is pride, the sister emulation, the grandam vile ingratitude: and therefore according to the nature of the 
Rom. 11. 16.  roote, we deem of the branch, and as the Prophet speaketh 
Ezec. 16. 44  Sicut matter& filia, as the dam is, so proves the daughter. To challenge more thē falleth to our part to play, is for all the world, as if a man would sail against the stream of order,& the wind of providence. For though the scriptures call us goddes sometimes, because we are the sons of God by adoption and grace: yet our dayes are numbered, and the pleasures of this life shall haue an end, because we were the sons of Adam by transgression. The glory of this world is smoke, the wisdom folly, the delights unsteadfast, the desires irresolute, and the very life itself, from which, as from the distaff of the destinies, so many miseries and great mishaps are daily sponne, is so brittle and unsure: as in the word of God it is compared often to the print of an arrow in the air, of a vessel in a running stream, of a visage in a glass, what would you more? to a blast, a bubble, a flower, a pilgrimage, a vapour and a shadow. Wherefore, as it were a foolish bargain, to purchase all the world with hazard of our souls, so were it in all points as great and gross an oversight, to seek help where no truth is found, or to ●●eferre the perking Cedars, which gave shadow to the wicked Priestes of Baal and Astaroth, before the dearly Goord, under which the Prophet jonas slept in his way to niniveh. By this we see, the first original of mens unruly labours, to divine of accidents to come, and that before the plumes of peevish pride, which is defined by Saint Augustine, to be: Peruersae celsitudinis appetitus, the coveting of perverse height or dignity betrailed in the dust( or rather ashes) of repentance and humility: the devill will not cease to egg us in the wonted manner, to the search of mysteries unsearchable, and making bold comparisons with the almighty: but whosoever hath been trained by sincere aduise, and taught to stoupe down to the lure of an humble heart, shall never want a succour and secure defence in the foulest weather.  
Another cause, which driveth men to seek for these deceitful remedies: is deep mistrust and diffidence in God himself, which tendeth to the wrack of souls, and derogation from his most divine and sacred majesty. For if our trust were wholly planted in the fear and love of him, if we thought he were as willing by his mercy as able by his might, to refresh our labours and relieve our wants, if we were persuaded that his sinews could not shrink, and that not one can perish, which delighteth in the shadow of his holy wings: we would not lurk and loytour in the crazy bulwarks of unstable 
Nah. 3. 6.  hopes, which are compared aptly by the Prophet Nahum, to the shelter of a naked hedge in a frosty night, nor repose the weight of all our fortune in this life and favour in the next, upon a staff of reede which pierceth through their hands, that lean upon it with assured 
4. Reg. 18. 21.  confidence. May we not demand of flesh and blood, what coullour of in-iustyce it could ever find in the holy one of Israell, whereby it might be moved to forsake the beaten path of single truth, and 
Exo. 13. 22.  pursue the tracks of uncertain wandrynge? Was it Baal, that in the day time went before the people in a pillar of a cloud, and by night, of fire, because they should not want his aid at any need: or rather he that made both Baal and all his Priestes, to sweat and broil by the presence of his prophet? Why then should 
1. Reg. 28. 6.  Saule forsake the lawful ministers of truth, to crave aduise and council of the sorceress? Why should unfaithful Asa, give more credite to the 
2. Par. 16. 12  rules of physic, then to the promise of Iehoua? Why should wicked Ochozias demand resolutyon touching his recovery, of 
4. Reg 1. 3.  beelzeebub the God of Acaron, when the holy one of Israell is always ready to attend their cries, that depend upon his favour? Why should ahab prefer the dreams of Zedechias, before the message of the Prophet Miche, 
3. Reg. 22. 27.  from the very mouth of God: because he would not grease his head with oil, as the Prophet 
Psal. 140. 5.  david speaketh by assentation, nor content him in his humors? Why should the Centurion, which undertook the charge of conducting Saint paul to Rome, beleeue the 
Act. 27. 11.  master of the ship which had lost his mark in fowle weather, before the blessed Apostle: whose word was a certain Oracle to the Ministers of God in their adversity. We are not ignorant that none can be so mighty as the God that made us▪ nor is like to be so kind, as that loving father which hath fed us from our tender youth? and yet the malice of our sinful nature is so preposterous and beetle blind, that rather then the pride and wantonness of flesh, shall want a sillye prop to vndershore the ruins of old Adams walls: the very soul itself which Christ hath sealed with the sign of Tau, and redeemed by the merites of his death, shall pay for it. The devill draws his knowledge from the sufferance of God, and therefore what a folly were it to depend vpon the title of a tenant, which holds neither by soccage nor knights service, but by courtesy and sufferance at will: when wee may take a state from the Lord of lords( if we list to pay the fine of our repentance) not for ourselves onely, nor for the space of one and twenty year: but for our heires for ever? who craveth favour at the gaolers hand, that may receive it from the Prince? or who thirsteth for the pits, that may drink at the fountain? Vae enim illis cum ego ab eis recessero. 
Ose. 9. 2.  For woe be unto them saith God by the Prophet Osee, when I haue departed from them, that is, when I haue given them over. Our God is a jealous God, he will not be served nor honoured by halves, neither will he resign his glory to another: no man can serve two Maisters 
Esai. 42. 8.  that draw sundry ways, wee can not hold both of God and Mammon: for the cleaving and adhering unto one, is the quiter and absolute renouncing of another. There is no fellowship between 
2. Cor. 6. 15. 2. Cor. 10. 21.  light and darkness, between Christ and belial, between faith and infidelity, between the Temple of God and idols, between the table of God and of devils. The word of God, forbiddeth us to wave one garment both of Wollen and linen, to plough with an ox and an ass, to serve GOD and Baal, to halt on both sides, to be neither hot nor cold, to dwell both in Sion and Samaria, in jerusalem and jericho: for, Cor vnum, via vna, there is, but one heart and one way 
Iere. 32. 29. Zach. 14. 9.  saith ieremy, and to the like effect speaketh another Prophet▪ both God and his name shall bee one, &c. The Scriptures utterly reject all those that make flesh their arm,& how much more that wicked crew, which make hel gates their horrison: for better is one cluster of grapes in Ephraim, thē the dropping vintage of Abiezer, better a poor lodge in Bethel, then a pyramids in Egypt: better the room of a Porter in the house of God, then a golden palace in the kingdom of the reprobate. Our hearts ought to bee sincere and single in the sight of God, as Rechabs was to jehu, if we look to be advanced and lifted 
Iud. 8. 2.  up into the car of honour: God abhorreth those that can both laugh and weep, frown and flatter, gloze and sting together, and at once under one painted visard,& double faced Ianus of hypocrisy. Rebecca being wonderfully grieved and perplexed, with the civil strife which she felt within her womb: repaired unto God himself for council, 
Gene 25. 3. 2. Par. 20. 12  who revealed his intent and purpose in that mystery. The chiefest hold and shoote-anchor, that godly Iudas found in the surges of distress: was to advance both heart and hands to God alone, who sendeth many grievous plagues for proof and trial of our faith, that afterward he may be moved in his mercy, to reward it with an ouerrunning measure. Thus dealt david, josias, Ezechias, with the general consort of Gods chosen Saints, when either they were tempted by their home-bred enemy, inflamed with the rage of emulation, or assaulted by the world: which doth and ever will, protest herself a kind and tender 
joh. 15. 19.  mother to the wicked, but a cursed and malignant stepdame to the godly. Peter would repair for council, to none other then to the son of God himself, which had the 
joh. 6. 68.  word of life: because he knew, that onely Christ must be the pilot of his course, and the port of his entry. We know that God is always near at hand, to all that call upon him with a constant 
Soph. 3. 8,  faith, he commandeth us to range no further, then his lawe prescribeth, for 
Esai. 4. 5. 11.  intelligence of things to come. Ad 
Esai. 8 20.  legem potius& testimonium, &c. rather should come to the lawe and testimony of his own mouth: because to 
Esai. 42. 11.  utter or discover strange and new things, before they come to pass, he claimeth as a parcel of divine prerogative. It is God that hath created man, as a scholar in this life to learn, man hath not made himself, as a master, to command, or countermaunde, what is above his horrison: his hands haue cast the world as it were in a mould, and stretched out the skirts of heaven, like a rob of majesty. The desires of men are light, the marks whereby they take their aim not stable, and the guesses of a roving head are infinite. I deny not, but a messenger from a 
Prou. 25▪ 37  foreign land, as we read in Salomon, is like a cup of cold water to a thirsty soul: but we must take great heed withal, that this messenger be sent from 
Iere. 14. 15.  God, that his errand be inspired from above, not coined for a purpose, and that the message be not of that kind, whereof the Spanish proverb speaketh: Da luengas vias, luengas mentiras, from long journeys, large lies are afforded, &c. for like soil like seed, like flower like fruit, like labourers like husbandry, like lips like lettuce, and where the ground work is not sure, the frame which resteth and is built vpon the same, can not be durable. Men sought not God, saith the Prophet, and 
Iere. 10. 21.  therefore they could not understand: as if he should haue taught in plainer terms, that blindness were the just reward of incredulity. In this respect Saint james 
jac. 1. 5.  adviseth us, to seek wisdom if we want it, at the hand of God, and why not by another mean? The reason is set down by Salomon, because 
Prou▪ 2. 6.  Ex ore eius sapientia: and whosoever walketh with any other staff, may wander, but he cannot profit. We find, that Saule had no sooner shaken of his privy coat, of confidence and trust in God: but he was deadly wounded with one dart of mortal sin, and eftsoons with another, till at the length he waxed deaf, in stoping his indurate ears against the call of God, according to that rule of Salomon. The wicked 
Prou. 18. 3.  man, which hath been plundged once in the depth of sin: beginneth to despise, but shane and dishonour follow, Propter hoc enim, &c. For in 
Ephe. 5. 6.  this respect saith Paul, the wrath of God descended upon the children of distrust and incredulity: which by no greater measure of true faith, then one grain of mustard seed amounteth to, might haue removed mountaines. In like sort those wilful men, which( as the Prophet writes) declining from that constant hope, which is the salve of discontented mindes, cried out in fury, Desperauimus, are said forthwith to thrust 
Iere. 18. 12.  there hands among the thorns of voluntary sins: protesting that from that time forward, they would execute the peevish malice of their heartes, and live after their own fancy. Thus, when wee fly before the face of wanton fears, wee slip into the gulf of reprobation: from whence it is not possible to scape, till the last man be born, and the last fee discharged. If God be on our side: we need notfeare who skirmish in our face: if not, we strive against the stream, and unadvisedly consume and cast away that seed, which being better used and employed, 
mat▪ 21. 19.  might bring forth fruit five hundred fold, &c, For as the fig tr●e which was cursed by the mouth of God himself, brought forth leaves without fruit▪ and as S. Iude complaineth of the flitting clouds which 
I●d. 12.  promised, but let fall no rain: so doubtless, the glozyng prophecies of wicked men, are a kind of science which was never grafted by our heavenly Father, and therefore can be good for no man that is well affencted. Christ was content to die for his mortal enemies, and will he not direct the compass of his friends? he bare the burden of our sins, which was the greatest and most grievous of all other: and will he not regard our humble suit, when we depend upon his providence? he rent the vail, that all men might haue free passage, and access unto the seat of grace: and hath he left none other lantern, to direct our steps in stony ways, then prophecies of addle heads, which neither agree with his expressed will in other things, nor our behoof in these, with his honour nor our duty? Yes certainly, the self same charter which concludeth, that the godly King josias therefore loved God sincerely: because he banished 
4. Re. 23. 32  Pithones& Ariolos, Soothsayers, and such as divined by familiars, as we call them out of the land, will likewise justify this principle of Lactantius a learned father of the Church, that whosoever dealeth in this manner: 
Lact. de ori. err. lib, 21, cap 17,  vitam et salutem immolauit, hath sacrificed both his life and his salvation. Where unto we may likewise adjoin the verdict of chrysostom, that to esteem and make account of such divining whysperers, as raise a gain of hypocrisy: is 
Chrisost. in diuers. homil. 7,  to make flat shipwreck of that service and obedience to God, which we promised in baptism, for he that will be advised by a Prince of error,[ saith S. barnard] saved without a lawful mean, or conducted by vnskilfull guides: is not sound but sick, not wise but wilful, not in state to prosper, but in case to perish. Let us put the case, that for punishment of incredulity, God would cast us off, as sometime he did the Iewes: would satan[ think we] take us into guard? who by the malice of a spoylinge nature, wanders up and 
1. Pet, 5, 8,  down like a roaring Lion, seeking whom he may devour, and would undoubtedly, make havoc in the fold of Christ, if providence had not already kerbed, and restrained him so short: that he can not step nor start one inch, beyond the bounds and limits which are appointed as a jail or prison of iniquity. S. Augustine compareth the devill in his greatest ruff and jollity, to those eager labourers, which digging at the metals, want neither will nor instruments, as mattocks, spades, &c, to reach even to the center of the soil if it were possible: and yet for all that, neither they, nor Sathans ministers, which are always mining in the dealings of this world, dare presume to dig more deep or wide, by the breadth of one straw, then God which is the master, or his angels, which are overseers of the work, will suffer them.  
The devill durst not for his ears attempt the spoil of 
job. 1, 12.  job, before he had obtained leave of God himself: and then but for a trial of his virtue neither, and with this restraint, that howsoever he were used with his goods, which were but chips and fortunes tennise-balles: ne manum in illum extenderet, that he should not in any wise, stretch forth his hand against his person. He could not rush into a filthy heard of swine without a special 
Mat. 8. 31,  grant: although this kind of cattle, were the fittest of all other, to lodge and entertain a muddy guest, that delighteth in nothing that is pure and holy. Man may be retrograde in the course of virtue, but God is faithful, and permitteth no man to be 
1. Cor. 13,  tented above his strength: he knows as well the mean, to deliver his elect& chosen from the danger of assault, as to rescue the wilful till the 
2. Pet. 2, 9,  day of dreadful sentence to be punished. wherefore, I may be bold to speak of this kind of prophets, as 
Baruc. 6. 35.  Baruch doth of idols, to the same effect, though in an other sort. They deliver not the feeble from the strong: they save no man from death: they restore not the blind to sight, nor comfort any man in misery, to conclude, Nullum Dei opus cum illis, there is no work of God, nor sign of grace among them: and therfore they may be recounted among those, which are wise in mischief, as we read in 
jer. 4▪ 21,  jeremy, but can do nothing that belongs to godliness: we may deem by the fruits which follow. For 
joh. 10, 21,  Nunquid daemon potest ape rire oculos? can a devill open or vnseale your eyes, saith our saviour Christ in the gospel? no, rather will he blear them with a mist of error. Is it possible for any man, to cast out devils in the name of beelzeebub, the great fiende of hell? no, that were against all reason, since 
Luk. 11, 17,  no state nor regiment, which is divided in itself, can long continue. We confess with S. paul, that to those that yove God faithfully,& as they ought▪ all things 
Rom. 8, 28  turn to good, but note withall, that doth never otherwise assist his servants, then 
2. Par. 19. 11,  in bonis, in good things: and therefore we may prove much, but we must 
1. Thes. 2, 5,  hold the best,& though all things bee lawful, in that sense which the Scripture meaneth: yet all things are not 
1. Cor. 6, 12,  expedient, in that maner which our heart desireth. Our names were given up to God in baptism, at what time wee made an entry to the way of life: and therefore, wee may neither turn to the left hand, nor the right, but they that haue received earneste from the devill take an other course, and a singular delight, in making Princes 
Osee. 7, 3,  merry with their malice, as the prophet speaketh, and the people with their leasing. The devill is a liar, and a 
joh. 8, 44,  father of that faculty: his end is horror: his mean abuse,& his purpose mischief. May we gather figs of a Thistle, grapes of a briar, or roses of a nettel? I think not. Can we find a rightwise man in Tyre, or a chast virgin in sodom? much less no more is it possible, for us to reap any godly fruit or benefit, by any kind of council or aduise, that proceedeth from the practise of a common enemy, further then as sometime it plea seth God, to transfer the malice of a froward heart, to the safeguard and protection of his servants: as in the sale of joseph into Egypt: in the drift of turning Balams curse against the rebrobate: in redeeming all mankind from hell: by that dishonourable death upon the curse, which was inflicted vpon the guilty 
Osee. 5. 13,  Ephraim went to Assur, saith the prophet, and to the wreakful king: but what good event succeeded upon so long a journey? mary this forsooth, that Assur could not cure their wound, nor release them from the chains of servitude. Saul brought the weighty censure of almighty God, upon his own neck with greater speed, by conferring& 
1. Par. 10. 30,  consulting with the sorceress 
4. Reg. 1, 5,  Ochozias, by demanding council touching his disease, of beelzeebub the God of Accaron: yielded up both the life of this world and hope of the world to come, as a fine for most detestable ingratitude. The tender child of 
3. Reg. 14, 9,  jeroboam, was clean swept away, by the blast of untimely death: for the golden calves which his wicked father had erected, as it were in despite of God himself in Dan and Bethel. In like sort 
Soer. lib, 3, cap. 5,  Manes that vile heretic, had no sooner undertook the cure of the kings son of Persia, but it deceased in that very moment. The text aboundeth with examples of the Sorcerers in Egypt, which were able to bring frogs and grasshoppers upon the land, with diuers other plagues: as Pandora with her box of malladies, infected al the world: but neither could she nor they, release and rid the country from the same, without help of a godly Moyses. Much after the same manner, the prophets of this time, will give a likely guess or aim at the falling out of mischiefs, plotted by themselves, our witches also will not stick to pynch and pine their neighbours cattle, kill their pullayne, turn their Ale, and hold their credite with the simplo people by shrewd turns: supposing it to be sufficient for the maintenance ther of, yf either they can move the world to fear or to admire, but there is not one among them to be found that worketh any good, no not one, their throat is an open sepulchre, and their steps lead to hell: and as the Prophet speaketh: Sapientes sunt ad mala, bona autem faceri nescierunt.  
I could enlarge my speech vpon this point, in proving howe precisely the Prophets imitate the tyrant Naas, in demanding our 
1. Reg. 11, 2,  right eyes for tribute: that is, the light of our religious understanding: but I pass it over. The devill their great Oracle, never taketh any pain or travail, saith good old father Gerson, without certain hope and promise of reward: let him haue his ordinary fee, which is assured confidence in wicked artes, and he will promise all the world, as he did to Christ, though that promise ever proveth void, and desolueth into nothing? The slight and practise of this gamester, is to hoist us vpwith pretence of favour and fair promises: that afterward he may be sure to trice us with a greater hazard, as I mean to prove when I come to publish and recount the manifold mishaps, of sundry persons of great calling: which forsook the pleasing springs of ordinary knowledge, for the pits and leaking cisterns of the devils sophistry. It is enough for us to learn by this, that nothing is more opposite to constant yove, thē mistrust and jealousy: nothing more offensive in the sight of God, then confidence reposed in an arm of flesh: nothing that more inciteth foolish men to quest vpon the glimpse of future light( which no carnal eyes, can possibly discern) then casting of unfaithful and mistrustful doubts: least either our almighty God and loouing father, be lodged as the 
Euseb. hist. lib. 6, cap. 35  Prophet said of Baal, in diuersorio, in his inn, so as he can not hear, or so forgetful of his servants, as he will not help, or so void of ordinary means, as it lies not in him to relieve us in necessity. neither let it move us, that God granteth not upon the sudden, what soever importunity can ask: for sometimes he rejecteth our request for our own behoof, as he dealt with 
3. Re. 18, 27  paul, and granteth to the wicked at an other time their own desires to their utter overthrow, as appeareth in the 
2. Cor. 12. 9  scriptures: and hereupon, S. Augustine gathereth a comfortable and 
(a) 1. Reg, 8, 9,  a certain rule, that whensoever we crave any thing of God, with zealous prayer, and sincere repentance for our sins, which is both fit for us to receive, and for him to give, Aut dabit quod petimus, aut quod novit 
De doct. Christ.  esse vtilius: either he will grant the same which we require, or what he knows by providence, to bee more profitable: our understanding in the matters of the world is limited, and may err in choice, the wisdom of God is infinite, and therefore can never swerne by direction. To conclude, as it is certain that God will neither cast of those, that depend vpon his care, nor protect or warrant any man that diggeth under ground for pipes and conduits of intelligence: so nothing is more evident then that distrust either in the will or in the work of God, is that Gadbee which hath urged and provoked many wanton wits, to seek for other naked helps, which always shrink before a storm, and give them over in their most necessity.  
Furthermore, the pliant readiness of brainsick fools, to cherish idle dreams and fancies, even as babes of their own begetting, to ascribe diuinitye to vain conceits, to flatter themselves with a fruitless hope of things that neither did, nor can ever come to pass, and to beleeue that whatsoever certain mountebanckes pretend is truth, and that there is small difference, between the show of seeming Prophets and the substance of true prophesy, last of all credulity, to speak plain English, the nurse of error, hath been another certain▪ cause, why so many simplo men, declining rather after shadows of apparance then discoveries of proof: haue been so grossly blinded, with the vanities and mascarados of abuse, as neither they could fly the chase which leadeth to decay, nor shun that Lions den, wherein so many steps of entry, but not one of safe return, may be discovered. Non enim cum fall untur isti, &c. For our maner is not, saieth Chrysostome, 
In 2. epist. ad Tim. hom, 4,  to reprove those Prophets when they olive, which is their common guise: but to admire them, when they jump upon a point of truth, though beside all rules and grounds of certainty: which chanceth very seldom. We need not rifle in the Monuments of former times, so long as the present age wherein we live, may furnish us with store of most strange examples. For though we haue been yearly mated, and abused with blind almanacs, in such a sort, as whosoever buies the same, as directories either of the weather or of the world: may be truly said, to be made a fool, for good lucke sake upon the first of Ianuarie, though the Prophets and wise men, as diverse call them by a figure in this age, deliver not fine gold for brass, as Glaucus did to Diomedes in exchange, but smoke for silver, though the vessels of our ordinary traffic in this kind, bring home neither gold nor silver, like the fleet of Salomon that travailed to Ophir, but pyld 
3. Reg. 10. 22.  apes and bullocks: yet are we prove and eager still, to put forth the stock of all our wits and faculties, in hope of chips, with no less pining thirst of novelties, then if the world of vanities were newly to begin▪ and the race of folly could never haue an end. The wiser sort of men▪ hath ever made their chief account, {αβγδ} of the second wit which comes by purchase: but nothing warneth us against the third and fourth abuse, which reckless manner grows vpon simplicity. The vulgar sort at Athens, were so foolish as to think, that Minos was inspired in a certain hollow cave or vault by jupiter, with civil laws: which forthwith upon his coming out, while dame folly was in her chiefest pride, he made to be enacted and approved by consent of the people. The Romaines held the like conceit, of Numa Pompilius their King: as if he neither had invented or persuaded any lawe, without aduise of the nymph Egeria, with whom for a better colour of the guile, he pretended private conference. This gross credulity, the mortal and professed enemy to constant faith, bewitched diverse learned men so far, and Plato with the rest: as they believed certainlye, that Socrates the Paynim, was directed as second Isaac, by an angel from above: where as in very deed, either there was no such thing▪ or if there were, it was the light of nature, which teacheth us, saieth Origen, the way to virtue, without any 
In 4. Iud.  prompter of experience. With these, wee may compare the swarms of simplo and seduced souls, who thought that where Dagon was, the field could not be lost: that Bel devoured all the Kings allowance, for his deintei fare: that God spake by blocks and carved stones: that Christ, who came to save the world by blood, should tyrannize with external pomp and shining majesty: that Mahomet the glozing sycophant, was inspired with a dove: that Munzer was incited and provoked by a blessed spirit, to raise the bowers of germany: and a multitude of others, whose blockish ignorance, deserveth not so much as the flourish of a pen: much less the record of antiquity. Both all and every one of these, was led to credite not a truth in deed, but a common error, soothed and augmented, by the voice and warrant of such wily persons, as made profit of their imbecility, in which respect▪ 
Cicero de divin. lib. 2  it is confessed by themselves, that oracles and idols never waxed dumb, till men became incredulous: as if our lightness in belief, had been their tongue, and our oversight, their credite. It may seem strange to those, which spy light at a narrow loop, that any man could be thus gross, as to delight in shadows: but whether such disorders sprung, as Tacitus supposeth, at the first, In adulationem praesentis 
Histor. li. 3.  potentiae, or by simplicity and ignorance in very deed: the matter is all one, for that they mounted by degrees to this exceeding height, and brought themselves into conceit, by long continuance. For as the giddy people, wexing wanton by long ranging in the leas of pride and liberty, had need bee kerbed at the straightest link of awe: so doubtless, their facility to wonder at vain toys, which carry strange apparance to the world, was such at the first: as no glozing Prophet could say more, then they would swear, and for Magnus gratias, as Terence says, they made up Ingentis. Whereupon, as rumors, by the wind of sundry mouths, are mounted far above the pitch of a common reach, and the strength of famed, increaseth by the length of travail: so by their impulsive means, the greater sort, which ever wanteth skill to discern and judge, were moved to admire the spirites of vain men, before they proved, as they ought, an ex Deo essent, 
Philip. 1. 10. 1. Thes. 5. 21 1. joh. 4. 1.  whether they were of God or otherwise. The first conceit, is like a clodde of sand, which gathering more store of matter, by diversity of tides and tract of time: becomes a shelf, and at the length a bar, to wrack vessels of the greatest burden, and touching men, which bend and apply their ears to the blast of every whisking north-wind[ as caesar hath observed in his history:] either we may note them, for the greater parte, to be fickle in their choice of friends, or discontented with the present state, or desirous to be dealing with great matters, or ouershotte and almost drunk, with the course of long calamity: so that whatsoever in the calm of peace is but reputed, tanquam fortuna siue casus, as fortune or chance, in the storm of trouble is esteemed, as the wrath of God: and again saith Tacitus, uti mos est vulgi fortuita ad culpam trahunt, as the manner of the common people is, they impute 
Tacit. Annal. lib. 3& 4.  things that are casual to default or negligence,& why so? forsooth because with Zebal in the book of Iudges, vmbtas hominum, quasi capita montium vident, et hoc error decipiuntur: they take mens shadows for the tops of mountaines, and are beguiled with 
Iud. 9. 36.  this error. Could Egypt ever haue made his prophets so simplo and so senseless, as to think, that onely by staring on the stars, which haue all one figure: they were able to divine of chances, that betid us in our lives and dealings? would Greece haue suspended their whole confidence, vpon the faith of Oracles, Persia upon belief in dreams, germany of witches, India of devils,& so forth every province, vpon one vain rest or other? so that wee might upbraid them as the prophet did the Iewes. According to the number of thy cities, are thy Gods O Iuda: and according to the number of 
Iere. 11. 13.  thy ways O jerusalem, hast thou erected and built altars of confusion, whereon sacrifice is offered to Baal &c. If that one spark of original infirmity, which remaineth as an heir loorne by discent, among the sons of Adam, had not tainted and infected our whole kind, with the dregs of error. faith is a virtue, no man will deny, but not rash belief, it must be suited and confirmed, to the course of duty and obedience to God: not irregulare, perceiueable, not imaginative, built upon the steadfast rock, which neither winds nor waves can move, not hanging in the air, fixed vpon certain principles, not volant at adventure. How then could the departure of godly moses from his charge, for no longer time then while he might confer with God, about his holy laws▪ upon the mount: excuse 
Exod. 32.  the wilful and unkind ingratitude of Israell in setting up a golden calf, as if both their old God and their old guide had forsaken thē Put the case, itserued Ieroboams turn for his own particular, in respect of wicked and vain policies, to set up his golden calves in Dan and Bethel: least the people by repairing yearly to jerusalem, as to 
3. Reg. 12. 30.  the place whereunto Gods true service was annexed, by the charter of his holy word, might in time be moved or persuaded, to retire back to the regiment of Iuda was this a reason why the dearly subiectes, should at any time agnise them for their lawful Goddes, or ascribe their safe deliverance out of the hands of Egypt, to their mercy? Must the brazen Serpent suddenly bee made a god, because it was ordained in the wilderness to 
Num. 21. 9.  cure diverse grievous maladies, in the 
joh. 3. 14.  figure of his sacred blood, who cleansed all the filthy spots and steines, of our original iniquity? Or is not this a way, to deprave and quiter pervert the nature of a sign, when wee seek to use, or rather to abuse the same▪ as an instrument or object, of advancing our conceits, to the wicked worship of an idol? These break neck down falls of the godly, can not choose but seem passing grievous, as the Preacher saith: homini habenti sensum, to a man that hath understanding: but yet it pleaseth God, to suffer diuers scandals in the Church, by reason of our over great facility to flyde, and those either to make proof of all, that as S. paul wrytes, they that are 
1. Cor▪ 11. 19  tried, may be manifest: or to punish former sins in 
3, Re. 22, 22,  some, or to raise a mean of 
Ex. 4, et passi.  working grace in others. simon Magus had no sooner made a proffer, of his skill in 
Act. 8 9,  witchery, which abused simplo eyes: but some affirmed him, to be the power of God, that is called great, and yet it pleased God within a while, to match and over match him, in such a sort as for very shane of his own default, and admiration of the ministers of God, he would haue 
Act. 8, 19  purchased a plade among them: if either grace could haue been bought with gold, or the scope of godly miracles had been increase of treasure▪ In like sort, after paul and Barnabas had restored a lame cripple, to the perfect use of his limbs: some would haue sacrificed in their honor, by the style of 
Act. 14. 17,  jupiter and mercury, as though the name of Iesus, whereunto the knees of all things 
Phil. 21, 10,  bow, both in heaven and earth, and underneath the same, were of no force: unless, Di● similes homihibus, Gods like to men, had descended in a lively shape to visit them. The fond 
Act. 14,  islanders at Mitilen, which presumed unadvisedly, that the Viper which crept vpon the hand of S. paul, as he warmed him among the rest, after his escape from shipwreck, was sent down for a punishment of murder, or some other heinous crime: would needs haue dubbed him a God upon the sudden, with as slender reason, when they saw no festering nor swelling in the place affencted, leapyng, as the proverb speaketh, out of a quakinge cold into a sealding sit, that is, out of the less, into a greater and more desperate extremity. One day, the Iewes would make christ their king an other day▪ they laid wait to trip him in his speeches, at one time, they cut down branches from the trees, and spread their garments in his way: at an other, they bade crucifige. There was neither moderation in their favours, nor temper in their malice, no touch of truth, no weight of wisdom, nor regard of reason. And albeit, ytching mutability brought forth no worse effects, then error in one point or two( as doubtless it is like a common sluice, to let in all the poison of deceit:) yet wysemen, will esteem it as a token of great imbecilli●ie in those, which seek to guard their fortune by their wit, to lie naked and open to abuse, and never to be longer free, from the practise of enticing baits: then till new traps and treasons, may be couched under leaves of laurel, to deceive the credulous. upon this ground, depends the general misdeeming, and mistaking of the proper causes of all strange effects, as when the Paynims in the first beginning of the Church, ascribed all mis-fortunes, to the public preaching 
Tertul. in apology.  and receiving of the faith of Christ: whereas, if any consequent might be derived from this ground, the plagues were great, because mens ears were not more open, to the voice of their redeemer. I need not vouch examples in this matter, because nothing is more rise and common, in the practise of our life: then for men that either want experience or grace, to make such a mixture, in strange accidents that happen without any rule, as hath not Rationem causae ad effectum, that is affinity, regard or reference: which every cause may claim and challenge, to his proper and peculiar effect by reason. Such bad Philosophers, may be compared to young boyes, who sinking under water, when they first begin to swim: take hold of whatsoever cometh first to hand, though it be but a bul-rush, or to the new found Alchimistes of our owntime, which take vpon them, to make quid libet ex quolibet, weaving and vnweauing daily the luckelesse web of Penelope: without either reason for their mystery, or reward for their labour. Cicero declareth a great desire, to vndershore the ruins of conjectural deceit, with a new found principle, that the world was framed in such order at the first beginning: Vt certis rebus signa quaedā praecurrerent, that certain signs or tokens, should always run before certain things, to give a glimpse or light of their approaching. But though we should admit this rule in certain things: yet can it not be stretched unto al, nor to the principal before the base, or if it might extend to all: it could avail us little, so long as our sences are too dull to descry this secret light, which lurketh in the breast of nature. The publication of such vain& friuelous conceits, as these: is a better mean to foster ignorance, then to wean the wild and wanton heads of this unruly age, from the milk of vanity. For what reason can any man alive, either learned or unlearned bring: why the Satirisk which appeared to the mother of dionysius the Tyrant, when she bare him in hir womb, should rather make impression in the nature of the child, of a pregnant wit, as the Prophets said: then of a savage and unquenchable desire of blood, which was afterward approved by the sequel? Why should the swarm of wasps, which light by fortune on the side of Diones ship: declare that all his dealings should not be durable, but bright and splendent for the time: rather then waspish and offensive, according to the nature of that sharp significant? Why should the birth of a girl with two heads, rather import mutiny and rebellion in the common wealth: 
1. Cor. 11, 3, Eph. 5, 23  then breach of wedlock in private familyes, since first the child was born, not in the guild hall, but in a private house: and then not every man In genere, nor yet the sex of men is a womans head, but her own proper husband as Saint paul proveth to the Corinthians? What kindred or affinity, could the Prophetes vouch between the town of Veios, and the river: why the first could not be surprised, by the force of spear and shield, till the latter, which ran nothing near unto the walls, were diverted by the force of men from the wonted channel. The vulgar sort, are wo●nt to live in fear of civil war, upon the sight of bloody streams in the air, and again, they look for store of grain▪ and plenty of all things, when the waters bear a ●●int, or colour, not unlike to milk▪ and yet a good▪ Philosopher can put them out of doubt, that the first proceedeth of a scalding vapour, drawn up by the sun, the second by infusion of the land water. again, if thunderboltes were always messengers of bad success: so many should not fall into the seas, in the desert and waste grounds, nor upon the tops of hills, where no man dwells, against whom, fortune may spend the malice of her raging shot: and yet the Romaines were ●o superstitious, even at the greatest height of their authority▪ as sometime they were content to differre, at another time to break off absolutely▪ their matters of great weight and moment, as forspoken by like fearful accidents: so that although the boultes and flashes did small hurt abroad, yet the Fathers were made fools at home, which endangered the pollidie. But Philosophers can show faire cards, to prove that while there is a son, an Oceane, and earth these things both haue done, will and must fall out, according to the seasen. Thunder never signifies any greater hurt, then it bringeth with itself, which is commonly noise and foul weather: beside, it worketh not vpon the body politic of any common wealth, but vpon the seas, the tops of hills, the cattle and the Cities. There may bee secret influence of Planets I confess, rather into one kind of subject than another▪ as the moon is found by plain experience, to bear her greatest stroke upon the seas▪ like wise in all things that are moist, and by consequent in the brains of man. There may bee moreover a kind of secret league, or harmony by mutual agreement between one bodve and another▪ as wo I●●tes tuned in one key, will sound together. Wee find sometime, a kind of discord or consent by kind▪ as when some trees will either pine or prosper, by the spreading branches of some others, that grow next, likewise when the corpes doth bleed in presence of the murderer, &c. diverse of these secret properties are found, to further or impeadh the growth or coming forward of such things as are: but not to figure or fore●el the course of any future accident, which cannot be said by ●s▪ to be at all▪ in respect of the great distance that is between the sign and the substance, till it happen▪ But such are the strange humours of our Prophets, as volesse they forge a new philosophy, with principles of 〈◇〉, hot by observing orderly, as our fathers did, but by supposing and presuming unadvisedly, as no wise men are wont to do they can neither reap the profit which they seek by g●ile, nor maintain the credite which they claim by privilege.  
Galen complaineth bitterly in sundry places of his works, of certain peevish mountebanks at Rome, who repining at his knowledge in the proper causes of ●ll things, belonging to his faculty, whereby strange cures were daily wrought( because it lay not in their skill to match the same) gave out by mean of whisperers in diuers places of the city, that he guessed not by ordinary means at mens diseases, or the time& maner of their death &c. But that he was a soothsayer, a prophet, and I know not what: not much unlike in malice to the stubborn Iewes, who 
Mat. 9, 34.  could not endure, that Christ should be said to cast out devils in any other name, then that of beelzeebub. For though to cure diseases, and to to drive out spirites, be a very laudable and godly work: yet not to do the same, by wicked and ungodly means, which made both Galen for his credite, and our saviour Christ for our instruction, to put in their answer. Much after the same sort, one Arantius a roman▪ was said to speak vpon his death bed▪ More vatum, after the manner of the prophets: though in very deed, he took his level by none other 
Taci. Annal lib. 6.  mark, then the common ground of reason. The Women of Corinth,[ as chrysostom writes] had a very strange kind of custom or use among them, which was, to set up lights or tapers, at the birth of every 
In 1. Cor. 4. homil. 14,  child with proper names: and look what name that taper bare which lasted longest in the burning the same would they trans-ferre, in token of good lucke, to the tender infant▪ as though there were▪ aff●●itie between these members of comparison, or the reason were indifferent, that because the wax was older and more durable in the light: therefore the qualities of health and strength, ought to be more proper 
Hier ad Paul  to the bodve. And hereupon it comes to pass, as S. jerom writes, that the world is best affencted to those toys, wherewith Christ is most offended. We may learn by that▪ which is reccorded in Valerius Maximus, a strong Proctor of the Pag●ne vanities: what a do there was in Rome, when the Marble idols waxed moist, although it be most proper to their kind▪ to sweat before the rain: but if the Capitole by chance were blasted with a flash of lightning( as it striketh often at the tops of steeples,& of necessity must haue a place whereon to light:) the general discouragement was no whit less, then if the fort had been surprised, and both the temple and the common wealth, defaced by the Destinies. When the garrison which lay in Palestine, had once resolved by a general assent among themselves, to proclaim Vespasian as Emperour: nothing could betid so far, beside the level of the mark, saith▪ Tacitus▪ but the same was wrested, and enforced by the sleighte and c●●u●se of one crafty wit or other, as an argument of good success, in that cause or enterprise, which they sought to further& adu●nce 
Suet. in Ves.  with their uttermost endeavour: in so much, as Sostrates the Priest undertook, to descry Vespasians advancement, in the bowels of the sacrifice. Some gathered that Brutus should be slain, by the discom●iture 
Plut. in Bru.  of a certain Eagle, which came from that side wherein the camp of Brutus lay: but in very truth it pleased God, ey●●er by this mean to wreak the death of caesar( with whose blood this Brutus had imbrued his hands) or to trans-fourme the common wealth of Rome, into the state of monarchy, the last of those which are recorded in the prophecy of Daniel, against the coming of his onely son according to the flesh: who is that king of kings, and Lord of Lords, which was prefigured before the lawe, and resounded by the Prophets. The mass 
Math. paris  of Requiem, which Thomas archbishop of Caunterbury, celebrated the self same day that he was reconciled to the king his sovereign: was thought by diuers learned men, as diuers of our English writers show, to prognosticate great hazard to the bishop: and why not rest and quiet harbour, after his long tossing in the surges of uncertain chances, which the word of Requiem importeth, or at least the death, rather of an other then himself, because no priest singeth the mass for himself, but for another. Furthermore we red that because certain drops of the consecrated Wine, fell down by mischance vpon the floure or pavement of the Church at Rheines, when Pope Eugenie sang mass: many were 
Nicol. Gil. in Annal.  afraid, that great mishaps would come after, as indeed there did, but not in that respect: for the scalding vapours of mens wreackfull mindes, would haue found a vent, though the Pope had been more heedful and respective in the administration. I told before, howe unadvisedly the Christians, were 
just. Mart. in dial cum Tryph. Tertul. in Apoliget.  charged by the balsams, with all plagues and my series that fell upon the common wealth: though the devill can not link these causes and effects together. Epiphanius 
Socr. hist. lib 6. cap. 13,  prognosticated that chrysostom should depart this life, in great disgrace with his Prince, and which is more, deprived of his bishopric: chrysostom, to requited his peremptory and uncharitable iudgement, assured him likewise, that he should never return safe to his see: and both took effect, as the fath ers, though perhaps in heat, had uttered. It may be, that both grounded their conjectures, vpon the wrekeful mal lice of Eudoxia,( which at that instant bare all the stroke) against the godly pastors of the Church, or some Further reason then the stories utter, might induce them thus to judge: but I am sure, that neither of them both was esteemed or admired as a Prophet.  
Stratonicus an expert physician, deemed of the goodness of the wa ter, by the complexions and health of those that daily drancke therof. Electus, captain of the guard to Commodus the Emperour, suspecting that the wanton surfeites and dysorders of his master, would at one time or other put his life in hazard: gave him warning to beware of an apoplexy. gregory nazianzen observing narrowlye the rolling eyes, the cruel look, the giddy head, the fonde demands, the childish answers, the wreakful mind, and disdainful maner of that hell-hound julian, at such time as he gave himself at Athens, to the study of unlawful artes, had reason to cry out with groans, O quantum monstrum Romanum alit imperium? O what a monster doth the roman Empire nourish? meaning, that if ever he attained to that height,( which was expected by the slaves& ministers of hope,) it was almost unpossible that he should prove other then a second hazael, to persecute and afflict the godly. Isidorus the bishop of Hispala in spain, vpon the sight of Mahomet, but a great deal more upon consideration of the qualities, and circumstances both of the person, time and people, with whom and where he lived: gave a likelye guess at the Tragedies, whereof he proved author and actor afterward, by the practise of Sergius that horrible Apostota. Theodora the Empresse of Constantinople, upon the sight of one Basilius, who was lord great master to her son: as one a●frighted gave a shriek, and after told the Emperour, that certainly this basil would prove a basilisk, that is, a Cockatrice, as it fell out afterward. Some thought that Theodosius, the patriarch, divined by an inward inspiration, upon the first sight of Andronicus, that he should wear a crown: but some of the writers show, that his light proceeded rather from the warnings of Manuel, the late deceased Emperour. All these were holden for great prophets, and I will not deny, but the better sort, might be inspired from above: but both best and worst, were altogether void of any light, or knowledge de futuris contingentibus, according to those rules or kinds of aim, which are prescribed by the curious.  
At the birth of Henry, first infant after cardinal, and lately king of portugal, vpon the death of his nephew, all the city of Vlis-bona, as the 
Osor. de reb Emmanuel. lib. 8.  stories testify, was covered with snow: whereupon some gathered, the rare integrity and honour of his life, which in very deed was true, although the colour were not forcible: for I would rather guess antiquity vpon this ground, because we read in Daniel, that God appeared unto him, having hear vpon his head, 
Dan. 7, 9,  Tanquam lanam mundam, like pure wool, and christ appearing in like manner unto John, had heir as white as 
Apoc. 1, 14,  snow, or if conjectures haue no force: there can be no loss in referring the quality of the wea ther, to the time and season of the year, wherein it happened. It fareth in this point with prophets, as it doth with other simplo men, who fixing their eyes upon flitting and removing clouds, which pass over with the rack: sometimes imagine them to bee great mountaines, sometime dragons, some time castles, sometime bears, according to the sundry figures of their fancy. whereupon me thinks there is great reason▪ to commend the wisdom of Suetonius Paulinus, who rather bound himself to wary courses vpon good aduise: then to the 
Tacitus. An. lib. 3.  brunt of hazard in a field of Fortune. Nunquam enim temeritas &c. for temeritie is never coupled with true wisdom, nor chance called into council touching matters of great moment. The Romaines held it for an exceeding frowarde and unlucky sign, that the standard could not be lifted from the ground, when they were at the point of joining battle with their enemy: and yet perhaps the fault was in the standard bearer, who was either feeble for default of health, or faint-hearted for want of courage, or willing to defer the fight till some fitter opportunity. The stars of gold, which glided and fell down from the roof of Appollos temple at Delphos, could be found no more: whereupon the Priestes began to quake and shiver, let it then bee their foolish fear▪ no reason in the sign, since the greatest inconvenience I find: was the loss of so much Gold, embezeled by some cunning thief, or perhaps by the priestes themselves, as the weight of the stars in gold amounted too: and in this maner Nabuchodonozor was deceived of the dainty fare, which was provided 
joseph. An. lib. 2,  for his block almighty. Perhaps wee may be put in mind of a Scribe that gave warning unto pharaoh, concerning a certain Israelite, that should arise and conquer Egypt: A great matter doubtless, when they that had but half an eye could judge, that as truth is strong and prevaileth, so the children of Israell, standing in defence of truth: were very like to put down their enemies, according to that grave& weighty sentence of Gamaliel in the public consistorye: if it be of God, it can not be resisted▪ Beside it may be, that this Scribe having heard, that 
Act. 5, 34, Gen. 3,  the seed of a woman should bruise the serpents head: spake rather of the regement of Christ, then of the tran●migration of Moyses, for as the first departed with a spoil of Egypt, but subdued it not: so Christ, 
josep. Anti. lib. 5, cap. 2,  not onely robbed them of outward pomp, but broke their sceptre, and overthrew their idols. An other Prophet signified, that the city of jerusalem should lie waste and desolate, at what time the temple were defiled with uncircumcised people: and no meruail●, since a very child could tell, that the temple was the strength, the wealth and onely countenance, of al the jewish state: and therfore who would think, that so long as either man or woman were a live within the town, they would not fight until the last drop of their blood, in defence both of their religion, and of their country. Beside, the Prophets made this matter evident a long time before, denouncing to the sons of Abraham, according to the flesh, in respect of their unthankfulness: a final end both of the priesthood and the civil state 
Math. 11, 13,  together, Omnes enim propheta et lex, usque ad johannem prophetaverunt. The light, which Pope Clement gave to Charles the competitor of: Naples, and to the Duke of Austria, concerning many strange 
Estenan de Garib. tom. 2.  mis-fortunes which afterward befell them in the bloody voyage against king Charles: was narrowly observed and esteemed by some writers, as a glimpse of propliecie: but such a prophet any man might be, that would haue peized and compared in the balance of indifferent regard 
Pandulph coll ea● in histo Neapolit.  their feebleness with his force, their hazard with his certaintye, their hope with his possession, their unseasoned heads, with his ripe experience. Henry the fift,[ saith master haul] prognosticated, that the young earl of Richmonde, who was then his page., should one day stint the strife between york and Lancaster: which secret could not haue been revealed, as some think, without a deeper insighte into future things, then common sencelor reason can attain or reach unto.  
For mine own part, as I may confess without any prejudice unto my cause, and find some reasons to beleeue, that to this godly Prince, which built his onely confidence, vpon the care and mercy of his God, without regard of sickle chance, it pleased God likewise to dist●●but the grace of suture understanding in an ample measure: yet am I led to think withall, that any man of iudgement, in the dealings of the wo●ld, which either felt or saw the plagues of that afflicted age, by reason of the main turns and changes on all sides, from disgrace to glory, from restraint to regiment, and as the wise man says, A carcere ad regnum: might easily conceive, that either the red Rose, which 
Eccle. 4. 14.  had been starved with untimely frost, would once again revive and spread the leaves in this young imp, who was the next heir of the line of Lancaster: or else the wisdom of the land▪ would take such order, for the winding up of this endless bottom of debate and strife, as Lancaster should haue no reason to complain, whose title, as I said before, upon the Kings decease depended wholly, upon the young earl of Richmond and his issue. In like manner it is written, that pus 
Aen. Syla in bel. Cyp.  Secundus, misliking somewhat of the slight account, which the king of Ciprus seemed to make of him, in passing by the place, where he was resident, without so much as a Dieu guard: declared unto▪ certain friends of his, that the said King would be taught ere it were long, to make a longer stay with him▪ and use more courtesy to those that gave none other cause: which fell out afterward, according to the guess in very deed, although the Pope were rather drawn to this conjecture, by the wants and great necessity wherein he saw the King, then by rules of indirect discovery. diverse wonder at the gift of Ananias, who fo●●tolde, three yeeres before it came to pass, the ruins of jerusalem▪ as though this were so strange to those that understand, what punishment belongeth unto sin; or haue red the Prophetes, or retained fast in memory: what Christ had thundered not long before, or themselves deserved by that grievous imprecation. Sanguis illius supper nos,& filios nostros, his blood bee upon us and our issue: as it 
Mat. 27, 25,  could not bee for seen, without dubbing Ananias for a Prophet, chiefly considering, that Iosephus himself, from whom they borrow 
joseph. anti. lib. 20. Euse. hist. lib. 2. cap. 20  this report( although he were a Iewe) was not afraid to attribute the plagues, which fell upon that city, to the great injustice that was used first against Christ himself, and afterward against Saint lames, his cousin by the flesh, his Minister in duty,& a splendent image of his virtue. Three strange accidents fell out at one time in Siracuse, as we read in plutarch. First a pig was brought into the world without ears: a certain token, said the Prophetes, that the people would neither hear nor obey their Magistrates. Secondly, the salt water on a sudden became fresh: which by the rule of interpretation pretendeth, change in government. readily, an Eagle chanced to snatch a Partisane out of a Souldiers hand:& there vpon some gathered a likely comfort, that the tyranny, whereby the people were suppressed and trode under foot: should haue an end &c. But as we see, that these things hang vpon conjecture, and are open to the general conceit of all: so, for the warrant of mine own conceit, I can see no reason, to determine courses of a common wealth, which are swayed by counsel, by the figure of a beast that is void of reason: neither is there any rule or proportion in music, as I think, to tune one of these jarring notes by an other. By the second scruple, we haue rather cause to judge, that great abundance of land water, falling near unto the ba●ke, might alter some parte of the brinish taste: then guess what flux of humors should infect the land which is most firm, by temper of the sea, which is most changeable. upon the third I would imagine, that as an Eagle is specifics ales, the bird of jupiter, and therefore king of all the rest: so might it signify, that a greater Prince then he that ruled Siracuse, should make an end of war, and deprive the state of the strongest weapon. Some thought, the breaking open of the gates of the 
josep. lib. 6, cap. 3, Euseb. lib, 3, cap. 8.  jewish temple of their own accord, which twenty men with all their strength, were not able to remove, imported a free passage to their former liberties: but others rather feared, least the temple should lie wast and open to the spoil of infidels, according to the prophecies of Christ: that one ston should not be left vpon an other. For nothing but aviolent and raging storm, was able to repel or rend that veil of ignorance, which malice drew so full before their eyes: that they would neither see Christ in his word, nor admire him for his innocency, nor imbrase him for his miracles. Who can beleeue, that ever any drawing ox spake in the voice of a man? or if it did: why should we not rather fear intrusion of senseless fools, then invasion by foreign enemies? When Dio● would not speak unto the people, out of any other place then the highest tower in the city, whereupon the common dial, stood because it was the fittest for that purpose, both in respect of height and majesty: many fell to sift and descant, what might be imported by the figure of this altitude? Some thought, that because the palace of the Tyrant dionysius was under Dions feet, when he discoursed touching matters of the common wealth, it signified a treading down of pride and tyranny: others feared, least the setting of his feet upon the dial, which declares the stintlesse course and running of the sun, might show that his toil should never haue an end, nor his hope a satis-faction The best conjecture had been, that so the Sexton did his parte: neither could the dial further or impeach the plot, which was then in working. Wherefore indeed conjectures and conceits fall out, as S. Augustine writes, sometimes according to the course 
Confess. lib 6. cap. 6  which is prescribed and set down by the Prophet: and yet for all that, sort non arte, by chance or lucke, rather then by cunning, so crafty wits are wont to wrest, to chop and change the chances of this life, like a shipmans hose, or a nose of wax: according to the compass of their own desire, and to persuade the world, upon the whisking of a Sparrow, that God by providence will bring to pass, what soever man by folly can imagine. But he is ever one and changeth not, his principles are grounded vpon truth, and the sceptre of his word is full of majesty. If he command us, to direct our ways according to the light and iudgement of his lawe: we may not plundge ourselves into the black deeps of deceit, if he thought good to found his church upon a rock of sure defence: let man beware of fandy plots, which haue none other kind of shoring, then the props of error. For proof hereof, we can not vouch a plainer witness then Cicero, whom very 
De devin. lib. 2.  shane constraineth to confess: Ad opinionem imperitorum, fictas esse religiones, that religion was forged, according to the fancy of those that were unlearned, and again, that Ius augurum, was grounded at the first upon conjecture: and afterward retained and augmented upon policy. We red moreover, of a certain common use and custom among the false prophets and diviners of that age to meet together: part●m commentandi causa, partim inter se colloquendi, partly to discourse, and partly to confer among themselves: at which times, I doubt not, but they tuned every string with such a cunning wrest, as none could antitype them in their tale: Cogitationes concinnantes, ad perdendos homines in sermone mendacij, filing and framing their conceits, 
Esa. 32, 7. Thcid. hist. lib. 3.  to beguile men in the word of leasing. thucydides reporteth the Prophets of his time: Cantasse varia et inter se dissentientia, quae quisque vt affectus erat, ita accipiebat, to haue given out matters diverse and repugnant in themselves, which every man took vpon him, to vn derstand as he was affencted: and Quintius that worthy Senator, finding himself pressed beyond measure, was glad to counterpleade the practise of the Tribunes, which was grounded upon fancies of like moment with this flat exception: that in old time men were wont, to conform 
Liu. lib. 3▪  and frame their duties and obedience unto those laws and oaths, which were enacted and ordained by the wisdom of their fathers: whereas now the maner was, to deseant upon plainest notes, and to construe and interpret oaths, abodes and orders, at their own pleasure. Cerealis as we red in Tacitus, was wont to impute al ouerthwarts which either chanced by the negligence of leaders, or sloth in those that should be led: to destiny, as both the turk and others deal 
Cor. Tacit. hist. lib. 4.  even at this day, supposing, that the camp would sooner bend to providence, which can not olive, then to rules of warlike discipline, which may be mistaken. It was no rare or dainty practise with Tiberius, to wrest the smallest opportunity, that chance could proffer: to the course of private benefit, and furthermore, our own experience doth teach, that mindes, which haue been once affrighted with a sudden fear: run headlong without all regard, into the labarinth of childish superstition. 
Anna. lib. 3.  Were not Sibillas oracles abused in the vilest manner, howsoever some esteemed of them, as registers of the common wealth, and calendars of destiny? For first they must be locked up under double lock and key, then, onely those Duumucri sacrorum, which were authorized by the Senate in that office: might presume to scan, to construe and apply their meaning, to the drift of policy. again, whatsoever seemed to condemn the plots which were in hand, was never brought to light, and which is worst of all, the coppyes, which for fear of wracks by fire, or invasion, were committed to the custody of diuers men differed so much among themselves: as what one warranted, another overthrew, so that it was not possible for both, evther to bee false or true together. Beside, howsoever grievous or offensive the transgression were,( in respect whereof the prophets aimed at reuenge to come:) the fine was ever at one rate, as namely, mending of bridges or highways, repairing of the temples, conduits, with such public offices, as were not wicked in themselves: nor yet more requisite in stormye weather then in fair, when we know most, then when we can know nothing▪ But to proceed, what might tully mean by promising before hand, to compound and bargain for a fee, with those that had the charge of Sibillas oracles: Vt quiduis potius, quam regem proferrent, 
Ad Atticum lib. 7.  that they would bring report of what they list, so that it were not of a king,( whose very name and sound the Romaines did detest) unless it restend in the will of those, that had those oracles in charge: to say and vnsaye, to plant and supplant, to batter and defend, to gloze or to expound and interpret, according to their own humour: as yf that 
Phillip. 4.  enterprise of Caesar, had onely wanted a sly Priest, to recommend the same( under the mask of pretended holinesse) to the peoples liking. Demosthenes complained very bitterly in like manner, more thē three hundred yeeres before, {αβγδ} that apollo was become king Phillips friend, as if the priestes and truchmen had been either so discouraged with fear, or so dazzled with a golden Sun: as they and theirs neither durst nor would deliver any thing, that might tend to the kings prejudice. will any man beleeue, that ever Plutarch would haue confessed without certain grounds: In Apollinis oraculis aliquid sinceri non fuisse, that some things were not direct and sincere in Apollos oracles? or that Cicero, would haue acknowledged, the greatest part of them, to haue been either ficta, vel effucita temere, feigned or powred 
De devin. lib. 2.  out without discretion: if the sleights and stratagems, had not been so clear and evident about that time, as they that were most simplo, might not onely glance at them by guess: but grope them with their fingers. The Delphines had a sly proviso, that none but a pure Vyrgine, might deliver what the devill answered: and onely for this cause, that whensoever their pretended God, were taken with a pregnant lie: the same might either be forced out with cunning shifts, or if they would not serve, yet at the least, exception might be taken to the Wrgines purity: as if it were determined, that all maids should speed the worse, for scornful Daphnies sake, or, as if the Gods must gloze and lie so often as their ministers are dissolute. But wee may note a little further also, that so often as the Priestes were well provided of an answer, the Vault was deintily perfumed with a pleasant balm, and the Lutes and haps began to sound: but otherwise, neither might the Gods delight their sent with odours, nor the pilgrims please their ears with music. The Persians found out a safer way, which was, to nouzel and enure their Princes, with the secrets of this faculty from tender yeeres, besides, to minister an oath, that they should never suffer the dyscredite, of so sacred and divine a skill, nor fauonr any man that sought 
Euseb. hist. eccl. lib. 2.  to bring it in disgrace: as novatus made his novices to swear, that they should return no more to the communion of their godly bishop, what inconvenient and gross deceits ensued heervppon, and howe lustily the people swindged off the cup of error, when the Princes had begun to them for examples sake, and dispensed with abuse by charter of authority: the stories and records of former times, declare in the plainest manner? When the common people was amazed and perplexed very much, with the sudden death of Romulus,( who, though the manner of the same, were hiddin and concealed, from the general enquiry 
Liu. lib. 1.  of the world) was beastly murdered in the Senate house, a cunning merchant called Proculus, misdoubting least this forward spring and expectation of a common wealth, like plants that never took deep 
Plut. in Ro.  roote, might easily be plucked up( by practise of envious and repining neighbours:) in a general discouragement start up unlooked for, and publicly protested, that he was present and beheld, when Ro mulus ascended into heaven, and that he had received certain light, by m●nifest and open signs and tokens, from his own proper mouth at his departure, of the greatness and surpassing majesty, whereunto this state should rise, in despite of all men alive, that durst oppose or set themselves and their attempts against it. Not content with this, within a while, an other witness was brought in to testify, that a mans skull of exceeding quantity; was digged up in the very gates of the Temple: to prefigure, that Rome should one day prove a strong and mighty head, to command and guide the stately members of so brave a policy. Others in like manner, to furnish out this stage and pageante of conceits: Vanas exterritis oftentauere species, presented strange sights and figures to the citizens, upon their fear, as it is not hard to st●engthen and increase that humour, where it hath begun to settle. Vpon a common brute or rumore, that an ox did speak: every man began to furnish and prepare himself, to resist a common enemy: but when the matter came to scanning, no man could find out this ox that spake, which was the colour, but every man could see, that the members of the common wealth, which were divided and disordered by civil strife: were by this devise united in one body of defence, 
Phil. come. in lord. 11. cap. 17.  which was the reason. That very day, wherein an honourable peace was concluded, between king Edward the fourth, and king Lewes the eleventh, upon subscribed articles: it chanced a white dove, as Commines writes, to repose herself upon king Edwardes pavilion, whereupon though many gathered an argument of amity: yet since shee sate not equally between both the kings,( considering the benefit of thus agreement redownded equally to both) I like much better of a Gascoignes observation, who having been present at the sight: reported unto Phillip de Commines, as himself records, that the dove repaired to king Edwardes tent onely to this end, to refresh& prune herself after a great rain, because the sun was warmest in that quarter. The Priestes of Egypt, made report unto Vitellius the general 
Cor. Tacit. An. lib. 16  of Rome, that because the water bubbles in the river Euphrates( vpon whose bank the sacrifice was made) whorled, and ran round about in circles like unto crownes: therefore, he should be called to the government, but forasmuch as these slighte crownes appeared in a running stream, whose nature was unstable and unsure, Et simul ostenderet omnia raperetque, and had no sooner made a show of any thing, but straightways it dispatched the same clean out of sight: therefore his Empire neither should, nor could haue any long continuance. Thus fared it with them, that went about to take full measure of their person, by their shadow: which is full of error and deceit, as the larger we devise to make our stryde, and the nearer we desire to steppc: the further we digress from certainty. To conclude, their Gods are idols, in respect they neither are themselves, nor represent the truth: their temples vaults of guile, their sanctuary subtlety, their promise wind, their base conjectures baits for fools, their colours able to deceive the wisest. credulity made simplo men, to mistake the proper& true causes, for pampering of their own desires, and lawless custom, brought a number at the length to take lies for liberty▪ But as the bats and Moles, either creep into dark corners, or dig under ground, and can not endure the light▪ no more can these blind prophets to be ranged by the rules of reason.  
The last, but not withstanding the most pestilent and bitter roote, from whence the Prophesies haue drawn their head, and received, as it were, their life and soul: is curiosity to search and hunt for deeper knowledge, of the future causes and affairs of the Common wealth, then it pleaseth God to discover and reveal by ordinary means: As howe long the Prince shall reign? Who shall succeed and by what mean? What houses shall recover or decay? Of what quality the Prince shall be, with such like mysteries, and the reason why this fountain is more pestilent then any of the rest: is chiefly, because it pierceth and approacheth nearer to the quick of mans delight, in so much, as I myself haue been acquainted with some godly persons, and such as neither doubted of Gods sure defence, nor lent their ears to winds of light report: which were notwithstanding, wonderfully ravished and bewitched with this intycing humour. But since it liked not the majesty of God, saith basil, to solute so many frivolous demands, as the fantastical conceit of man could move, since neither unto Saule by dreams and Prophets, nor to Peter by the ministery of his blessed Angels, he revealed all the chances of their life, before they came to pass, and which enforceth most of all, since Esay teacheth us, 
Esa. 47, 11.  that many things shall happen, Quorum ortum nesciemus, whose original or cause wee shall not understand: wee may bee sure, that he hath sealed up these secrets in the deck, and that as Chrysostome writes, in labouring beyond our strength: our hope can not bee so certain to prevail, as our end to perish. For if ever any were, this is the flood: wherein a G●at may better swim, then an ox can wade, and as we need not fear, so long as our feet may rest upon a stable ground: so when that faileth us, although wee grope, as Saule did, while his fury lasted, in the dark, although wee seek to fly with the wings of Icarus, and to mount above the sight of man: yet must we be content, to take the same reproof and check in thankful part, from 
Mar. 10, 38.  the mouth of Christ himself, wherewith he taunted the mother of the Zebedaies, demanding things that were not lawful for her sons: Nescitis quid petitis, you know not what you ask, &c. But such is the pride and curiosity of that kind of men, which, as Saint Paul reports, Prurientes auribus, having an itche in their ears: heaped to themselves 
2. Tim. 4. 3.  a swarm of teachers after their own lust, and like those loytorours at Athens, whom S. Luke reproveth: Ad nihil aliud vacabant, nisi audire aut dicere aliquid novi, attended nothing, but either to report or histen after news, as commonly they prefer a quick dog, 
Act. 17. 21.  before the carcase of a lion that is dead, a springing thorn, before a fading heartes ease, a future hope, before a present hap, a fallow field, wherein new corn shall grow, before a stubble, where the last yeeres crop was gathered. But notwithstanding, duty bindeth all true subiectes, to presume with Tacitus, that not the base, but Pessimus 
Histor. lib. 2.  quisque diffidentia praesentium mutationem pauens, &c. every man that is worst disposed, falling by distruste in the present state, to fear such a change as may vnrippe all the false stitches of their wretched life: prepare a certain harbour and prerequisite in future grace, by packing and combining with the persons that are likest to succeed, Vnde nulla innocentiae cura, fed vitae impunitatis, not for any love they bear to innocency or right: but that their heinous crimes and dishonourable lives, may bee left unpunished. But howsoever they deceive and dazzle men, whose sight is frail with colours of abuse: yet can they not compound with God, who found a mean to reward Achitophel in all his ruff, and to teach him, that there is no banding nor conspiring, against the force of providence. Howe happy then good lord are they, which finding that the world is but a stage, and the pride thereof no better then a daizie in the field, so spend their labour and employ their credite: as they may bee bold to justify the same, both in this life, and in the life to come, when the spyght of flesh and blood hath done her worst, bearing not in their mouths, as the Serpentes do, {αβγδ} the tongue of a very sharp, or as the Scripture termeth it, of a double edged sword: but in the very center of their heart, a memorial of the latter day, that they may not sin for ever. The practise of good life, is far to be preferred, before the speculation of prophetical conceits,& to leave a good report, rather then a register or record of uncertain vanities: when we forsake this world, saith Pindarus, is {αβγδ} the second happiness. But to proceed with that discourse I haue in hand, the lessons which a Prince must learn, that will beware of these inquirers after heires to Crownes, and provide in time, that none presume to leap into their chairs of state and majesty, before their backs be turned: are not many, but for all that holden, of great weight and moment, in the course of former times, as appeareth by report of histories. The first is, that it is unpossible for subiectes, which aspire to government, to keep any middle course, Inter summa& praecipitiz, that is, between the breaking of their necks, and sufficing of their humours. The second warning is, Nunquam satis sidem esse potentiam, ubi nimia sit, that the countenance, credite and authority, which a Prince conferreth upon any subject: is no longer safe and trusty to himself, then he stinteth and confineth it within bounds of right, and limits of moderation. For many deputies, haue managed affairs of state with so great liberty: as neither they that called them to government, could curb them when they waxed weary of their pride, nor the persons that were raised and advanced, could be brought to like of any private life, after they were once acquainted with an obsolute prerogative. We can require no plainer president heer of at Rome: then wily sejanus, in fance: then the Duke of Orliance, in Nauarre: then the count of Lerin, in Arragon: then the Duke of Pennasiel, at Venice, then sundry of their dogs, in England: then King John, in Scotland: then the Duke of albany, with diverse others here at home of latter time, whose treacheries, I rather choose to shadow with askreene of silence. that they be not seen: then to revive the blemish& reproach of their attempts, with a fresh discovery that the world may wonder. It may suffice, that one of them conceyuing, though too late the cause of his own decay▪ seemed to wish earnestly before his end; that he had been never put in deeper trust, then to proceed in all things, by the ●yne of Iustice, and the rule of reason, for no man can determine or resolve, where, or in what sort, his race shall end, that hath liberty to wander at his own will, and to range at his pleasure. Thirdly, kings may not forget: Beneficia co usque grata esse, quousque compensari ●ossunt. That benefits are so far sweet and acceptable unto men, as there is a possibility to aclowledge them by any mean: but after they were infinite, the greatest parte is rather bent to detest and ●oathe one, unto whom they stand too deeply bound: then to supply their want of power with a surplusage of thankfulness. The fourth regard is taken out of Tully: namely, Nunquam sat ato●s nullis contineri sinibus, that they which are so far, from being satisfied with any measure of reward, as they complain of injury with Agrip●ina, because it is not free for them, to proffer wrong, or to draw ●loud when they list, or make the world to shake and quiver, at the dreadful sound of their indignation: cannot bee confined within any limits. Such catch poles as we find in Dion, haue ever been the brave and lusty Malcontents, looking one way like the bardge●en vpon the Thames: when they bend their force, and stretch their arms another. Such was that crooked lybe●●in Callistus, who finding the succession of the roman Empire, to be marshaled upon Claudius and his off-spring, for default of heirs of the Princes body became a sudden instrument of future hopes, abandoning in most ingratefull and despiteful manner, his noble master Caius Caesar, who 
Suet. in Caio.  onely had advanced him to the height of his credite. So long as Tiberius, kept himself close and private in the Isle of Rhodes,( after he was once proclaimed heir apparent to the crown imperial) as well to shun the jealousies of court( which never sleep) as to recreate himself with hearing the Philosophers discourse( who rather draw men from the vanities of outward pomp, then kindle or inflame them with desire of rule) the gravest and most resolute among the Senators, were glad to take that harbour, as a sweet bayt in their way, because their Emperour, In esse, drew near to his end, and change of Princes, breedeth change of favourites for the greatest parte if policy prevent not the sudden whips of the wheel of fortune. But after the said Tiberius had wunne the goal, for which he laboured by hour-glass of the ground, rather then by rough and stubborn stroke: 
Taci. Ann. lib. 1.  the same flesh flies& Leeches, which had worn and wasted his old Father to the bones gave him over in like manner, when he fell into decay by yeeres: insomuch as Macro, one of his chiefest friends, 
Dion. in Tiberio.  without respect of duty or regard of favour, reaped in his maisters reign, was induced by sweet words of the next successor, wretchedly to stifle him, complaining of ingratitude,& that it was not possible to settle or to stay, the fly●ting and unstable humours of unthankful ministers: which always fall down prostrate before the rising sun; and like Dolphines, wait vpon their friends no further, then the tide will carry them. The Chaldaies and Astrologers, were daily set on work about these turns and prophecies, which were delivered among the common sort, according to the moods and mindes of others, which erected all their drifts and policies, to the setting up of such a Prince; as might requited their pains& estranged diverse from the course of their common duty, which instability of tickle mindes, induced Iulius Caesar during his whole time, to keep his Testament so 
Dion. lib. 45  close: as Octauius repairing like a private person after his decease to Rome, knew nothing less, then that he was appoynted by his vncles will, heir apparent to that empire. In like sort, the king of Portugal Don Manuel, finding his dropsy to increase so fast vpon him before 
Esteu de Ga rib. tom. 2. pag. 963.  his journey to the Baines▪ as it was not like he should continue long● left Don Manuel his couzine germaine secretly: Eredoro pox los Reynos, inheritor of all his dominions. And king Henry the eight, of late& famous memory, being earnestly desired by consent of all estates of Parliament to determine both of the succession& remainder of the crown, never gave himself to think vpon the same, till extremities ●● pain& sickness, put him quiter out of hope of full recovery. No prince alive, had a more sufficient and serviceable minister, then joab was ●● david, so long as he was whole and strong: but after he began to wax so cold, as no clothes could keep him warm, he began forthwith to pack and make his hand with Adonias. For thirst of rule and empire, like a cloud of smoke, aspireth always to the top, and such peevish hypocrites, as practise for no meaner booty, then the regiment of mighty states( under colour of simplicity, and burning zeal to iustice, in discharge of public offices) may want both strength and courage to oppose themselves against the rank of right: and yet for all that, after once the poison of their petegrees and claims, are privily convyed by whisperers and suborned instruments, into the peoples heads they sometimes lay those Cockatrices eggs in shade and silence, which shal be hatched afterward with the thunder of rebellion. 
Gen. 21, 41  Venient dies luctus pactis mej, et occidam jacob fratrem meam &c. The dayes of mourning for my fathers death shall come, said Esau, and I will then rid jacob my brother forth of the way &c. and yet it pleased God, to mollify the tyrants heart with such remorse: as after meeting with his brother, he 
Gen. 33. 4.  embraced him, and let fall tears, in token of repentance, so far as we can judge or dare imagine. The stories tell of one, that wrote vpon the gates of the capitol at Rome, in the time of Claudius, Post serenam nubila, said nubila serena: and we read likewise of a certain count of Lerin in Nauarre, who desired beyond 
Esteu. de. Gar. hist. Nauar. pag. 57, 9,  measure, Ver alguna dia, quae supra fuesse, to see one golden day, that might be his: but God, who stoppeth the pursuit of blood thirsty men, will crop the buds of wreakful hopes, and snatch up sinners in the net, which they set for the secure and innocent. I let slip a number more, which not onely in the time of Nero Caligula, and other wicked Emperors of Rome, but likewise of the better sort of Princes in the state of christendom: haue consulted with Astrologers and conjurers, concerning secrets of this kind, and attempted strange adventures, to the peril of those very Potentates, by whom they were advanced: as Marco was by Tiberius, and Calistus by Caius, from beggary, to royalty, from disgrace, to credite, from contempt, to honor. Paucis judicium aut reip amor &c, very few were guided in these cases, saith Cor. Tacitus, by iudgement right, or zeal unto the common 
Tac. Annal. lib. 2.  wealth, many as they stood affencted, either in respect of service or dependence: recommended one or other to the rumoures of ambition. Thus played the Titeles, with great musters and strong parties on both sides: till at the last it fell out in plain proof, that they which were least likely to possess an empire: were admitted to the same, and they which not onely wished, but devoured it in their own conceit: were intercepted by devise, much like the silye Rowebuckes, which starting at the flight of an arrow, shot by chance: are taken in the toil( which they mistrusted least,) without recovery. For who can tell, within whose hazard Fortunes tennis balls will light, that haue rebounded in a multitude? They that call to mind, the strange success which Saule and david had among the Iewes, Vitellius among the Romaines, diuers Emperors in Greece, Huniades in hungary, Pogie Brachius in Boheme land, and Gostauus in Sweden: may well conclude with Aeneas silvius, that Ludere fortunam dixisset antiquitas, our ancestors would haue said, that fortune was disposed in these casis to disport& dally. Who can assure himself of any certain flight, when checks are always ready to disturb the game? who can determine any mans good hap, that lies vpon the chance of a thousand Dice? who can prescribe of any light from prophets or presuming fools, when the light of common reason waxeth faint& dim, and affordeth onely Vacua vacuis, that is, empty warres for empty customers. It is not possible 
4. Esd 7. 25.  for any man, to discharge a single trust, that carries not a single eye, we can haue no more kings then Gods: and whose tongue soever lyspeth, when he comes to found out shibboleth, belongeth not to the flock of the faithful. It is the guise of a cunning 
Epist. 48.  thief, saith S. Augustine, to withdraw the sheep or cattle from their wonted haunt, to the danger of a common spoil, by scattering sweet baits of provender, in by-ways of deceit: and after the same manner, satan seeketh to entrap fine wits, and increase bad humours. His gold is dross, his corn is chaff, his hermits and compounds are of coloquintida, Mors in olla, death is in the pot:& therefore as the children of the Prophets, gave warning to the Prophet( concerning 
4 Re. 4, 40.  such an other banquet as this is) thou man of God beware of it. We can not labour, for the change of any lawful magistrate, before the time expire, which God prefixeth in his providence: either for out sharper scourge, or for our safer benefit, he said not, that the Iewes had cast off Samuel, but himself, when they thirsted so much after monarchy 
1. Reg. 8. , according to the manner of their neighbours round about: whereupon we gather, that he counteth and esteemeth injuries, against his deputies and vicegerents here on earth, as parcel of his own dishonour. moreover, the most unfortunate and bad success, of certain green and wanton heads( which being not contented with the calling, whereunto they were ordained by the providence of God, aspired unto trains of greater height) may warn us to demean ourselves more orderly, and as Iosephus writeth, Vnum respicere regem, et pro principe 
josep. Anti. lib. 16, cap. 8  habere et domino, to fix our eyes vpon one onely king, and hold him for our Prince and sovereign. We must conform our dueties to the compass of his holy will, and howsoever wicked counsels may be flourished or overcast, with the shining oils of sly pretence: yet always to retain this principle in mind, that whosoever resisteth order 
Rom. 13, 2 , resisteth him that planted& established the same, and furthermore that to strive and struggle with his yoke,( who translateth and appointeth kingdoms:) is but a tempting of his wrath, as the scripture termeth 
Dan. 2, 21. Exo. 16. Exo. 17.  it. It is our duty, rather to spend lives& goods with him or his, that sitteth in the seat of government: then to consult with prophets, how long they shall live, or to think, that we are able to diminish any minute of a Princes reign, that can not change the colour of one heir, nor add one cubit to our height, and in this respect, S. Augustine 
De doct. Chri. lib. 2.  compriseth all inquiries of this kind, under the title of a pestilent curiosity, a vexing and consuming care, and a wretched servitude. Such simplo folkes, are wont to cherish and to foster babies of their own begetting, to presume beyond the limits of a mortal state, to prefer the figure of a favour absent, before regard of a duty present: to stare upon a golden hope, fluttering in the nest of ignorance before their quilles be stiff, or their wings able to advance them to their supposed altitude. They sacrifice to the sun with 
Sue. in Ner.  Nero, in respect of hope: and with 
Dion in call. Anna. lib. 1.  Caligula to the gliding streams, for mutability. But as we know, that God will haue the chiefest stroke, in poyntes above our reach: so may we be ashamed, that Cor. Tacitus a Painime, should descry by the light of reason, what wee can not find by the practise of our own experience, Minore discrimine sumi principem quam quaeri, that there is least hazard, in accepting such a prince in humble sort, as it pleaseth God by providence to send: then in choosing and selecting one, according to the compass of our own 
Eccl. 2, 1.  fancy. Ignoramus enim, quid conducat nobis in vita nostra, for wee know not, what is fittest for us in our life, and while the state is balanced between hope and right: small matters are not brought to pass without great disorder.  
Immoderate desire of honour, is the rest of a proud aspiring mind, and certainly men would not thirst for it, with such a greedy and unquenchable desire: if they rather took it for a burden, as indeed it is, then for a benefit, as the world believeth. They that take the right and perfect measure of an image, consider not the base whereon it stands, but itself alone, and whosoever will examine, wherein we resemble 
Lact. de fall. reli. cap. 20.  God: must not regard our fancy, but his favour. Some, to achieve their eager wish, Pauorem sibi figurant, atque colunt, figure out a certain fear before their eyes, and worship it: with Hostilius the roman, shrincking in a servile manner, at the falling of the smallest leaf, others with the venture of their whole estate, presume to scale the fortress of forstalled honour, as Caesar did, and a third degree there is of those, which run both horse and man into the jaws of Hel, with 
Tacit. Sat. Lib. 3.  Decius: though not with that good mind, to reskewe or deliver, but to ransack and destroy their Country. But Pisos iudgement is without exception true. Neminem imperium flagitio, quaesitum bonis artibus exercuisse, that no man ever managed a state according to the rules of virtue: which he compassed by villainy, for look by what degrees and steps we climb: by like stays we keep ourselves aloft, and such as the beginning of our hope is: such is the end of our fortune, 
Eccl. 10, 20.  It is a notable aduise which the preacher giveth, not to detract from kings in our inward thoughts: because the very birds of heaven will descry the same, and the feathered souls shall give sentence against treason. A proper kind of liberty, and a piece of travail of great moment no doubt it is, to rifle in the mysteries of Egypt, utterly forbidden by the civil laws, restrained by the rules of policy, condemned by the word of God offensive to the common peace of men, and no more refrainable within limits of regard: then the river Nilus is within a hedge of willows. The Prophet Nathan, with discrete Queen Bersabe 
3. Reg. 1, 20  being very careful to settle and establish, the remainder of the crown upon her son: repaired not to Baal or beelzeebub, to demand redress of injuries, attempted against that order which was taken by the king, nor to learn, who should succeed in his anthoritye: but to the king himself, as to the lawful, next and ordinary mean, neither was her meaning, to inflame the rage and choler of competitors: but to prevent the slaughter of the people. Men may dispute of matters: but it is not possible to conclude, without assured knowledge of the will of God, and therefore, though poor jonathas would haue made a close compact with david, by resigning his full interest to the crown, upon condition, that he might be but holden as a second person to the king: yet the covenant took no place, because God had disposed and resolved otherwise. The modesty and temperance of jonathas, deserveth to be praised in this point, who neither grudging nor repining, at the sentence of almighty God against his fathers house: abandoned those glozing prophets, whose aduise his father sought, although like fellow-travelers they commonly report loud lies, not scanned by their own good heed: but Ex metu credita &c. either forged cunninglye to furnish out a stage with news, or believed fearfully when sences are amated. Was not then the counsel sound and good, which king joas gave to Amasias, 
4. Re. 14. 10  Vt sederet in domo sua, et contentus, esset gloria sua, that he should sit in his own house at ease, and be contented with his own glory? were not these wise men trow we, 
3. Re. 8. 66  Qui benedicentes Regi, profecti sunt ad tabernacula laetantes, which wishing well to the king( not dealing with his state) returned with great ioy to their dwelling places? were we not beholding to S. paul, who left this warning in record, that every man should rest contented with his own 
1. Cor. 7. 20  estate,& be rather 
Rom. 11. 20  timorous then presumptuous and inquisitive after matters, that are far above the reach of our capacity? For if God haue concealed secrets in a cloud of majesty from those of whom he deemed& accounted best: what fool will light his candle, at the lamp of false Samaria? or direct his aim by the level of the 
In apollo.  false Apostles? Can Zedechias see more then Esay, or Phassur then ieremy? O blind abuse, that sealeth up the sences of the body, and exileth all the faculties of our understanding. Tertullian a learned Doctor, of no less faith then antiquity, reports, that albeit at the first beginning of the Church, the wise men and Astrologers were daily resorted unto, by diverse sorts of men for intelligence of future things, and chiefly touching Caesars life, the propagation of his time, the success of this man or that &c yet can it not be proved, that ever any Christian treated with them, about private causes of their own: much less, assayres of the common wealth or civil pollicye. Some may perhaps conceive, that so many would not haue depended vpon prophecies, without some certain ground: but these neither mark the proper inclination and bent of nature,( always to disport and please herself, with shadows and conceits of mutability, wherein she delighteth 
Eccl. 1. 15.  most) nor that truth is rather justified by weight then number. Stultorum numerus infinitus, the register of fools is infinite, neither can that school want Auditors, so long as Dura vt infernu aemulatio, 
Can. 8, 6,  emulation, which is as hard and obstinate as hell, bears a greater stroke then humility: for as S. jerome writeth to jovinian. Quod mul ti ac quiescunt tuae doctrinae, indicium leuitatis est &c. that many gave attentive care, and yielded to his doctrine: was a sign of levity, because they did it not for zeal to truth: but to bee flattered and smoothed in their vain abuses.  
It is not strange, that man sometimes forgettes himself, and is egged forward by aspiring thoughts, to the quest of matters far above his reach,( for this we claim by clear discent from eve our graundmother:) but I wonder more, that in the midst of our gallantnesse and ruff, we cast not down our eyes with the peacock, to our ugly feet and feeble stays hereupon we rest letting fall those peevish plumes of pride, which make us brave against the providence of the almighty. For since God ruleth all things, both under and above the moon, by order not by accident, since things prefixed in his holy purpose, can not choose but come to pass, howsoever wee contend against the 
Phis. lib. 2  stream, since all labou●es even by the rule of Aristotle( whom some prefer before Esay) which either haue no scope or end at all, or further not the fortune which we seek, are vain, if Salomon in all his majesty could not make himself so brave as the Lyllies of the field, which neither sow nor spin, if we can not add one cubit to our nature, nor change the colour of one hey●e. If no 
Mat. 5. 36.  sparrow lights upon the ground, which is the smallest accident that any man can think, without the knowledge and foresight of God, no drop of water falleth from the( b) elowdes▪ without his ordinance, and which is more, the very tears which trickle down our cheeks, bee numbered in 
jer. 14. 21.  his bottle: why should we foolishly presume, to sound so deep a khan nel with our shallow sense, or to spend our hope ●●●●e chase of fancies that dissolve to nothing? For either things are so determined, as not presumption but prayer, not pride but humbleness, not the rich mans purple rob, but the sackcloth and ashes which careful jonas wore: is able by the mercy of almighty God to prevent the storm, and to divert the plagues from niniveh, or no▪ such ordinance is set in heaven, and then what need we run away, for fear of our own shadow? Thus may we take our leave of all contingentes, and of fortune their sovereign: which having none other vassals, over whom to reign and exercise her tyranny, then such, as are not otherwise at all, then in conceit must rest, content with that precinct and liberty, which a wise man in thucydides affordeth her: quid enim fortuna aliud est, quam ve rae causae ignoratio. For what other thing is fortune, saith he, then ignorance 
lib. 2.  of the true and proper causes of all things, as if he should haue taught, that whosoever understood the grounds and proper causes, of these contingentes as we term them, and accidents below: could not be so simplo as to wonder at such toys, as are dark to the simplo for want of skill, and clear to the learned by the light of understanding, or to make a Goddesse of our own frail capacity. But because I would be loth that any man should be deceived, either by equivocation in the word, or ambiguity in the matter: I thought good to note by certain clear and evident examples, that many things, seem casual and contingent to the weak conceit of man, which notwithstanding are determined, and regular in the course of providence, that is, saith Hipocrates {αβγδ}. The Whale that came to devour the Prophet jonas, may seem to haue arrived in that place by chance: but the scripture testifies 
Ion. 2▪  Dominum praeparasse piscem that God prepared this great fish to receive the prophet, for a greater setting forth of his own glory: and that he might prefigure 
Luk, 21. 30  the burial of our saviour. The storm itself, which drove the pilots to this streight, may likewise seem contingent to the glimpse of carnal eyes: but jonas savd, he 
Ion. 1, 12.  knew that onely for his sake the storm came upon them. When toby gave a shriek, for sudden fear of the fish which came to swallow him so far as he could judge: the angel bad him draw the fish to land, and tear out his liue●. 
tub. 6. 6.  Sunt enim haec necess●ria ad medicamenta &c. For these things said he▪ are profitably requisite for medicine. Wee might adjoin an other 
Mat. 17, 27,  fish to like effect, which for any thing that Peter knew▪ came in by chance: and yet he brought the tribute, which our saviour, like a good householder, paid for himself& his family, for if we first begin to seek the 
Mat. 6. 33  kingdom of God, and the rightwisenesse thereof: all things shalbe supplied that are needful. We may gather by diversity of opinions among the brethren, touching the manner of dispatching joseph out of the way: that the selling of him into egypt▪ was but accidental and agreed vpon, by reason of the fit arrival of the 
Gen. 37. 28.  were best to do, and yet that very joseph confesseth afterward, that he was not sold away by their 
Gen. 45, 8.  counsel and aduise: but by the pro●i dense of God, that afterward obtaining grace in the king of Egypts eyes, he might be better able to refresh and relieve his aged Father, in a common dearth and misery. again what seemeth further in the sight of man, from any certain course or line of providence, then by the glancing of an arrow from the common mark, to kill a quarreler that passeth by the way: and yet God himself is said, 
Exo. 21, 13.  tradidisse hominem &c, to haue delivered the man into the hands of the shooter. Who would not haue thought, that Phillip had arrived near unto the place, where queen 
Act. 8. 29  Candaces chamberlain should come by chance: till the spirit warned the said Phillip to draw nearer to the Coche, and to confer with him about the true sense of the scriptures. Many thought it was hard fortune, as they call it no doubt, that jehosophat was so strangely made away: because the scripture telleth, that a certain man 
3. Re. 22 34  having bent his bow, and let slip his arrow at hap hazard, without aim at any certain mark, strooke the king by chance: but here I find no lucke nor chance at all, otherwise then in respect of us, for it is not onely generally true, that mis-fortunes shall light heavily upon our necks, 
Esay. 47. 11  Quorum ortum nesciemus, whose original or cause we shall not understand: but particularly worth the noting in this point, that the shooter did no more then was denounced to the king, by the Prophet 
3. Re. 22. 17.  Micheas from Gods own mouth, before the brunt of the battle. Our English histories tell us, of a Gentleman called Tirrell, who shooting at a stag in the new Forreste, gave the king his mortal wound by great mishap. But whosoever looks into the iustice of almighty God with a single eye, and forgetteth not what a willing& attentive ear, he gives to the cries of poor orphans& widows, will soon conceive, that fortune had no stroke at all in this: but even as hungry Dogges licked up the blood of jezabel and 
3. Re. 22. 28,  ahab, near unto the place where poor Naboth was most unjustly deprived, first of land, and afterward of life: so did it please God, that in the forest, which was set up with the ruin of so many parish Churches, wherein God was served, and the great decay of husbandry, whereby the common wealth is maintained, one of these bru●e beasts, which was preferred before the fatherless and desolate: should be made 
Pro. 16. 33.  Gods instrument, in taking vengeance of uncharitable dealing, and all the rest should either lick his blood, o● glut their eyes with the death of their princely benefactor. Thus falls it out in this case, which seldom failes in any: that In quo peccamus, in codem plectimur. To conclude, though nothing in this world be more casual then lottery, yet Salomon doth teach, that when the Lots are cast into the lap, the providence of God disposeth them. He guideth 
Pro. 16, 33▪  all things, not by that golden cheine of causes, linked one within an other in such a manner, as they can not slip, whereof the Stoykes dream: but by the rule of order, which directeth our attempts to the scope of his own pleasure. The warning of Spurina the great Astrologer, to beware of treason such a day, the dream of his wife Octauia, the bill wherewith he was presented in his way to the Senate house, that very morning wherein he lost his life, with names of all the traytors and conspirators, that were confederate in a practise against his person: and diuers other tokens,( no less strange then these) were rather means, saith Appian, vt videret▪ quam vt vitaret interitum, to make him foresee, then to teach him how to shun, or to prevent his own 
Appian▪ li 2  calamity. Quae enim in fatis sunt, etiam presignificata non vitantur, for though we be forewarned of those dangers and mishaps, which are decreed by destiny: yet can we not eschew the trap, whereas by deep reuol uinge them within our thoughts, we foregoe the comfort in the mean time of such favours, as are in our hand to reap, for doubts and scruples 
Cor. Tac. hist. lib. 1  which no man huing can devise to remedy. Could the title of Perpetuus dictatory, or the cap of maintenance, or the purple rob, or the golden chair haue delighted▪ Caesar: if he had foreseen, either by instructions of arte, or by the warnings of his dearest friends, that even those very Senators, which for the greatest part were either raised by his bounty, or restored by his pardon, should deiecte him from the type of empire, to the downfall of destruction? could any golden mine haue delighted Cresus, if it had been revealed before hand, that all his forcis being put to flight, his credite lost, and his wealth in hucksters hands: he should likewise be bereft of his life be●onde Euphrates? What solace would the spreading branches of king Priams royal stock, haue afforded to his aged yeares: yf the flamme▪ which wasted and consumed Troy to cynders, had blazed in his eye? Let Cicero declare, howe little pleasure Damocles conceived, of his dainty fare and regal seat: when he spied a naked sword, hanging onely by a slender thread right over him? It is therefore most certain which a certain count of Augoulesme, was wont to writ for his posy: Repentina leuiora, sudden mis-fortunes, ever leave the lightest impression of care, and they that are expert in physic, hold it for a better course, to abuse the patient with greater hope thē they find cause for increase of strength, so that the soul be carefully provided for: thē to des●ry the peril of his state with discouragement of nature. To those that onely like of prophecies, because they make us the more warye in abstaining from offence: I answer first, that wee may not do that which is evil of itself, in hope that good may come thereof. Secondly, our own experience doth teach, that many more are puffed up with 
Rom. 3. 8.  pride, by such ungodly means: then reclaimed from the rage of sin And last of all, the warnings of our frail and slipper state, are not so rare and dainty: that wee need to repair to the closet of false Oracles. God hath reserved secrets of this quality, to himself alone, saith a learned Father, and especially, the certain knowledge of the latter day: that we may never sleep in the lap of vain securitye, but ever think with godly S. jerome, that whether we eat or drink, or whatsoever else we do, that dreadful trumpet soundeth in our ears: Arise you deade and come to iudgement. Let this be deeply printed in our hearts, and then a straw for prophecies: for neither surfeit of exceeding ioy can make us proud, when we remember that our flesh is dust: nor the storms of care and sorrow, desperate, in respect of the tender mercy of our God and saviour, who hath redeemed us from Hell, and prepared a kingdom for those, that steadfastly beleeue in him, and live accordingly. It is enough, that we haue yielded up both ourselves and all our humours, to the care and providence of God, who feels the pulse, who searcheth the secret rains, and worketh in the mind of man, revealing so much by the light of nature, or the beams of favour, as is fit for us to know, and covering the rest with a vail of majesty. hereof we find a figure in the flaming sword, which guards the passage into Paradise. If God be with us, who dare stand against us? if not? wee sail both against wind and tide, in which case, saith Tacitus, a coward differs little in effect from a man of courage, a wise man from a fool, or one that worketh vpon grounds of good aduise, from him that setteth 
Ge. 31. 35.  up his rest vpon the trust of contraries. Sic delusa sollicitudo quae rents est, and thus is the curiosity of those that are too busy and inquisitive deluded. I could vouch a multitude of fit examples, to declare how daungerous a thing it is, to build or to repose upon these brittle stays: if I had not ranged them to a fitter place. I will conclude with ajax in this matter, that {αβγδ} whosoever is refreshed with vain hopes, can not be a man either of great courage or deep wisdom. It were a folly to attempt with hazard, what may be spared without offence: since ignorance in this case, ought to be preferred before knowledge, simplicity before presumption, obedience before pride, and silence before curiosity.  
By this discourse we see, what causes stir up men, to quest upon the prophets haunt, we see more over, how little good we reap by travail in this kind, beside a large account to be made hereafter, not onely for vain words: but for unlawful deeds, with mispence of precious time, in the study of loose faculties. These vnluckye marks, are set upon the refuse wears, for which we seek to pay so dere, and yet vain glory so far blindeth reason: as either we can not, or wee will not give them over, but use one drop of abusing craft, as it were a sauce to bring in an other. Now let us ransack all the dusty corners, and deceitful boxes of divining artes, and search what lycor is contained in the vessels, from whence the false prophets of this age, take upon them to deduce their principles. I am not ignorant, that veritas est vna ac falsum multiplex, the truth is ever one, but the shifts of falsehood are manifold. I know the snares are infinite, which satan sets to entangle and entrap a multitude of simplo souls, whom Christ hath saved and redeemed by the merit of his sacred blood: notwithstanding, I will onely deal with those, which are most daungerous to the policies of all estates, most injurious to the majesty of God, most pleasing to old Adam most opposite to the simplicitye of truth, and best liked by the multitude, not doubting, but when we haue repelled the false prophets, not by force of paper shot▪ but by the double cannon of the written word, and the peremptory censure of the wisest in all ages, from the courtines of presumption, which haue been guarded& defended hitherto, with more opinion then approved strength: they will return to God from beelzeebub, and either quiter give over to maintain a wilful course with vain conceits, or at the least, they shall be forced to confess, the weakness of their side by their faint artillery. For either they derive their gift of divining, after Futura contingentia, from those grounds of wit and reason, whereby men are said to differ from brute beasts, in the very substance of their kind:( 1) or from a secret inspiration 
( 1)  by dreams,( 2) or from vapours of profound melancholy, 
( 2)  which draws so near to frenzy: as the chief proctors of that skill, haue very much to do, in distinguishing both kindes apart by diuers forms,( 3) or from peculiar and special influence, or virtue of some 
( 3)  soil, wherein it excelleth others:( 4) or from the arte called Cabalistica, 
( 4)  which at this day is scant to be found among the Iewes themselves, from whom it drew the first original:( 5) or from conference 
( 5)  with damned spirites:( 6) or from the planets which we may call star 
( 6)  divinity. As for divination by fire, water, palmistry &c. I hold them not so much as worthy naming, where men are not wholly trans-fourmed, by Dame Circes witchcraft into beasts, and utterly deprived of their sences. The devill dealeth not with the finest wits, after that gross manner and therefore albeit, Sagitta volans in die, the shaft which flieth in the day, be daungerous: yet is it in no degree, to be compared, Cum 
Psal. 91. 5.  negotio perambulante in tenebris, with the terror which walketh in the dark, that is in obscurity.  
Now therefore to begin with reason▪ which no man can deny, to be the greatest gift, that God by nature hath assigned unto man: it is certain, that albeit in respect hereof, we were appointed rulers over beasts and were created as I said before, according to that sacred image, which can not be name with too great reverence: yet all this while, wee find no proof in Genesis of any future aims, neither is it said, that Adam in his greatest excellency, was holden for a Prophet. The Scriptures are so liberal, in painting and emblazoning the mercies of almighty God unto mankind: as it is not like they would haue over s●ipped; or omitted this divine prerogative, which approacheth nearer to the seat of majesty, if there had been any glimpse of such an ornament. I know, saith Esdras, what is past, but not what is to come, wherewith 
4 Esd. 4. 46  agrees the iudgement of the Poet Pindarus, whom the light of nature only induced, to the plain confession of this truth {αβγδ} No man that lives upon the earth, had ever any faithful or assured sign from the Gods, of things to come: excepting the chosen vessels& selected Prophets of our Lord, which shall be formally distinguished, and set forth in their proper places. If any man demand the reason of our swerving in this point, 
Sap. 9. 14.  the book of wisdom telleth in plain terms: that the thoughts of mortal men are timorous, and their foresight uncertain, or as Saint. basil writes. {αβγδ} because the know ledge of things future is concealed. The Poet Pindarus takes upon him in an other place, to set down this principle: that while the sequel is in the will of God, we mortal men may hope, but we can assure ourselves of nothing: we may discern of things, that are by sight, that were by memory, saieth Antigone in Sophocles. {αβγδ} &c. But before the proof make show, {αβγδ} no man is such a prophet of the future, that he knows which way to direct his labours. These men were no less perfit in the bounds of nature, then ourselves, or if we list to make a difference, their credite is by so much greater in this case: as their bruise by falling from the seat of pride, 
jer. 10. 23. Pro. 20. 24. Pro. 27. 1.  and confidence in their own proper strength was more desperate, and yet their writings show, with howe great modesty and bashfulness, they willingly disclaimed, what, either prophets challenge by abuse, or their disciples crave without authority. If a mans ways be not his own, and if it lie not in him to direct his own steps: howe can he lend aduise to others? If we know not over night, what event the next dayes toil will bring: howe can wee pirce into the mysteries of many yeeres to come, before the light of the very things themselves be revealed? for though the heartes of men be no less manifest to the wise, saith Salomon, then their faces in the water: yet can wee not divine nor-gesse by any other mean, then the course of their dealings. The Preacher could not foresee, the quality of him that should be his heir, and whether he should prove wise or foolish: and yet this cometh 
Eccl. 2. 19.  very far short of our presuming prophecies. The full course of our life, sufficeth not to scan the mighty works which God doth daily bring to pass within the world, nor to remember what is past: and yet we reach at things without the world, whose causes are invisible Is it not enough for man, whose breath is in his nostrils, to admire the majesty of him that made us, in the things which were created for our use: unless wee seek to fetch our wisdom from the clouds? since Ipsum esse animi, the very substance of our soul, saith jamblichus a 
Iambl. de mist. ex egypt.  great prouler in the mysteries of Egypt, is to know God, upon whom it dependeth July for direction. whereupon S. Augustine, strippinge nature naked out of all her painted robes, disprooueth all pretences, claims and titles, that may be put in by this couloure, to some parcel of Gods high prerogative, by this plain argument, that notwithstanding reason is a gift conferred, not upon this man or that, but vpon the kind of men in Genere: yet our own experience, which is the surest guide, instructeth us that neither all men, nor( in very deed) any man excepting those, whom God doth rather prompt by favour, then selecte by rule, hath either grace or gift to gladly. If ever any man had been so perfect in this gift, Ex meris naturalibus, whether we respect the favour of almighty God, the place wherein he dwelled, or the pureness of his mind, before it took attaint and was infected by the serpents guile: the same was our first Father Adam, who notwithstanding as we feel with smart, could not foresee the mischief that was imminent, before himself with all his offspring, were excluded from the joys of Paradise. philosophy doth teach, that nothing is in Intellectu, which hath not first been drawn by fantasy from common sense: whereupon I conclude, that future things which never came within the sense, can not be comprised in our understanding. It is an easy skill to discern and judge of the present state, because the faculties and forces of the mind, convey them out of one loop into an other: but whatsoever shall betide or chance one whole year hence {αβγδ} can not bee discovered by signs or tokens. For albeit, Aristotle seem to be of this opinion, that God by nature hath imprinted forms and figures, of all outward things in our understanding, from the first original of man, and that our active understanding, by the forms which it receiveth in by the loop of common senceonely, giveth a clear light to the passive understanding, by the beams whereof it may more plainly behold and discern, the forms which before were covered, with a dark and misty vail, within itself: yet touching prophecies, I make no difference at all, whether the forms, of things which we conceive be let in, or onely cleared by the sight, because the light( without the which, our passive understanding can not possiblye discern itself) must as well be let in by the windows of the common sense: as if there had been no kind of impression by nature, in the passive understanding. Wherefore, as we can not discern the brightest colours without light, nor hear without a sound, nor smell without a savour, nor remember what hath never been, nor conclude an argument without his partes: no more is it possible for our passive understanding, to give a certain guess at any thing to come, because the same was never lodged in the common sense, nor transported by the fantasy. I stand the longer, in discussing this direct and certain rule, because although there be not any, which confineth nature more precisely with in limits: yet can it not but seem obscure and dark, without some labour to those that are not learned in philosophy; The sense of man, or his understanding rather( which is yet more light and quick, transfourmeth all conceits, without any determinate or certaiue subject, into diuers forms, and as a piece of wax receives the print of any seal, according to the present time, which afterward may notwithstanding, be put out or defaced by the form of an other seal: so may the mind receive, and afterward dispose and varie, what the fantasy presenteth, but to divine of future mysteries, which were never cast within the mould of common sense, is a thing unpossible to the feeble strains of humane capacitye▪ Onely God is able to behold all things, both present and to come, at once, and in an instant: as if they were at hand, there are no limits of succession or distance in his sight, his providence is infinite, in respect whereof, the Stovckes planted the palace {αβγδ} above the moon: and therefore the gift, Annunciandi futura, antequam eueniant, of declaring future things before they 
Esai. 42. 9  come to pass: belongeth onely to the depth of divine wisdom. For though the reasonable souls of men or angels, which either never were incorporate in any mortal body, or having been invested once are notwithstanding, separated& divided from them by the stroke of death: either retain the knowledge which before they had, or receive new forms without the service of the sences, after such a strange and extraordinary manner: as neither care hath heard, nor tongue is able to report, yet since it is beyond the compass of their imbecility, to comprise all forms at once, as I said before, and to make present to their will, whatsoever liketh them to call to mind of things past, to contemplate of the present, or prognosticate of things to come, which is onely proper and peculiar to God himself▪ therefore can they guess no further, then it pleaseth God by extraordinary grace and favour to enable them. The angel which appeared unto Esdras, could 
4. Es. 4. 53.  say nothing touching life, neither haue the Angels of God any knowledge, of the latter day: much less may wee presume of mysteries above our reach, in whom that rare perfection wanteth, which those pure and undefiled spirites haue. Corpus quod corrumpitur, aggravat animam &c. for the body which is subject to corruption, maketh the soul ponderous, and depresseth a deep wit that museth upon many things, and though we strive and labour by streight abstinence and watching, 
Sap. 9. 15.  to abate and mortify the pleasures of the flesh, as Hilarius that blessed man, of whom S. jerome writes, was wont to qualify the pride of Adam,( which he called his untamed and unruly ass) with chaff, wherein is neither strength nor heart to pamper wanton humours: yet this maketh not out souls more divine, but more holy, not more presumptuous, but more humble, not more privy to the coū sails of almighty God, but more pliante to his service. These godly exercises of a christlan life, are wings, I confess, to advance our hope but no means or instruments to change our nature. We can not certainly define of things, saith Esdras, which grow up with us from our tender youth, further then we gather light, by knowledge of the next and proper causes whence they come, and as the proof of former times may lead their aim, {αβγδ} for all things are brave and gallant in due season. Against this certain principle, that no man alive is born a prophet,( howsoever ptolemy would haue this skill to proceed wholly, Ascientia et a nobis) both from knowledge& partly from ourselves: it may be, that some will object the storms, which wise men prognosticate in dealings and affairs of the common wealth, by the light of long experience. mariners and husbandmen by signs of observation, whereunto this answer may suffice, that certain causes work so manifestly and apparently, to the common view and consideration of man: as we would rather deride and scorn him as a fool, then admire him for a Prophet, that would hope to purchase any credite by prognosticating their effects: as that drought bringeth dearth autumn nyppeth fading leaves, hore hairs are companions of old age, &c. other causes there are, which first begin, and afterward proceed to their effects as it were by stealth, and after such a close and secret manner: as if they be not watched, traced and observed by degrees, they will undoubtedly pass over in a cloud of ignorance. Thus husbandmen are daily taught by practise and experience, in manuring soils of sundry qualities, to know what ground is aptest to bring forth all kindes of grain, what temper of season giveth best success to fruits, what winds offend the corn or blast the blossoms, what degrees of moisture nourish, what corrupt: whereupon they guess with better aim, then men that are more wise in matters of far greater 
L. prospexit ff de inspic. veut.  moment. In this respect, I think the learned in the civil laws gave out this principle▪ Peritis credendum esse in sua facultate, that we must not build too steadfastly vpon the private iudgement and conceit of every man in every matter: but of such as are skilful in the faculty which they profess, because there is a kind of craft in the meanest mystery. The country men are wont to give a likely guess, about the dayes of S. Vrbane and Medard, howe the Vines will bear and thrive that year, not because the day gives any virtue to the grape, nor the saints( whose lives and constant suffering for Christ, are solemnly recorded and solemnized upon that day) give life and influence to wines above the rest: but because the very time and season, is a mark and measure of their forwardness. In like so●●e, the inhabitants in Egypt are wont to conjecture, what dearth or plenty shall ensue at the beginning of the year, by noting onely to what height, the flood of Nilus mounteth and ariueth after an overflow: because the long or short abiding of the water, declares what heart and strength the soil receiveth. The Frogs are wont to make a noise before the rain, the sheep to shrink into the Caues and hollow places of the rocks before a drift of snow, the Bees to toil& travail before weather: and in like manner, God hath given an evident and certain light to every living creature, of mishaps to come, for save guard of themselves, whereby the cunning husbandmen use commonly, to direct their course in those kind of dealings, for albeit these prognosticating signs, saith Cicero, be not so 
Cicero de divine. lib. 2.  manifest to common sense: Res ipsae tamen obseruari animaduertique possunt, yet the things themselves may be noted and observed. The shepherds guessing onely oy the nature of the wind, which carries over clouds and drives the rack, are able to deliver often times a better guess of the change of weather: then the learned in astrology by the rules of their Ephimerides. The plowmā can distinguish wheat from barley in the blade, and Rye from both,& one herb from an other at the first appearing above ground: which perhaps would set both Gesner and Matheolus to school, albeit both of them haue left large discourses, of the forms and natures of the simples to posterity. The Fowlers know by the fluttering and bathing of some birds, when rain will fall, and as every thing consenteth in a kind of sympathy with this or that humour: so serveth it for a certain watch to those, which seek not for the proper reason by the quiddities and quirks of arte: but observe the course, which either seldome or never fails, by the line of diligence. We read not, that our saviour Christ condemned those, that deemed of the weather that should follow by the rednes of the sky; nor 
Mat. 16. 3. Mat. 24. 33  those that gathered vpon the figtrees putting forth her leaves, that Sum mer was at hand: for that the causes and effects were tied together, and combined in so streight a link of consequence, as either swerued not at all, or very seldom, from the course which kind had limited. He rather used thē as presidents of lawful guessing& diuming, by the proper causes of al things:& thereupon delivereth assured tokens, whereby we may likewise guess about the time of the latter day though the minute be concealed, not onely from the sons of Adam, but also from the quire of Angels.  
It hath been ever counted prayseworthy, to range our guesses and conjectures, to those grounds and rules which haue a certain hold, and therefore they that reach no further: may be cunning, but not divine, diligent but not over deep, provident, but far from the gift of prophecy. The mariners in like manner, by continual observing the diuers qualities of winds, the difference of Seas, the properties of fishes, &c. haue beaten out such certain rules of arte: as when clouds begin to thicken in some quarter of the sky, when certain winds do blow when certain fishes leap above the water, when the Porposes begin to play, they will more certainly give warning, of a strome or perrye to come after: then we that neither understand the reason, nor observe the manner, can imagine. No wise man will mislike or discommende their diligence, which search the mysteries of nature: so they shoot no further, then the level of their frail capacitye will give them leave, for this Beseleel is said, to haue been endowed with the spirit of knowledge, wisdom and understanding in all kindes of workmanship: 
Exo. 31. 3.  though otherwise he were but a free Mason,& not able to prognosticate the ruins or enrichinges of that temple, which he set up with his hands. And albeit those Viri nautili, which Hiram sent to Salomon 
3. Reg 9. 21.  were well acquainted with the cost of Ophir: yet none of them could tell before they went to sea, whither they should return home freighted with gold and silver, or with Apes and Pecocks. The Pilots which conducted paul, knew certainly by their line, what depth of water the vessel drew: but not whither they should perish or escape after 
Act. 27, 28  the shypwracke, till it pleased God to reveal his will by the mouth of his Apostle. The Phisitians are able to deliver a very probable and likely guess, concerning any grievous sickness, that is like to punish and infect our bodies, long before the poison stir and kindle in the veins: by v●ine, pulse, distemper of the body, colour of the face, decay of appetite, and a thousand other accidents, which are evident to arte, and obscure to ignorance: shall we therefore count them prophets? Whereas Galen thought himself to be disgraced very much, by that 
Gal. ad. Post. lib. 7. cap. 5. De simp medican ac capio.  fonde conceit, declaiming bitterly against the prating empirics of Rome: who to diminish and abate the common admiration of his learned skill, gave out reports, that he deuined not by physic, but by prophecy. I venture the more boldly, to compare physic in this point with husbandry, because the learned Galenistes, haue themselves been the first authors and devisers of this fit comparison. For even as skilful husband men, can give a likely guess at any piece of ground wherein they never came before, by looking deeply and advisedly in to the nature of the same, whither it be day, chalk, or Marle &c. with what kind of grain it will best agree, though they know not what corn hath been lately sown, before it peep above the ground: so learned physicians, noting and observing carefully, the diet or complexion of any man, casting his water, feeling his pulse, &c. is able to deliver a good guess vpon the grounds of art, to what disease the body is most apt and subject, either by distemper or by kind: and yet they cannot tell, what accident shall either diminish or decrease this sickness when it comes, what changes it shall haue, how many fits, how daungerous, by what physician or medicine it shall be cured: since these strict particulars depend, vpon the certain knowledge of the state that is to come, which hath more turns and windinges, than a hare before a hound, by concourse of accidents: though the reason and conceit of man, be not able to descry the multitude. No man of understanding either doth, or ever did disallow {αβγδ}, prognosticating, or forerunning signs of things which haue already their beginning, though the same be not apparent to unlearned or vnskilfull men: but feigned and supposed tokens, which haue neither any secret link, nor coherence with those strange effects that follow. For as I hold him for a simplo leech, that cannot find the plague in one that is infected with the same, before the carbuckle appear, nor a pleurisy, before the bag come up, nor {αβγδ}, 
In vita Antonii.  till the belly swell: so not I, but that blessed father Athanasius, inquireth of our prophet hunters, how they can olive so far, I will not say from rules of learning: but from grounds of wit, as to make no difference between the Prophet,( who regards no kind of ordinary mean in declaring his conceit, but grace only from above,) or the physician, who walketh in the light of arte: and by due scanning of the circumstances, that concern the person, time or place, foretells what events are, not determinatelie, but very probably like to follow. physicians, as I learn by some of them, know not, Quando sit futura erisis, otherwise, then by certain forerunning signs: which give plain notice, by what mean nature seeketh in distress, to be relieved and disburdened. The tokens which direct their aim, appear not in the sphere but in the body: neither is the pain abated by contemplating the planets, but by discharge of humours. To be a Prophet, after Galens sense, 
Gal. coment. in prorr. Hipoc.  is to be a learned man, and Praecognoscere, to know before, is not to rove vpon certain aims: but Incipientem iam agnoscere accessionem, to take knowledge by the proper causes of the fit, when it is beginning.  
Not all the citizens and inhabitants of jericho, but Rahab and her household only knew, what grace& favour appertained to the read list, 
Iosua. 3. 18. 1. Reg. 19. 22  that was hanged out of hir window. None but david understood, what those arrows meant which were shot by jonathas, in sign of his fathers lasting displeasure, saving david: because the Mot de gut, or watchword, was resolved and agreed vpon between themselves in private conference. None but Elizeus could conceive by the rising of a little cloud, no bigger then a mans sist, from the sea: what store of rain would follow after so desperate a drought, as had brought the people into great extremity, because it pleased God, to make none but the Prophet privy and acquainted with his purpose, and in like manner, none but the learned in the grounds of physic, can divine of those dark accidents, which, as Galen wri●es, Iam quidem principium generationis habent, said propter pacuitatem vulgo non sunt cognita, Haue now a beginning of their breeding: but in respect of the slenderness and smallness thereof, are not yet apparent to the vulgar multitude. And whereas some, to blow life into the carcase of these prophecies, De futuris contingentibus, a verre by warrant of hippocrates, that many things may be conceived by the face alone: it will not serve nor reach home to their mark, because he treateth only in that place, of such distempers and infirmities, as commonly bewray themselves, more by the face then by any other mean, as all obstructions of the liver, of the spleen, &c. so that no mark of physiognomy, but an effect of some strange accident, beginning now to work with malice in the body: may be discerned and observed in this maner. The civil laws haue judged and determined, Nullis creminationibus implicanda esse 
L ●orum. c de Malef. et Mach.  remedia humanis quaesita corporibus, That remedies provided for the health of mens bodies, ought not to be disgraced with any kind of reproof or oblequie: and therefore we may seem the less precise, in scanning scruples and pretended difficulties, about a lawful matter. Reason hath her certain bounds, and prophecy is not attained by endeavour, but inspired by free grace and mercy: whereby we see, that neither husbandmen▪ pilots, nor physicians, may be called or reputed Prophets: though sometimes they light upon a truth, which every common person cannot espy, because they range no further then the proper and next cause, nor take vpon them to conceive any more, then others might attain unto with like heed and diligence. With these we may compare and match, the wise men of this world, and generals of forces in the field, who taking the title of Prudentes a Prouidendo, comparing practise with speculation, the presidents of former times, with the practise of the present general conceits, with due regard of every circumstance that appertaineth to the cause in hand, and squaring out the plots of grave aduise, rather by the line of sober skill, then the leap of arrogaunt temeritie, by the compass rather then the wheel: not only represent the brunt of lamentable tragedies, in dumb shows before they take effect, but furthermore give order, how the same may be prevented and cut off by policy.  
But as it is not possible, to keep any certain aim at a mark, which is always changeable according to the times, as it is not possible to overrule the cases of the present time, by examples of another age, considering the difference that may be found between them both, by regard of any slender circumstance to change the point, nor always to cure one mallady, with one and the selfsame medicine, when alteration of qualities▪ either in the place, the drug, the person or the time, may disturb the course: much more unpossible it is, to shoot point blank, not at a white, but at a fancy, which is quiter without the level of our piece, and therefore, he that dares not ever build vpon the iudgement of the wisest man alive, who hath reason for his guide: ought not to credite the vain words of presuming Prophetes, whose load star is blind chance, whose guide hap hazard, whose learning imagination, whose guesses are far lighter than the wind, and more variable then the rainbow. For even as he that sounds the depth of any wit, is better able to discern wherein the same will profit most, then he that had never any taste thereof, as he that understands, about what time the post sets forth from berwick to London, is like to give a nearer guess at the time of his arrival here, then others that are not acquainted with the circumstance, as the learned in arithmetic, are more quick and ready in casting over deep accounts, then they that shuffle sums in gross without either rule or order, or as we rather yield to their aduise, which are expert and skilful in the stratagems of war, then of the wanton fry▪ which presume, according to the posy of our worthy king Edward the third, Dulce bellum in expertis, that they are able by their wit and courage to distress an army, before they know which way to trail a pike: so they, which by comparing one time, one reason, one example, one circumstance with another, aim by reason at events to come, ought rather to be regarded, then a sort, who divining by constrain adjectives, which were never seen, felt, heard, understood, nor can stand alone: endeavour only to withdraw men by the shadow, with that dearly cur in esop from the substance. Wise men divine not, of the likelihood or unlikelihood, of war or peace, by casting up a figure in a paper leaf: but by revolving states and humours of our neighbours round about, not by planets: but by preparation. again, after the war is once begun, we guess at the continuance thereof, not by dreams but by discretion, not by the good or bad aspect of Mars or Saturne: but by the good or bad conceit of mighty princes, that dwell near together. This is the perfect scope of wisdom, others are but shells of error: without any kernel of effect or benefit.  
The stories are full fraught with examples, of this sensible and respective kind of Prophetes, which only by the compass of deep wisdom, and the line of long experience: haue found such ready means to prevent mishaps, as light divining fools were never able to conceive or understand, much less to foresee& prognosticate. By this clear light of wisdom, Solon, as 
Thucid. li. 2.  thucydides reports, gave warning of the tyranny▪ which should endanger& infest the state of Athens, long before it came to pass: Quem 
De divi. li. 2  prudentem possum dicere, divinum nullo modo possum, whom in this respect, saith Cicero, I can call wise, but divine I cannot. By this mean, Fabius attained to the credite of an Oracle at Rome, and Thales the Milesian, by forestalment of the trees of 
Arist. Polit. lib. 2.  Oliues, at such time as he foresaw by reason, what excessive prices they would bear: became very rich vpon a sudden, not for that( professing knowledge of philosophy) saith Aristotle, he regarded wealth: but to give an evident example to the world, that rather voluntary sequestration, from these lets and troubles of a quiet mind, then blockish ignorance of any trade, to compass riches when they list, to bend their studies and desires that way: was the very proper and true cause, why Philosophers were always poorer& in meaner plight, then any other kind of personnes whatsoever. Cani hoins sunt sensus eius, The 
Sap. 4. 9.  hoary heaires of a man are his understanding, not because the head is white: but ripe and soundly seasoned with long experience, wherefore as the gift of reason, which some call Theologiam naturalem, in respect it is annexed as a difference of kind, and common to all men in general, whether they know GOD or not: though with larger or lesser measure, as it pleaseth him that disposeth all, so by this rule and by none other, the wisest counsellors in all ages, haue squared out their plots concerning policy. For howsoever Rome might take advantage, by the peoples easiness to be misled, whereof I said enough before: yet they that haue any eye of understanding, or an ounce of wit, may find, that men of deep consideration and grave experience, were commonly the Prophetes which were called in to speak their mindes: when either counsel was to seek, or private quarrels grew to head, and began to fester, or the state itself, either by negligence of rulers, or the stroke of GOD, was brought into great jeopardy. The goddes, or rather devils, for Dij gentium Doemenia, were consulted for a show, that the people might 
Psal. 95. 5.  be made more fervent and more eager in recovering the loss: but their answers were conformed always, to the counsel& aduise of the wisest and discreetest magistrates. It is allotted to Pe●●cles as a woo●thy praise, that no man looked deeper into any cause, nor foresaw things to come, either 
Thucid. li. 1.  further off or more assuredly, but how? mary by great diligence▪ saith mine author, 
Lact●n. de Orig. err. lib. 2. cap. 8.  Inaudita inuestigandi, et audita perpendendi, of inquiring after things which he never had heard,& pey zinge matters that were brought to his hearing: and this may be the reason why the preacher telleth, that a wise man will always hold and retain fast in mind 
Eccl. 39. 2.  Narrationem virorum nominatorum, the discourses or reports of famous men, that is as I suppose, of such as haue been holden in great price and credite for their wisdom. 
Deut. 32. 7.  Memento dierum antiquorum, &c. Remember the ancient daies, saith God by Moses, study upon the course of all ages, inquire of the fathers, and they shall tell thee of thine elders, and they shall declare unto thee. And therefore, the Senate or eldership among the Iewes, was holden for an Oracle of such assured trust: as either to discredit, or suspect the same, was accounted disobedience, not because God wrought in them, by indirect and extraordinary means, at all times when aduise was requisite: but because the majesty of aged heaires, and the proof of wisdom had established a more sound conceit, then that the same could be corrected and controlled, by the malapart and saucy multitude. Diuitiacus, as we read in Caesars commentaries, could never be 
Comen. li. 3  trained further forward by practise of the priestes: then to divide his course in taking aim, Partim augurijs, partim coniectura, partly by auguration, and partly by conjecture, so that albeit outwardly, that is, onely for a flourish and to shun offence, he gave a reverence to false religion: yet privately and in devise of plots, he was guided by the line of reason. We find that jonathas, who never dealt with any sorcerers or witches as his father did, could say to david. Tu regnabis,& ego tibi secundus 
1. Re. 23. 17.  ero, &c. Thou shalt reign, and I will be the second person to thyself. But he derived not this light from any gift prophetical: but from a diligent and heedful observation of Gods providence, which ran upon his father and his house with so strong and violent a tide: as could not be resisted by the banks of policy. The sentinel, who kept the watch over Dauids gate, seeing Chusai run with hasty 
2 Re. 18. 25.  speed, repaired not for council to false Prophets, that he might be privy to the news he brought: but concluded with himself, that the tidings was not evil, as it seemeth upon this assured ground, that none but fools make hast, to bring heavy news to the ears of princes. The ministers of Benadab presumed very rightly, touching the saving and preserving, both of their maisters life, and of their own, but it was vpon this ground, Quod Reges Israel clementes essent, that the kings of Israel were merciful, though we read not of any Prophet at their elbow. 
3. Re. 26. 31.  It is reported in the scriptures, that the mouth of Salomon could not 
Pro. 16. 20.  err in iudgement, and again, that there was no mystery 
3. Reg 10. 3.  concealed from the King: insomuch, as he was not ignorant of the property of any herb or plant, from 
3. Reg. 4. 33  the Cedar trees in Libanus, to the Pellitory roote that grows out of the wall, not by the gift of prophecy, wherein he wanted of his fathers skill: but by prerogative of wisdom, which GOD gave him in a larger and more ample measure, and therefore when the strife arose about the child, he resorted onely to the reason of a pregnant wit: not to the prompting of a glozing Prophet, for resolution 
3. Reg. 3. 27.  in the matter: for how can any man esteem her, as a natural and loving mother, which would rather quarter& divide her child in halves: then suffer the same to be brought up and nurssed by another woman. A certain wicked Iewe perceiving the 
Doct. histo. hb. 7. cap. 17  great zeal and bounty of the true professors of the faith of Christ, in relieving and maintaining those, which pretended any yove or favour to the truth, and supposing all to be well gotten which was gleaned from an infidel( as they reputed us) found out a knavish stratagem, to consume them& to enrich himself, which was, by craving to be baptized at sundry times& in diuers places: all the faithful brethren yielding& contributing their charity, according to the maner to so good a purpose. Thus having mocked& deluded many, but most of all himself( in respect of plagues to come:) his hap was at the length, as God would, to light into the hands of Paulus the Nouatiā bishop, who finding the water which was put into the font for this sacred use, to be dried up without any certain or apparent cause: conceived heerevppon, that so strange a sign could not fall out but vpon some extraordinary chance,& therfore  told the jew, that either he had received the sacrament of baptism unawares at some other time, in respect whereof, it stood not with the will of God, to suffer iteration by oversight. or else he made the same an instrument of wicked& unlawful gain( as Simon Magus would haue done the gift of miracles) which stood not with his honor to neglect or leave unpunished. The bishop was an heretic,& therefore not inspired from above, his sense and reason only led him to divine, that miracles are never wrought▪ but either to establish faith, or to discover infidelity. dionysius Areopagita▪ first a graduate of Athens,& afterward a scholar of S. Paul, perceiving the most strange eclipse of the sun that ever he beholded, at that very instant, wherein our saviour Christ endured the most bitter pangs and torments of the cross: pronounced with a preemptory voice, that either God himself was surcharged and oppressed with great violence: or else the frame of all the world should be dissolved 
Esteu de Garib hist. di. Nauarre.  in a moment. The Spanish histories report, that katherine queen of Nauarre, who cast herself away, by matching with Dalabret, a noble man of france: prognosticated to her husband, after he had lost the greatest parte of his forces, that neither he nor any of his offspring should ever reposses the crown, which words may seem to carry great authority vpon the first conceit: but if we call to mind, how like it was that the French Kings tears, for whose sake only she received this hard blow, would be wasted& dried up, In alienis malis, in his friends distress, that all the Popes would justify from time to time, what was prenounced in that cause by their predecessor, and how hard a labour it would be for those, that could not keep it while it was their own, to wrest it from so strong an enemy,& last of all, that Nauarre having ben once united to Castile& Arragon: would never be dislincked without a sharper war, then either she, or any was like to descend of her body, 
Esteu. de Garib. hist. delos Moros.  should be able to maintain: will find some reason to commend the Ladies wit, but none to publish or esteem her as a prophetess. The moorish prophets, prognosticated to the king of Granada Mahomad, that before it were long, he should lament& rue with helpless tears, the surprising of Zahara:& no marvell, since it was the key of their estate, as berwick is of England, Callis of france, Dunkirk of the low country, Beioaia of Nauarre, and Millan of italy: so that by these examples altogether,& by every one of them, we may be taught to deem of all professors of this guileful trade, which sell the labour of their lips,& the practise of their busy heads: for the prise both of bodies& souls together. Besides this colour and pretence of prophecy,& secret inspiration from the gods above: both is& ever hath been, a vail or shadow for aspiring thoughts, which being puffed up like empty bladders with a wind of pride, never leave rebounding from one hazard to another, till either they obtain the prise, or miscarry by to great presumption. This might be proved, by a multitude of apt& fit examples for the purpose: but to be short, I will onely vouch certain of the moorish Monarchy, and one above all the rest, of Aben Thumier a doctor in Astrology, who finding without any light or help of his Ephemerides, that the royal offspring of the race of Almocauides, had arrived with great fortune to that race and stint of time, wherein the times of other houses, as it were by destiny, had made an end, beside, discovering the moods and humours of the vulgar sort, according to the touch of Affrike, to be so loose and tickle of the sear, as there wanted nothing but a leader, of great courage and deep wisdom to begin the game, again, concluding with himself, vpon a diligent and strait examination of the forces on all sides, that if the cards might be brought once to the dealing, of a close& constant friend, the cunning pack which had been laid together by long sufferance, might pass for winning of the golden rest: made choice of a certain young fellow called Abdelmon, of a passing haughty mind and ready wit, to become an instrument, or rather a chief person and director of this enterprise His parentage indeed was base: but notwithstanding, so well covered with graces of his person, and rare gifts of nature, as the world was willing: either not to note it, or content to pardon it, of which two courses, either served fitly for the purpose of the Doctor. But when the qualities of him, that should sustain the chiefest brunt, sufficed not without some other sly devise above the common reach: this scribe, 
3. Re. 12. 27.  presuming with the crafty rebel jeroboam, that so long as the minds of men were rooted in their former faith, and grounded vpon the principles of ancient simplicity, it would not be so easy, to divert them from their wonted course of duty& obedience unto the king: Entrodnzio 
Esteu. de  noudades en religion, brought in an innovation of religion, pretending by his iudgement in the stars, that the gods would haue it thus, and so 
Gar. histo. de los. mor. 1023.  first overthrew the royal stock, and then established new forms of government.  
The plot was laid by presuming& aspiring hopes, maintained by devise of wit, concealed with the dark& sullen colours of hypocrisy, and altered according to the circumstances of the persons, time and place, by such a close Achytophel: as used wisdom for his compass, art for a colour, and courage for an instrument. Another prophet of that filthy moorish kind, proclaimed in the market place of Granada, that either his marks and Oracles abused him, or the ruin of that kingdom was at hand: but surely, I repute him not so worthy of a laurel, for advising when the danger was past cure: as of blows for not speaking sooner, while the Moores of Affrike, who were greatly maimed by the loss of Granada, might haue adjoined strength for rescue of their neighbors. But what were his marks and Oracles in the name of God? Forsooth, the very same that made the Iewes mistrust the ruin of their temple: and would make the wisest man alive, without the prompting of a Prophet, to suspect and fear the spoil of his own country. For first, the civil war within the bowels of Granada, between the Nephew and the uncle: was endless and irreconcilable, their poverty exceeding great, their hunger infinite,& the peoples harts quiter broken& discouraged. Their allies in Affrick seemed altogether could and careless in affording aid, the king of Castile hovered above their heads, to seyze upon his wished pray, and whereas all their hope and courage should haue restend, in the trust and confidence of their own strength at home: the country was so quartered with civil strife, as I said before, that, according to the maxim of our saviour Christ, it could not long 
mat. 12. 14.  continue.  
polybius, saith Homer,  told his son, that he should never return home from Troy, but with the like stratagem to that, whereby one undertook to teach an ass to speak within the space of seven year: so that his life might be respited. For even as there was great odds, that within that time, either the man to whom the bonde was made, or he that was bound, or the simplo ass would die, in all which cases the bond was void& of none effect: so was it no less probable, that in so daungerous a journey, so long a time of absence, so desperate a piece of service, among so many wracks by sea and perils upon the land: either one mishap or other, would make an end of this young gentle man. events, saith Hannibal, are not less answerable to mans hope in any thing: then in war, and therefore they that wander furthest from the beaten way: may sometime, perhaps, divine with greatest probability. Beside, the care and kindness of a loving father, ought to be regarded somewhat in this case, who supposeth all offences to be present that are possible: wherefore to conclude, though pilots, husbandmen, and counsellors of state foresee many things, either by experirience or observation: yet their aim proceeds by rule and not by reach, and those are taken by the wiser and more heedful sort, to bee most certain grounds, which are esteemed blanks and shadows by the simplo. The first instinct of presumption and pride, being quenched by obendience unto the will of God: maketh a more ready passage to the reward of humility, and therefore. 
Psal. 136, 12.  Beatus qui allidit paruulos ad petram, Happy is he that crusheth these little ones against the rock: or that setteth snares and gynnes, 
Cant▪ 2, 15  to catch the little Foxes that destroy the betide.  
No man alive, can prove so streight a kindred or affinity, between an accidental sign and a corruptible substance: as may give a light or foil to future imaginations, For God, saith the Preacher, made man 
Eccl. 7, 26  single and upright, Et ipse se infinitis immiscuit quaestionibus, And he entangeled himself with questions that were infinite. Wee know that men are images of God: but no gods indeed, that our wits may deem: but not divine, forecast upon occasion: but not presigure without certainty, least in raising forts of fancye to the clouds, like the spire of Babel: we foregoe the knowledge of ourselves,& be cast into the gulf whereof there is no bottom. Terrenum enim hoc animal &c. for this earthly creature being altogether unable, saith Lactantius, to comprehend the majesty of heavenly things: is detained, and, as it were, locked up in a kind of prison, so that it can not judge by so clear a light, nor resolve in so frank a manner. Thus hath it pleased God, to confine the reason of a man within certain limits, as I said before, which whosoever seeketh to exceed, by contemnning the decrees of God: is like to reap a bitter fruit, answerable to so corrupt a seed which is misfortune for presumption, and error for iniquity. How far the wit of man may reach: we learn by this, how dangerous it were to swallow more then we are able, to digest the great mishaps of others: do declare, though we should forget the surfeit of old Adam, that is the loss of our liberty.  
Next to that, native reason, whereby men are said to differ from brute beasts, some hold, that melancholy raiseth and advanceth our conceits more gallantly: then any other humour whatsoever. But for mine own parte, as I can not deny, that diuers persons deeply touched in this kind, haue excelled for the sharpness of their wit: so, though we should confess them to be wisest among men, which Tully never granted but against his will, because himself was of another stream: yet may we not presume, to make them equal unto God himself, who resigneth not to nature so great an interest in his own prerogative. We know, that melancholy participateth most of earth, which is most gross and ponderous: and therefore opposite to fine conceits, which spring from the finest& most subtle humour. And though some labour to extenuate the pyth of this plain demonstration, by distinguishing melancholy into two diuers kindes, whereof one having been digested by the liver thoroughly, swimmeth like a kind of flower on the top of blood, an other sinketh to the bottom like the Lee▪ of wine: yet must we needs confess the brighter of them both, to refemble that obscure and mistye veil, wherewith, as in old time the grace of Venus: so now the lustre of our wits and sences are eclipsed. Can any man, which hath but lightly tasted the sweet Lycor of philosophy, deem, that by continual agitation and stirring of the brain, whereby the melancholy matter is increased and augmented very much the moisture of the same, whereon our native heat should feed, is wasted and quiter dried up, and that our vital spirites, standing ever bent by this mean like a bow, wax weaker and foregoe the greatest parte of their virtue? I think not, or if he do: the schools will hiss him out for defending so vain a parrodoxe.  
again, as melancholy seeketh ease and shuneth exercise, which ought to quicken and revive declining partes to spend gross superfluities, and furthermore, to disperse all windy matter, which is most offensive to the brain, as appeareth by the lesson which Pithagoras gave to his schollers, in no wise to eat any beans: so by the rust of idleness, the sharpest edge of wit is taken off, invention decay, memory waxeth weak and shallow, and every gift or faculty of the reasonable soul of of man: becomes lesser strong and able, either to foretell by prophesy what is to come, or to conceive by reason what is fittest for the present. The properties, or rather accidents inseparable of this pensive humour, are {αβγδ} fear, grief of mind, and detesting of humane society: which one accident alone, without the rest, if Aristotle may be called in, and admitted for a judge, maketh those whom it posseth with a kind of tyranny: Aut Deos, aut daemons, that is, either 
Polit. lib. 1.  so divine and void of all contagion of 'vice, as we may repute them more then men: or so retirate, close and mischievous, as we should shun them more then Satires.  
Let plutarch tell us, in what wretched and unhappy plight that Timon lived, who could not abide the sight of any man alive, and by what mean he fell into this fonde, or rather brainsick and fanatical conceit: that we may beware of those, that strain oil out of a Flint, or Methridatum out of coloquintida. It was a rule of great importance which jamblichus gave, to remove out of our mindes: Quicquid ullo modo simile est imaginationibus vllis, quas humores similesque 
De mister. egypt.  causa suscitant &c. whatsoever resembleth in any point, those imagions which are stirred up by humours and like causes, when we fall to divine of matters that are future. He declaimeth furthermore against porphyry the blind Philosopher, for defending Vaticinium esle passionem phantasiae talem, qualis accidrt melancholicis, &c. That prophecy was such a kind of passion of the phantasy: as chanceth unto melancholy persons. Nulla ergo sunt data praeparamenta seminaque a natura, vel communi, vel humana ad vaticinium illud, quod est supra naturam intelligentiam queen humanam, &c. Therefore nature, saith he gave no preparatives, nor seeds of prophecy, concerning things which are above nature and humane capacity. Paulus Aegineta recounteth a discourse of certain persons, so far ouershotte with this elvish humour: 
Lib. 3. ca. 14  as sometime they thought themselves beasts and birds, with wings and horns, &c. and which is more, not satisfied with this strange speculation without a stranger practise: they began {αβγδ}, to imitate their voices, not unlike to fonde Pithagoras, who seemed to remember the time, since he was a cock at the siege of Iroye, and afterward I know not what beside: onely to persuade his schollers to beleeue, the transmigration of fowles out of one form into another. I haue heard of others, that supposing their bodies to be made of glass: durst not justle in the street with any man, for fear of breaking into shivers. {αβγδ}, and that some, either laughed ever with Chrisippus, or lamented ever with Democritus.  
Charles the seventh of that name, vpon a strange misconceite without 
plate. coment. cap. 127.  either ground or probability, that his own son would committe him to safe keeping: took so deep a thought, as afterward he would never receive any thing to sustain nature. Alphonso king of Naples in like manner, hearing rumours of the french kings purpose 
Idem. cap. 17  to come into italy, grew so timorous and fearful in a melancholy fit: that he supposed the very trees and stones to proclaim his interest, and take arms against him. A number more, either for love or hate: haue been haunted with like fancies, whom thucydides most 
Lib. 3.  fitly calleth, Absurdarum opinionum servos, the bondslaves of absurd conceits, in respect, that whatsoever may be, they presume to be: and sometimes also, what is most unpossible, as for a man to bring forth a child, to let out claret wine in steede of blood, &c. Now whereas some, to save the credite of this humour, would ascribe all fearful passions, wherewith the mind is altered and affrighted daily, unto Atra bilis, which hath not his original from nature: but proceeds of accident, &c. The best way to disprove them, is to set down by the rules of physic, what a do there is, before the mean, which leadeth to this future aim: may be determined. For if the quantity and proportion of the true melancholy be so scant( say they) as it is not able to repress the windiness of starting blood, to qualify the rage of choler, and establish fleeting spirites in such weight and measure, as is requisite in this degree▪ then doth it make our iudgement light and tickle of the fear, if the current be too strong and flow to fast: it rebates the finest edge of wit, and where is none at all, we find no residence save gross simplicity. Therefore some melancholy there must be, as the learned writ, for a ground of iudgement, then the same must be in substance thin, in proportion moderate, not drowned, but refreshed with the lyghtest part of fleame: and yet when all is done, it is but like the spirit of the strongest wines, which loseth not the proper heat by passing through sundry flames: but waxeth far more mighty, 
Math. 12. 45  strong and forcible in operation. And even as when an unclean spirit shall go out of a man, he walketh through dry places, seeking rest and findeth not: then he saith, I will return unto my house from whence I came, and coming in, findeth the same clean, swept with beesomes, and trimmed up: then goeth he, and taketh seven other spirits unto him more wicked then himself, which enter in and inhabit there, and the last of that man is made worse then the first: so fareth it with those that are possessed by this humour, as appeareth by a multitude of dreadful accidents, which are occurrent ●n the course of our ordinary conversation, for where the water seemeth still and silent: the ford is deepest. Qui attonitis oculis cogitat praua, mordens labia, 
Pro. 23. 30.  perficiet malum, he that thinketh evil things, with eyes astonished and biting his lips, will do mischief: but Confuodentur omnia profunda Huminis, &c. all the deepest places of the floods shall be confounded, and the sceptre shall be transported from Egypt. Woe be unto 
Zach. 10. 11. Esai. 29. 15. Pro. 14. 32. Pro. 26. 26.  you, saith Esay, that are profound in heart: for the wicked shall be repelled in their malice, and again. Qui operit odium fraudulenter, reuelabitur malitia eius in concilio: The poison of that man shall be revealed in an open council, which fraudulently coue●eth and concealeth his malice.  
For mine own parte, when a libbard shall forsake her spots, or a black Moore his hue, when either the fox or {αβγδ}, the roaring lions leave the courage or the craft of kind: I will likewise hope, that a melancholy man may become a prophet, for as such personnes commonly pretend to see more then is true: so they prevent less then is requisite. The reason may be drawn out of the proverbs, where it is affirmed, that a slothful man is overthrown with fear, 
Pro. 18. 8.  and commonly we find, that men distracted into diverse ways,( as Grimany noted wisely in the Senate house at Venice:) prevail in nothing for default of resolution. For while some cavil upon causeless fear, others execute according to the present opportunity: and therefore he that is afraid of every starting grass, may not walk in a meadow. The mind, some say, may search, more deeply with so quick in instrument, and discern more easily by so clear a light: what either may be reached by the rules of arte, or discerned by light of nature. But how stand these together: when the melancholy sit is more often holden by the learned, for a veil to shadow, then a lantern to discover? Beside, those men whom we may rightly reckon and account as melancholy, deem by the patterns which haue been, what is like to be: but are never wont to aspire above the clouds, for knowledge of those mysteries, which neither are, nor ever were imprinted in the works of nature.  
For as the samaritan alleged unto Christ, where the well is very 
John 4. 11.  deep, and we haue not wherewithal to draw: we are not so like to slake our thirst, as to lose our labour. So long then as this humour keeps within a mean, it maketh us discrete, if once it overflow the banks of moderation: we become more wilful then wise, more fearful then friendly, more slow then sensible, more presumptuous then provident. If any list to give it yet a sounder and more speeding blow, let him ponder with himself, that the least defect of full and perfect measure breedeth folly, the least excess dissolveth into frenzy: and sooner shall a man find out a pure virgin in sodom, then a true prophet in the cave of melancholy. But why should we so much wonder at their oversight, which ascribed prophecy to this perplexed and unquiet mood: when not Dicearchus onely, who may walk among the giddy fools: but Plato the Prince of all Philosophers, upon the meaning of the greek word itself, {αβγδ}, from whence our Prophetes draw their name: is not ashamed to annex and 
In Timen.  link all prophecy. {αβγδ} to mennes want of iudgement or discretion, and why so? marry, saith he, because we find not of those, which haue ordinary exercise of their inward faculties and use of reason: {αβγδ}, to bee enfeoffed 
In Phoedro▪  or insipred with this divine and certay ne kind of prophecy: but either when the senses are restrained by the bond of sleep, or the spirites chafed with excess of passion, or reason quiter exiled from her seat by fury. In another place, he seeks to qualify the general reproof of giddiness and lightness in the brain: because, if it had been reputed worthy of mislike among our ancestors, they would never haue derived {αβγδ}, the most excellent and peerless arte, whereby we deem of future things from so corrupt a fountain, so that Recta organi dispositio, whereof Aristotle seems to make so great account: may be taken to be altogether idle in this matter.  
This is that kind of divination, which Aristotle and porphyry call {αβγδ}, Cicero, Rationis expertem, void of reason: because, saith Cassandra, the god( or the devill rather) is no sooner, entered into the man or woman: but a strange effect ensewes, and what is that? {αβγδ}, he causeth the distraught 
Eurip. in Hecuba.  and phranticke person to tell things to come, that is, to prophecy. Of this kind were the most parte of the truchemen, or sly pages which attended vpon Oracles, as appeareth by the stories of the Church. For the devils, which were cast out in the desert by Macarius 
Theod. hist. lib. 4. cap. 21  that holy priest, would not give answer nor declare their mind, by their interpretesse the priestes daughter. Priusquam eam in furorem compulissent, before they had driven her into fury, and again, we find it urged against Montanus, Maximilla and the rest, that they were not temperate and mild, as the ministers of the true GOD are and ought to be: but 
Euseb. lib. 5 cap. 16.  Vesano spiritu agitati, stirred up with a phranticke spirit.  
Such were the Germaine ladies, which as we read in Tacitus, 
Histo. li. 14.  Per furorem turbatae adesse exitium canebant: being distraught by fury, gave foreknowledge of destruction at hand. Qui 
Hieron. in Abac. cap 3.  enim in ecstasi sunt, nec tacere nec loqui in sua pratem habent, for they which are in a trance, as saint lerome writes, neither haue it in their own power what to conceal or utter, but like a bagpype, that is blown up with a violent and sudden wind: daunt sine mente sonam give a sound without understanding. In another place he writeth, that the warnings which were given by the prophet Nahum, touching the great 
In Nahum.  preparation of the King of Syria: were not of a man that ran in a trance, like to those of Montanus, Prisca, Maximilla, and such like: but proceeded from a steadfast and assured iudgement, conceruing sensibly, Vniuersa quae loquebatur, all things that he delivered, according to that rule of Daniel, 
Dan. 10. 1.  Intelligentia opus est in visione, in discovering visions we haue need of understanding: otherwise, the Prophetes which are ever chatting without any certain ground, may be compared to Parrettes, which are ever prating, but they know not what, or to the pie, that saluted Caesar by his name, but conceived not the greatness of his place, nor the weight of his authority: and therefore must be subject to that censure of the Prophet Osee, 
Ose 4. 14.  Populus non intelligens, vapulabit, the people which understandeth not, shall be beaten.  
Howe then should we follow them as guides and leaders, in the scruples of obscure and doubtful sense, saith Cicero, 
Cicero de divin. lib. 2.  Qui ex leuissimo& indoctissimo hominum genere constant, which consist of the very lightest and most unlearned kind of men: when the word of God requireth 
Psal. 2. 10.  knowledge in a judge, and Pindarus a paynim could discern, {αβγδ}, that the mind of men, which were not seasoned by sound experience, was light and unstable. If the blind lead the blind, both fall into the ditch together, and what grosser kind of blindness can there bee: then to want their eye of common sense or wit, whereby we differre from the beasts, and are directed in the choice of good or evil. neither doth it help the phrantike Prophetes any thing, that david confesseth himself to haue been scared, In excessu mentis 
Psal. 31. 23.  su●, in a kind of trance or ravishing of sense: least God had turned his face from him, &c. for he meaneth only discouragement by sin, not deprivation of his wit, although we make great difference between a spiritual astonishment, wherein both Esdras and the writer of the revelation were found:( which I conceive to be none other, then a peremptory sequestration for the time, from thoughts and dealings of the world) and the madness of Apollos novices, who thought themselves most able to discern of colours when they were stark blind, most active when they stalked upon styltes, and most pregnant in foretelling things to come, when they wanted wit or reason to deem of the present. I know that Iosephs brethren called him 
Gen. 37. 19.  Somniatorem, a dreamer: but in spite and scorn, because God had revealed more unto the youngest. Achis called david a 
1. Reg. 21. 14  mad man: but himself was overtaken by that stratagem. The ruffianes which attended upon jehu, thought the minister of Elizeus had been scared 
4. Reg. 9. 11.  out of his wits: but he brought a message from the mouth of God. The Disciples told the 
Acts. 12. 15. Acts. 26. 25.  damsel, that brought tidings of the safe escape of Peter, that she spake she knew not what: but he justified her aim. Festus upbraided saint paul with madness: but he spake the words of truth and sobriety, and they which thought the ministers of God, in this life had lost their reason, in respect of their simplicity, and because they would not shrink for any storm, from the charge which they had undertaken by the will of God: were after this life forced and constrained to confess their error after this sort, Nos insensati, vitam illorum aestemabamus insaniam,& finem sine honore, &c. We senseless fools, esteemed their lives to be madness, and their end void of 
Sap. 5. 4. 5.  honour. Ecce quomodo computati sunt inter sanctos Dei,& inter sanctos sors illorum est. But now behold howe they are numbered among the sons of God, and among the Saints lies the lot of their inheritance. Therefore, it is one thing to be deprived of their wits indeed, another, to be reproved or mis-iudged by the reprobate, for as the purest life cannot eschew the sting of envy: so none but fools presume to justify their ignorance.  
If any man of learned iudgement, or of single confidence in God alone, attempt to sound the depth of those vain persons, whom by vulgar abuse our custom is to call wise men: he shall either find the ford so shallow, as it cannot bear a vessel of full fraught, or the pilot so far from the knowledge of a foreign cost, as he neither understands his compass, nor his faculty. Are these, Sensus exercitati, 
Heb. 5. 14.  ad discretionem boni et mali, the practised and enured senses, to distinguish between good and bad, without which, it was not possible to 
Sotom. hist. lib. 1. cap. 1.  discern the prophecies, as Sozomene reports, which were dispersed in his dayes by reason of their strange obscurity. Shall we suppose that any tender eye can gaze against the sun, which waters at the sight of Hesperus? But it is a world to see, what fables haue been foisted in under the vizard of antiquity▪ to grace the matter. For the first man that themselves confess, to haue attained to the skill and credite of a prophet in Tharsus: was a dearly shepherd, having onely so much wit, as taught him to take sound advantage by the follies of his countrymen: a fit author and inventor of so vain a faculty. I speak not this▪ to link or tie the grace of God in such a servile manner, to the clog of ordinary means: that he may not when it pleaseth him, select {αβγδ}, the follies of the world, to confute the cunning 
1. Cor. 1. 27.  practise of our common enemy:( for I know, that shepherds haue been prompted and instructed from above, when all the rabbis 
Luk. 2. 13.  of the synagogue were driven to blow the seek) and that and that a sort of Fishermen, inspired by the father of all truth, made both the Temple of jerusalem to stoupe, and the glory of this world to melt: but I stand upon this point, that the dayes being now expired and blown over long ago, in which God promised to speak from between the cherubins, he worketh, as I mean to prove more fully in another place▪ by mean and not by miracle.  
Moses himself, was no less expert in the mysteries of Egypt to displaye their error: then furnished with extraordinary gifts for the setting forth of Gods gloric, and though jeremy were chyldish at the 
Iere. 1. 6.  first, and knew not howe to speak, though the prophet Amos were neither a Prophet nor the son of a Prophet, but a simplo herdman, 
Amos. 7. 14  Vellicans sycomoros: yet after they were once {αβγδ} taught by God, the world went otherwise, for he that gave them charge to prophecy to the house of Israel: both could and did enable them, with knowledge answerable to so great an office. We read, that Christ, almost 
Luke. 2. 46.  in his cradle, graveled the doctors of the lawe, as Hercules is said to crush the Serpents, that would haue invaded him while he was an infant: but the same Christ was no less perfect God then man, and his Disciples were anointed inwardly, before they took in hand to preach, which inward grace, I take to be the complete armor, wherewith both steven and paul resisted all the stratagems of carnal wits: which by the pleasing bait of honour and enticing hope, drew men to the net of incredulity. I would most gladly prosecute this point in their discredit and disgrace, which without knowledge either of the seed or of the soil: set hand to the plough, and take upon them with out evther ordinary or extraordinary gifts, to dispense the word of life, to preach and prophesy: but that the swelling of this treatise driveth me to cut of many things, which vpon better leisure were not unfit to be delivered. By this we learn, that all the prophets which were honoured in the Church of God, either got their knowledge by inspiration onely, as jeremy, Ezechiel &c. or by inspiration added, to deep learning, by the rule and ordinary mean, as Moyses and S. paul, whereof the first was brought up in the court of Egypt, and instructed in all kind of knowledge before he took a charge: the second grounded in the letter of the Law, by the diligence of gamaliel, before he were inspired in his journey to Damasco: but neither one nor other could be said to rave, as Apollos prophets did, and some others in like manner at this day, for such a strange excess, were opposite unto so rare a gift as they would claim by nature.  
Porphirius[ saith jamblichus] was of the mind, that passion was the cause of prophecy, which paradox himself doth afterward impugn: 
De mister egypt. pag. 85.  because nothing is more firm and resolute thē one, nothing more loose and tickle then an other. again, he taketh up those writers very bitterly, which defined prophesy to be Exitum et alienationem, a going out or alienation of understanding: and his reason is, because that signifies a falling out and declining to the worse, whereas it ought to be a raising and restoring to the better. Furthermore, passion hath no mean to pierce into the mysteries of truth: but rather bringeth an impediment thereto, but above all, this rule of jamblichus is to be observed, 
Idem. pag. 87,  Alienationem a causit factam corporis, esse animi deprauationem et ex debilitate contingere, that alienation caused by occasions and instruments of the body, proceedeth of weakness &c, Nam, quae fascina ti imaginamur, praeter imaginamenta nullam habent actionis aut essem tiae veritatem, For those things which we imagine while we are bewitched, haue none other truth either of action or substance, then mere fancy: and though mad men foretell some things that are true, it is by chance and not by property. We might as well beleeue that men overshot with cups were able to prognosticate: because the spirits are refined and made subtle by the fumes of must, and as the proverbs teach, In Vino veritas: but this must be conceived of excess, which picketh all the locks, and breaketh down the bars of faithful trust, not of any virtue that proceedeth from the Licor: for no Paracelsian durst ever take in hand, to strain wisdom out of Grapes, nor secrets out of surfeit.  
To that which is objected out of Plato, and his disciple Cicero in like manner, that no man without a certain Gadbee or divine fury, could attain to perfection in verse: I answer that a Poet& a prophet differ very much, and yet I need not seek out any difference in this respect, because he meaneth nothing but a certain gallant life or spirit, whereby great mindes are stirred up and incited to take brave attempts and works in hand, and though the term of fury which those authors use, may seem some what harsh to some that are not well acquainted with the phrase: yet we must understand it in that sense wherein Plato calleth love {αβγδ}, and Aristotle termeth anger Breuem 
In Phaedro  furorem, which notwithstanding by his own allowance, is Cos Fortitudinis, the whetstone of valour and of magnanimity. Whereupon I dare and will defend, in despite of this strange paradox( which bea reth itself boldly vpon the credite of some grave Philosophers) that as nothing is more repugnant to skill then ignorance, to truth then falsehood, to light then darkness, in respect whereof, the Prophet nurseth those that mistake one for an other: so nothing can bee more opposite 
Esay, 5, 20.  to discretion then distemper, to prophesy then fury, leaving those light heads, to the smart and punishment of their own gross oversight, which are so simplo and so childish as to think, that raving Cassandra could discern more certainly in hir trance, what should happen to the state: then Priam by the judgement and conceit of his wisest counsellors.  
There is no doubt, but the doctrine and discourse of trances, where in the soul is in a sort abstracted from the body was deducted from the school of Mahomet, and of avicenne one of the chief rabbis of his Snnagoge, who writeth wonders about this point: to conceal and shadow the disgrace of their high Prophet, whom it pleased God to strike with the falling sickness, for a punishment of his most execrable blasphemies, against the onely son of the living God and his everlasting kingdom. I could repeat the strange attempt of that dizzy damsel, whom diuers called the holy maid of Kent, and of the greater part of Annabaptistes at this day in germany, and of some other nearer hand, who finding themselves utterly confounded, and their doctrine put to flight by the word of God, devise these vailes and colours of abuse to deceive their auditors. But of this more shalbe spoken, in a place no less convenient and fit for the purpose.  

concerning dreams, which is an other loop whereby the Prophets take their light: I needed not to speak or utter much 
dreams.  considering the very name of a dream, giveth so plain a check to the profession of truth: were it not that sundry persons, of the wiser and more learned sort, haue savoured in this point a great deal too much, of the rules and grounds of frivolous philosophy. For who is able to excuse their oversight, which give no less credite unto sleep, then if it were an Oracle of truth? beleeue the spirits which were dejected with proud Lucifer for pride, to flicker up and down like scouts that watch for our defence, and to mistake the shadows of the night, which last no longer then the print of our faces in a glass, for the tables of divine intelligence. O homo quo te conferes,& c? O man, saith Bernard, whether wilt thou go? When under every ston, which thou deuisest to remove by the stratagems of thine aspiring wit, sleeps a Scorpion? But to remove this object of deep scandal and offence, out of the kings high way, wherein both wise men and fools must walk alike, as the sun shineth both upon the just and unjust, so long as they continue in this world. I find no better mean, theu by battering the bulwarks of defence, which certain learned men haue reared and erected in the fort of sleep, against the shot of providence. Thus shall we certainly drive satan, to give up one of his strongest holds, and warelie rebate that edge of error: whereby the wicked seek to scrape the mark or seal out of our foreheads, which was imprinted by the sacrament of regeneration.  
First therefore, to encounter with their greatest patron and protector Plato, where he dealeth most dyrectlie in the cause: wee are to note, how many sundry circumstances must concur about a dream, according to the rules of his own prescript, before we can assure ourselves of any certain truth by so light an image. For first, the brutish part of man must sleep, while reason is most busy at her work. Then must the diet, which we take before our sleep, be temperend and qualified in so straite a mean: as neither it abound one ounce to sand up fumes, nor want one dram to disable nature, and which is most hard of all: our fancy must be Tanquam rasa tabula▪ and absolutely free from any print of the dayes imagination. These circumstances, ioigning and concurring in a kind of hermonie: it is not unpossible, saith the great Philosopher, for the reasonable part of man to discover in adreame, {αβγδ}, secrets which he never knew before, either touching matters present, past or future, which maketh in effect no more for this purpose, then if he should haue said, that so long as men haue alterable bodies, and beside, such mindes as are no less subject to passion and distemper, then the seas are to wind and strome: it is not possible for any, Lumine naturali, by the light of nature, to set down so certain or direct a rule, concerning things to come: but the same will fail more often then it comes to pass, and procure to those, that seem to rely thereon, ten disgraces for one favour.  
But such was Platos partiality to man, as having made him {αβγδ} a little world within himself, imagined his plot to be disgraced altogether, unless he would pick out a providence beside the providence of God: whereby the world, and all things in the same, are overruled. By howe much nearer to the truth draws Aristotle, in setting down this certain ground, Cognitionis modum, sequi modum rei cognoscentis, that the limits of our knowledge, must be correspondent to the strength of the thing which doth conceive: according to that warrant of the written word, Corpus quod corcumpitur aggravat animam, the body which is corruptible, maketh the soul heavy, &c. Saint Thomas reasons very subtly about this point, and proves, that since the reasonable soul of man hath his being▪ while he liveth in Materia corporali: so naturally it knows and understands no more, then hath Formam in materia, vt pro huiusmodi cognosci posset, such a form imprinted in the matter, as by the same it may be sensibly conceived  
Another writer of that crew, condemneth all kindes of presuming and divining upon light of dreams, by this strong inference, that if sleep were a mean to discover and reveal things to come: then, by how much deeper and profounder the sleeps were, in respect the reasonable soul, should be further sequestered and estranged from the sense: by so much should the dreams and things, discovered by them be more assured, but on the other side we find by manifest examples, that more weighty matters haue been revealed in a slumber, then( as we call it) in dead sleep: therfore cannot dreams be holden& accounted Oracles of prophecy. And whereas some would make good& fortify this argument, by supposing such a kind of slumber, as neither leaveth phantafien or understanding in any strength of act: I will give ear when they can yield and instance of any such, excepting our death, in which plight I take the Centurions daughter to haue been, of whom our saviour Christ said in the gospel: Non mortua est, said dormit, 
Luk. 8. 52.  she is not dead but sleepeth,& again: Non est Deus mortuorum said vivorum, he is not the God of the dead, but of the living. Furthermore, 
mat 22. 32.  to the knowledge of all things, either sensible or to be understood, two things are required, first, Receptio rei cognite, the receiving of the thing which is known, and then, judicium de recepta, the iudgement thereof when it is received: whereupon I gather, that albeit sequestration from the senses may be said, to fortify our faculties in receiving this strange kind of prophetical intelligence: yet it hynders our ability to judge, because, saith the Philosopher, it is not possible to judge▪ Nisi resolutione facta an consonet sensibilibus▪ without making first a resolution, and, as it were, a comparison whether those conceits, agree with things subject to the senses. hereupon himself was forced to confess, that it was a point above the pitch of our capacity: to guess or prophecy what should chance in time to 
Aristotle de divin. per insom.  come, to those that live as far hence as the pyllers of Hercules or Boristhenes.  
His reasons against this kind of divining are these, first, it is not granted to the wisest and best sort of men, but to the vulgar multitude: because their heads are less perplexed and distracted with great matters, which were, saith he, against the majesty of God. Secondlie, for that dreams happen not only unto men, but unto babes: as appeareth by their rhyming in their sleep, and beside to beasts which are void of reason, and thirdly, because no certain humour stands in phantasy, but howsoever it be bent, inclined or disposed for the time, if any stronger fume arise then that, from whence the light whereby we ought to judge should haue taken his beam, Non sequetur id cuius erat significatio, that follows not which before was signified. The scriptures teach, that the sleep of those which keep the laws of 
Pro. 3. 34.  God and live in his fear, shall be sweet: but no word of revelation, so saith saint gregory, Cogitationes sanctiores delectabiliora sequuntur 
Grego. in job.  somnia, More delyghtfull dreams follow after holy thoughts and cogitations: so Barnard wisheth all good men and women, to fall on sleep with a sweet meditation, upon the death and merites of 
Ad frat. de monte.  Christ Iesus, that where they left, they may begin again in the morning: but none of these went further then the peace of a good conscience.  
The ground of all this confidence in dreams, is a certain supposition, that the soul of man is not immortal only: but in a sort let slip out of the bosom of almighty GOD, and from the first beginning, prompted and inspired with the knowledge of his holy will, which dream, not only men of learning haue refuted by their works: but ourselves are able to control by general experience, for who sees not, howe long our humane reason lurketh under biles of ignorance, like fire in a flint? and both increaseth and appayreth with the state and strength of the body. For if the body be the prison, and the senses manacles and fetters of the soul: howe comes it to pass that young infaunts, whose senses are less strong then ours, who sleep much more then we, which are not overtaken with the scouts of wanton and inordinate desires, and whose lives in purity draw nearer to the perfit rule, not onely understand much less then wee: but in effect nothing. They that favour dreams, are wont to press us sarnestlie, to declare a reason of the difference, why the soul should not as well prognosticate and prophecy, when the senses are shut up by sleep: as blind men haue the deepest and most perfit memories? whereunto I answer, that albeit men, whose inward senses are not drawn away by vanities objected to the sight, according to that common proverb, Vis vnita fortior: may cause us to retain more steadfastly what wee haue heard, yet this proves not, that we should aim at matters which we never heard, and take vpon us to discover future mysteries, which never came within the sense: much less in the phantasy, and least of all in our understanding. Cicero, to confirm the doctrine of his master Plato, casteth once again about to prove, that the gods confer most wyllinglie, Cum dormientibus, with men while they are in sleep: which I will not stick to grant, so that it may be likewise yielded and confessed unto me▪ that those very gods of whom he speaketh in that place, were Daemonia devils, according to the sentence of the prophet. For as the soul is alienated or estranged, either from the outward or the inward senses, while it resteth in the body. so by consent of all Philosophers, the first may proceed, A somno, a vehementi passione, ab occupatione mentis, a morbo, a daemone, &c. from sleep, vehement passion, too great travell and agitation of the mind, from sickness, and from the devill: whom the paynims called, {αβγδ}, a spirit or familiar, &c. And if any man be so simplo, as to seek for future knowledge by distemper of the mind in this degree( whose quiet hath been always rather taken for the seat of sound conceit▪) let him call to mind, that Aristotle compares the mind to water, which if you trouble once, cannot represent any certain shape or similitude of any thing, no more then a man that is poor blind, can from a far off discern of colours.  
Against this first it is objected out of Aristotle, in the beginning of his treatise, De diuinatione per insomnia: that he would haue men neither rashly to contemn, nor superstitiouslie to give credite unto dreams, a notable authority, as some will judge, to prove that there is a kind of light by dreams: so that the same be taken as it ought, and not abused by temeritie. But no man is so fit in very deed, to explicate the meaning of that place, as the Philosopher himself: who in that very book, and likewise in his books De anima, declares that the best learned and most expert physicians are of the mind, that heedful observation of such dreams as happen to the sick, avail very much to the iudgement of their state, and the finding of that humour which causeth their infirmity. No man denies, but dreams give warnings of the pride or weakness, of all humours which infest the body( because the smallest motions that nature can put forth or offer, when the senses are tied up, like the barking cares of Cholcer, are felt at ease) insomuch as many in their sleep, saith Aristotle, find that sweetishe taste of fleame upon their tongue, which no man feels by day, and if one knock at the door, we dream of thunder, if one man play, we take it for a full consort of music, &c. Whereas the motions, which happen and betide us in the day, must either be so violent, as almost are able to put down the sense, or else the faculties both outward and inward, are so diversely distracted and divided, by the mean of objects entercurring too and fro, as it is most hard to settle vpon any single point, or to judge with certainty. One dreaming on a time, that by mischance he slypped into a pit of water, whereupon forthwith, the small of his leg was turned into white marble, deceased within a while after of a dropsy. Who sees not by this plain example, that recourse of waterish humours to the weakest part, had made a certain coldness and styfnesse in the place, which the party felt more easily in sleep, for the reason which I haue before de clared. Another dreaming, that he swam against a bloody stream: was cured of a pleurisy. The third, that he appeared all in fire, like Hercules furens, vpon a stage: fel the very next day into a burning Ague.  
It is reported furthermore by Diodorus Siculus, that a scythian dreaming that the great God of physic Aesculapins, had drawn the noisome humours of his body to one certain place or head: was constrained within a while, to launch a festered and most dangerous imposthume of most filthy matter, not that the dreams were causes of these maladies, but signs and tokens of the poison, which began to move and stir within the veins, and would appare the parties health, if it were not prevented in good time with convenient order and aduise of learning. No man can account all these things merely future, which appear to men of skill by the flux of humors, and therefore thus must Aristotle be rightly understood, where he seemeth to defend the probabilities of dreams, so far as men esteem them signs of humours, or distempers wrought by nature in the body, howsoever diuers now a dayes either upon contempt or scrupolositie, give small regard, for otherwise the text of the Philosophir is clear and evident enough, where he setteth down this rule or principle to be considered of all, Nullam 
De devin per Insam.  causam consentanam cemere qua eueniat, id denique facit vt nulla eius sit authoritas, to see no likely reason, why the things which are prognosticated in this manner should come to pass: is in effect as much, as if we should aclowledge that they are of no weight or authority. I marvel that none of the defenders of the truth of dreams, allege that passage, wherein melancholy men are called by the same philosopher {αβγδ}, not because their dreams are more certain then the rest: but because their daily meditations are more general, more firm& durable, and less subject to the fumes of fancy. For even as gamesters, which contend together often times, at length obtain the price, and there is no man, saith Cicero, Qui toto die iaculans, aliquando non collimet, which beating the mark all the day, striketh not the clowte sometime▪ so falls it out, that melancholy mindes, Qnod multis variisque motibus agitantur terum futurarum eventus conijciunt et assequntur, because they are tossed and perplixed with many and dyvers motions, they conjecture much, and thereby light happily sometimes upon the guess of a thing future.  
I vouch the very text of Aristotle himself, the rather to deprive them of their greatest countenance, which in despite of learning and true knowledge, wrest the iudgement of their author to the defence of their folly: others that wade deeper in this pool, attempt to fortify the credite of the paradox, by feigning and supposing, that it was the purpose and the providence of God, to breed so streight affinitye and kyndred between one thing and an other, from the first beginning of the world: as by perfect knowledge of the qualities and nature of the simples, men might give a guess at things to come, as tuned in one key, and one aunsweryng an other with one kind of harmony. But who can lend his ears to such vain tales, as carry colloure without weight, and sound without substance.  
To dream of the yolk of an egg importeth gold, if you list to beleeue Artemidorus: and why so rather then a Chicken, whereunto that yolk by course of kind should haue been changed? Why should dreams of water portend troubles? if their reason be, because that element is most subject of all other to the wind: it should rather bring goodlucke, because we see, that the most happy fortunes of this life, lie most open to the stroke of emulation. I could say the like of falling of the salt, meeting with a deade corpse in a morning, dreaming of fire, loss of teeth, of drowning, swinging in the air, walking in a cloud, with a thousand more, which for a time encumber and disturb the phantasy with fear: but haue no more coherence or affinity by nature with those strange effects, which are ascribed to them by the vulgar sort: then germans lips that met not by a faddome. For neither God himself gave any light of this streight link, when he created both the world and us: nor experience by tract of time hath found it out, nor knowledge of the simples by long study, hath revealed it, nor Paracelsus by the distillations of his Limebecke hath approved it.  
I know that some take great advantage for the proof of this conceit, upon the words of joseph to the Butler, when he took in hand to expound his dream. trees propagines trees adhuc dies sunt, By three branches are signified three dayes, as if these simples had a kind of 
Gen. 40, 12.  kindred or consent between themselves: but there is no question, but the same God which inspired joseph with the gift of interpretation, as appeareth by that sentence, Nun quid non dei est interpretatio, cometh not interpretation from God: convyed the dream into the Butlers head likewise, as a ready mean to raise and to advance the credite of his minister, and therefore it were vain to unveil grounds of nature by the gift of grace, or to make the privilege of some one particular, a dispensation for the craft of many. So many as are fearful with S paul, to wade more deeply in the pool of providence, then they find the grounds of understanding firm and steadfast under foot: may not these reasons culled out of learned writers, for confining dreams to that precinct, which either nature in her order doth appoint, or God by warrant hath established.  
first therefore we may gather by the slighte forgetting of our dreams, that their print is shallow. Secondly, no man of iudgement will make choice of fancy for his guide, rather then aduise and mature deliberation. readily, if we take delight in allegories, about this point, the Poets writ, that Apollos rob( whom they repute the Prince of prophecy) was made of purple, with a gloss, not of puke with a shadow. Fourthlie, whereas the gods reveal their mysteries to those, that are most godly, sober and discrete: experience doth teach, that none dream more then they that are vnstai●e, and furthest both from rules of virtue, and of moderation. fiftly, it is not like, that God, who is more pure then purity itself, will make our dreams the shadows of his ordinary grace, or put on a mask that hath been, is, and ever shall be, stained with so many sinful accidents. sixthly, we may not think, that God would give so fair a colour, whereby men might be induced rather to depend upon the pride of nature which is frail: then vpon the rule of providence which is unstable. seventhly, we must be diligent in weeding up the causes of debate& strife within the Church, as diversity in dreams, which would never haue an end, if it were free, for every prating jack to control the magistrate, upon pretence of revelation: which falleth out at this day in the public schools, and conventicles of the wicked Annabaptists. Non enim dissentionis author est Deus, said pacis, For God is not the author of dissension 
1. Cor. 14. 33  and strife, but of peace and unity. eightly we see, that whereas God is truth,& inspireth men with no kind of intelligence, saving such as is in all points answerable to the glory of himself: the fantasies of sleep withdraw mens mindes, not only from the course of duty, but from the rule of virtue. Ninthly, we scorn discovery by dreams, because there is no directory rule of distinguishing, between the certain and the frivolous. Tenthlie, because God hath ever had, more apt and able means of discovering his holy will, then by breathing on the bolster, as the stall-fedde Epicure was wont to speak in scorn, or attending in the cabinette, we cannot value them in general for grounds of truth, without detracting from the sacred majesty. And last of all, it were a wilful oversight to measure truth by the line of imagination. When lot was so far overcome, with the fumes of wine and 
Gen. 19. 30.  sleep together, as he could not discern the lawless enterprise of his deceived daughters: I marvell where that Intellectus semper agens was, whereof Philosophers discourse so much? Or where was that divinity Rationalis ainae, which understands itself, and is never void of grace and light: if we beleeue old tales to discover mysteries. again, when Toby slept, why did he not foresee the danger of the swallows dung, which bereft him of his eye sight. The 
Math. 13. 25.  malignant man, and wily Serpent satan, scattered his tares among the corn in the night: and while the weeders were at rest. The wolf attendeth till the sheephearde fall to sleep, and for sloth begin to fold his arms together. darkness hath always been the devils mask, in which respect, the sacred Scriptures attribute the regiment therof to him: for as Cassandra noteth sitlie in Euripides {αβγδ} A thief is always strongest and most hardy in the twilight. We were commanded not to sleep, in hope that God would open in 
Mat 24. 44.  a dream, what he concealeth in a cloud: but to watch& pray, least we might be surprised on a sudden. And Christ rebuketh his Disciples, for 
Mar. 14. 37.  their drowsiness before his death, which it is not like he would haue done at such a time, if sleep had been reputed for so sound an Oracle.  
moreover it is to be presumed, that if any light or aim were to be taken by dreams, there should be one or other so expert by study and great diligence, in giuing the true sense and meaning of the same, that men could not err: but our own experience, adioygned to the manifest examples of pharaoh, who saw a dream, Cum nemo esset qui edisseret, when no man was able to interpret it, of balthasar, Nabuchodonozer, 
Gene. 41. 15,  herod, &c. teacheth us, that either we must construe by the guesses of our own conceit or grope& blunder in the dark, therfore we deny, that any light is to be taken by this mean or instrument. I know that Pharaos butler, called dreams Praesagia futurorum, prognostications 
Gen. 41. 12.  of things to come, but remember that he was bewitched with the sorcerers of Egypt. An infidel or Pagan dreamed, that all the Tents of Madian were beaten flat to the ground with a barley loaf,& his fellow 
Iud. 7. 13.  told him, that hereby was understood the swo●●d of Gedeon, &c. But by what analogy between a loaf and a pavilion: saving that it was the will of God, to dasill and affright them with this heavy sight, to give them light in this case to their own confusion, and to direct his seruant Gedeon of set purpose thither, to receive encouragement& hart by the shrinking of his enemies, so that our interpreters, can derive no warrant from a president of extraordinary grace, for the maintenance and firm support of supposed Oracles. Trogus& justinian think, that joseph when he dwelled in Egypt, was instructed in the arte of expounding dreams, but since we find that he declared what the rest could not attain, it proves his knowledge not to come by rule, but by revelation. 
Matth. 11.  For no man knows the Father save the son, nor the son save the Father,& to whom the Father hath revealed it. And therefore they were condemned in the council of Vienna, who thought themselves able to behold the majesty of God, Lumine naturali, by the light of nature. Ammonius an old Philosopher, was of the mind, as plutarch writes, that after once the soul was happily discharged, from the weighty clog of sinful flesh, it might discern the beauty of itself, but not so long as it were plunged in a flood of humours, and not onely borrowed and derived shadows from the sense, but retained in itself, the print or stamp of outward forms which it had received. For these clear beams of which he treateth, must extend and spread themselves beyond the reach of any misty cloud, and not be limited, confined or restrained to the formal object, whereupon the senses hover. Affectus enim& perturbationes, &c. For well may wee moderate and bridle, the lawless and untamed passions of our mind, saith saint jerome, while we dwell in this tabernacle of earth: but we cannot altogether cut them off, for whatsoever was inflicted by the fall of Adam as a punishment of sin, remaineth, as saint Augustine writes, since our deliverance from hell by the merites of the second Adam, as an exercise of virtue, according to that rule of paul, Virtus in infirmitate perfecitur, virtue is made perfect, and as it were, 
2. Cor. 12. 9.  full summed in infirmity: and where there is no strife, can be no conquest. O quoties ego ipse, &c. O how often hath it chanced to myself, saith saint jerome, living in the wilderness beside all hauntes of wanton games, being parched with the raging beams of the sun, 
Hierom. ad Demet.  rather giuing an edge then full satisfaction to hunger, with dry roots, drinking no kind of licqour, but cold water from the fountain, waxing pale with abstinence, and so often as sleep overtook me, spreading my weak and weary bones upon the bare and naked ground, &c. How often hath it chanced unto me, saith he, notwithstanding all these ordinary means to bridle& repress the pride of flesh, Vt mens aestuaret in frigido corpore, that appetite began to rage in my cold and wasted body, according to that text of paul, Video legemaliam 
Rom. 7. 23.  in membris meis, &c. I see another lawe in my members, repugning against the lawe of my mind, and again, Non quod volo bonum, said quod nolo malum facio, I do not that good which I would, but that evil which I would not, &c. Therefore I myself with the mind, serve the lawe of God, but with my flesh, the lawe of sin, &c. And albeit happily the outward man were mortified, saith jerome: yet the sparks of lust and appetite, began to kindle and revive in such a raging sort, as I could find no remedy but by shedding a main flood of tears, and daily beating on my breast with prayers unto God, the searcher of mans heart and reins, till at the length my God rebuking all the stormy winds, and byllowes of concupiscence, a mild and quiet calm returned.  
Now let us guess, how dangerously the sandy buildings of our unperfect works are, like to be shaken in this life, and how unlike it is, that heavenly wisdom should lodge or harbour in our wanton minds, when blessed jerome, who scant left any matter whereupon concupiscence might feed, was not free from the battery. Might it not seem very strange, that men should build vpon the shadows of a dream, which either leaves no print at all, or such a one, as remains no longer then that of an arrow in the air, of a Whale vpon a quick sand, or of a ship in the water, when our waking cogitations are so diverse slight and mutable, as almost every moment representeth a new liking. besides, we cannot read that ever any man of wit or iudgement, durst attempt to set up the rest of any famous enterprise, vpon the resolution of a dream: which proves that it neither carries weight nor certainty. For God would not haue his discoveries set forth, with a pencil of pretence in a ground of fancy: but engraven in tables of white marble with a point of diamond.  
again, though some things should fall out, according to the light which we descry by dreams: who can determine, that this knowledge rather comes by native or inspired virtue then by chance? or if by virtue, yet since our bad angel, is more often busy with us in a dream then our good, as appeareth by the manifold illusions, which deceive us mightily in our sleep( sometimes causing hope without reward, and sometimes fear without offence) who can deliver any certain note or mark, whereby we may be sure at all times to distinguish one from an other? For satan can transfourme himself into the figure of an angel. Beside, their ambiguity is such, as I beleeue with Cicero: 
2. Cor. 11, 14  this gift to bee but Hominum acumen coniecturas huc atque illuc ducentium, the pregnant quickness and sharpness of mennes wits, applying, shifting and transposing their conjectures off and on, vpon the least resemblance or similitude. For proof hereof, it shall not be beside the purpose, to examine certain of the rarest and most probable that are recorded in the stories.  
Two men that should contend in game at Olimpus, dreamed, as it fell out, in one instant: that they were drawn by four swift coursers in a Chariot: whereupon, they both repaired to a Prophet of their own acquaintance, for some light before hand, what their lucke should be in trial of the wager. The Prophet craftily considering, that even as of two contradictory propositions, it is not possible that both should be true, no more was it that both these runners should haue good success: thought best to make his profit of them both, by the cunning of his own devise and sly shift in answering, till proof might afford him so much credite by the gain of one, as disgrace by the damage of an other. To the first therefore he gave great encouragement, to hope and comfort that he should prevail: because four horses, representing in a figure the team of Phaebus, could not but import assured victory. The second he discouraged with fear, because albeit four horses ran before yet himself was last of all, which imported that he should bee cast behind, and foregoe the wager.  
One told Vitellius, that the circles which appeared in a running stream like crownes, were abodes of Empire, others put in a counterplea, that because those circles rose in water, which by nature is vnsteddy and unsure: either this good fortune should not chance at all, or though it did, yet should it not be durable. One dreaming over night before he should run at Olimpus, that he was an Eagle, met with one interpreter, who concluded hereupon: that because an Eagle was the Prince and leader of all birds, he should prevail, an other, took not so great hold upon the quality and kind of the bird, which shows a courage to attempt, as of his place in coming after all the flock: which declares a kind of heavy mettle with want of agility. A certain woman very desirous to bring forth a child, dreamed in a night that her womb was sealed by the gods, whereupon, as one affrighted very sore with this heavy sign, she repaired to the Prophets for their opinions in the matter. Some held, that by the seal, a secret let, impediment& bar in nature was emplied, so that it was not possible for her to conceive, but other Doctors were of the mind, that she had concened,& was sped already before the dream, because the maner is not to make store of a shad●ow, nor to seal any thing that is void or empty.  
Hamilcar at the siege of Syracuse dreamed, that the next night after he should sup within the town, as in very dead he did: though, not as a Prince, which he believed, but as a prisoner, which was furthest from his imagination. In like sort, hannibal, before the breach of league and overture of war with Rome, supposed in his sleep, that in a general assembly of all the gods( whereat himself was present as he thought) one was appointed by the rest to guide him in this enterprise, which empty shadow breathed so great spirit& courage into the man: as he never ceased to pick quarrels, and to nourish hatred between those states, till God, who is the soundest and sincerest judge of equity, deprived him both of life and honour, and therefore was it well said by Salomon: Sicut earbones ad prunas& ligna ad ignem, sit homo 
Pro. 26 21.  iracundus suscitat rixas. A certain man called Eudemus, being warranted by diverse of the best expositors of dreams, during the time of his exile, that after five yeeres he should return home to his native soil with great honour, dyed at the five yeeres end in Syracuse, wherewith the doctors being greatly moved and amated on the sudden, could devise no better shift to rid themselves out of this broke, and with all to support the credite of their faculty, then by distinguishing between the manner of returns: for as well may they be said, Redire ad terram propriam, which resolve into dust and ashes, from whence all flesh doth come by course of kind: as they that are restored to their native country, Vt enim mens cuiusque is est quisque, for as the mind of every man is, such is himself, and as for this clotte of earth, which we reuest so carefully, with the colours and disguised plumes of pride: it hath done▪ doth and ever shall, resolve to nothing. A citizen of Rome, at such time as that policy was at the chiefest height, either dreamed in deed, or rather feigned as I think to dream, that unless the walls of the city were repaired with some diligence, the town would be brought ere it were long into great jeopardy, and no marvell, since the walls of any town of war are esteemed as the strongest guard, and Rome wanted not great enemies, which were both vigilant& desirous to spy light at a narrow loop& to make their profit of their neighbors negligence. wherefore I cannot otherwise conceive, but that some cunning fellow, finding the magistrates to careless of the public state,& too much addicted to their private gain, under the mask of a dreaming Oracle, gave warning to the council, of their careless oversight in matters of most moment. again, who dare give assured trust or faith to dreams, when they that either value or esteem them best, or take vpon them to be sharpest, in expounding their most intricate and dark conceits, are glad to draw their guesses, not from the signs themselves, but from their contraries, as if a man would take black for white, or learn the way to berwick by counting the miles to dover? For though the striatest rule be Indix obliqui, as Philosophers do teach, it is by measure and relation, not by forewarning or discovery, for God useth not to reveal his secret purposes in so strange a maner. It is no parcel of his meaning, that wheresoever any of his Prophets warrant and affirm, we should cavil and deny, for this engine were able of itself alone, to shake the frame of all the Scriptures. It is certain, that the Prophetes set this screne to shadow their absurd& wilful lies, for if the thing itself, in such sort as it is affirmed, take effect: then dreams must be reputed Oracles, in respect of their own weight, if not the thing itself, but the direct and express contrary thereof chance to come to pass, dreams not withstanding, must be holden& believed to be true by observation, so that by what glad, or to what thick soever the foolish woodcock●s take their flight: the devill hath either a cockshoote ready, or a sprindge, or a bow to meet with them. Last of all, it is most evident to all men that take hold or aim by dreams, that for the most part, either they slow from the nights distemper, or the dayes imagination. For as we see, that barges which are forced by the strength of oars, haue a kind of gate or swinge when the stroke doth cease▪ so mindes, which are sore laboured and tired with devise and hour-glass of the brain by day, retain a certain stamp and deep impression therof, which is presented, Per vim intellectus, by the force of understanding in a slumber, and as it is not in all poyntes the same, because the phantasy will haue a flourish in those matters vpon which it taketh hold: so, notwithstanding it availeth not one iote the less, but sometime by chance the more, to the finding out of truth, because the reasons whereupon we settle and resolve, at the time of our committing of ourselves to rest: are in the morning as they were, and whatsoever riseth in the mean time by surcharge, discourse or agitation of the brain, may be taken or refused when we wake again, so far as either it dissenteth or accordeth with the grounds of reason.  
Thus Pylats wife was tormented in her sleep, by reason of her musing 
Math. 27. 19.  and revolving in the day time( as some gather) with her self, how grievously the plagues of GOD would light vpon her hushand and her house, for giuing sentence against that holy lamb, who in respect himself, was altogether void and free from sin, was fittest of all other to be offered, as a full, sufficient and most acceptable sacrifice for the sins of all the world, not of the Iewes only. I am not ignorant, that others derive this dream of Pylates wife, from an inspiration of God, &c. Against which sense, although my meaning bee not to repugn or strive, because it may be taken diversely without offence, yet for mine own part, I choose rather to arrayne her at the bar of nature in this case, by light whereof shee discovered the sincerity of Christ, then to agnise her as a vessel, or an instrument of extraordinary grace, considering, for any thing I read, shee was no member of the Church, nor accounted of in any sort among the godly. Beside, the very phrase itself, whereby the matter is expressed in Saint Matthew, {αβγδ} &c. I haue suffered many things this day in my sleep for him, emplyes a kind of relation, Ad passiuum intellectum, which consisteth as we know, In meris naturalibus. But 
Psal. 4. 5.  as I said, I will not stand vpon the term, because both senses may be warranted by reason, and according to that warning of the Prophet: 
Socrat. hist. lib. 4. ca. 21.  In cubilibus vestris compungimini. In like sort, that wicked jezabel, Domineca, the wife of Valens, dreamed, that God took away her onely son in the state of infancy, for a punishment of her despiteful dealing against saint Basil, that good bishop and most holy 
joseph. Antiquit. Iud.  confessor. Iosephus writes, that after herod had unjustly made away his wife Mariamme( whose title was much better to the regiment of Palestine in very deed, then his) she seemed every night to trouble and wake him out of sleep, so great is the fear and horror of a bleeding conscience.  
I knew myself a man,& so did diverse other living at this day, which will avow the matter to be true, who having been a wicked and suborned instrument, to bring an innocent, a noble& a loouing master to his end: repaired to a son of his, more then twenty yeeres after, for pardon of this fault, alleging, that the father of that person his old master, pinched and tormented him by night in such a wreakful sort, as he could take no rest nor ease at any time. The party besought God to pardon him, adjoining onely this aduise in charity, that he would seek by council of some good learned man, to slake the furnace of a guilty conscience, which sent up these frightes and fumes of melancholy fancies to his head, for as the soul of him whom he accused wrongfully, was in the hand of GOD, and free from all distempers or displeasures that belong to flesh: so God reserved store of mercy for repentant mindes, and would not turn his face from any sinner, that believing with a constant and assured hope to be both heard and eased, in the name and by the merites of his onely son, repaired to the throne of mercy. No man can deny but this aduise was good, and such as might haue called home a wasteful child, that were not too far spent and past all grace, but as the stain of blood will never out of lawn: so doubtless that guilty spirit, which enforced cain to 
Gen. 4. 13.  roar out after he had murdered his brother Abell, Maior est iniquitas mea, &c. Mine iniquity is greater then it may be▪ pardonned: that drove 
Gen. 4. 23.  Lamech to confess, that he hadslaine a man, but in Vulnus suum, to the wounding of himself, that urged Iudas to aclowledge, the due punishment 
mat. 27. 4.  of betraying guiltless blood, bereft this wicked caitiff likewise of his wits, in which unfortunate and heavy plight, I am informed credibly, that he deceased. whereupon we may gather, that though God be merciful and slow to punish, waiting and attending daily for amendment of our lives: yet is he just in plucking up the roots of falsehood and iniquity.  
I need not blot my paper with confuting their conceits, which think, that angels and spirites in our sleep, suggest a certain kind of knowledge touching things to come: as Socrates his {αβγδ}, is said, to haue delivered great warnings of the perils which befell him afterward. These are but biles of misbelief, and shadows of hypocrisy: for either this intelligence comes from our good angel, as they call him, or our bad, If from the good, it is a revelation by the sufferance and will of God: and therefore not to be comprised within limits of an ordinary dream, If from the bad, a daungerous illusion to bewitch our souls, and therefore to be shunned as the bait of a devouring enemy. The blessed angels are {αβγδ}, ministering 
Heb. 1. 14.  spirites, or spirites sent to minister for them, which shall receive the inheritance of salvation: and no further privy to the secret purposes of GOD, as appeareth by the books of Esdras: then it pleaseth him to reveal by fanour. But touching this, I wish the Reader to observe what shall be noted and discoursed hereafter, when I come to the point of divining by familiars. In the mean time we may learn, that since neither any dream bringeth one and the self same effect to diverse personnes, that are different in quality, as appeareth by the difference, which Chalcas in Homer, putteth between the dream of Agamemnon and a private person( though the scriptures set down none at all between pharaoh and joseph) nor to the selfsame personnes at all times, if their qualities or humours be distempered: it might bee taken for a very gross and senseless oversight, to justify the follies of a number by particular events of some, for Plutarch himself, one of the best Philosophers of the Pagan school, cannot deny, Sensus falli animam somniare, That the soul itself doth dream, by reason of the fleshly tabernacle wherein it dwells, and that the senses are deceived. fain would we creep into the providence of GOD, by stratagems of wit, but it will not be, for the bounds and limits of mans possibility, were set before his substance were created. And albeit all expositors of dreams abuse, yet is it truly found by Cicero: Non tantam esse illorum infoelicitatem, &c. That their lucke is not so bad, but that sometime the thing which they prognosticate falls out by chance, which may suffice to dasell bleared eyes, regarding only {αβγδ}, the word, not the proof, the fortune, not the reason. Note therefore, first, that GOD forbiddeth vs. Audire 
Deut. 13. 3.  verba prophetae aut somniatoris: to listen to the words of a prophet or a dreamer: whose trade was ever odious among the true professors of religion, as appeareth by the scornful kind of speech, which 
Gen. 37. 19.  Iosephes brethren used at his first coming into the field, Ecce somniator venit, behold the dreamer cometh: albeit God wrought otherwise in him, then in our interpreters of dreams, which made old 
Gen. 37. 11.  jacob secretly to muse and pause vpon the matter. Secondly, that the Preacher 
Eccle. 34. 34  marshalleth and placeth dreams, Inter malefacientium vanitates, among the vanities of evil doers, and if any man require a reason why they should be counted vanities, let the prophet Esaie resolve him in this matter, for a man that is hungry, dreams and eats, saith he, Cum 
Esai. 29. 8.  autem expergefactus fuerit vacua est anima eius, but when he wakes again, his soul remains vnsatisfyed. whereunto we may likewise refer that passage of the psalm, 
Psal. 75. 9.  Dormierunt somnum viri divitiarum,& nihil inuenerunt in manibus suis, the men of riches slept their sleep, and found nothing in their hands, &c. Therefore harken not unto your dreamers, saith 
Iere▪ 27. 6.  jeremy, which warrant you from bondage under the King of babylon: and why shall we not so much as hear them? Quia mendacum prophetant vobis, vt long vos faciant a terra vestra,& eijciant vos& pereatis: because they prophecy nothing else to you but lies, that they may drive you far from your own land, and cast you forth to perish, He gyrdeth at them in another place, which cried out 
Iere. 23. 25.  Somniaui, somniaui, which is confirmed likewise by the observation of the prophet zachary, Somniatores loqutos esse 
Zach, 10. 2.  frustra,& vane consolatos esse, that the dreamers both spake to no purpose, and delivered vain comforts to their creditours. again, let him that hath a dream, saith ieremy, recount a dream, and him that hath my word deliver it: 
Iere. 23. 28.  Quid paleis ad triticum? What hath chaff to do with perfect and pure wheat? Which opposition of dreams against the word of God, Ex professo& diametro, emplies no less: then that both cannot accord and agree together, for mark by howe much we are richer after starting out of a golden dream, by so much are we wiser and more provident, by shadows represented in a slumber. We may be sure, that GOD would never 
Leuit. 19. 6.  haue forbidden dreams in these flat words, Non obseruabitis somnia: if there had been any such foresight by them, as standeth us vpon to prove, before we begin to practise. Wherefore, although the vile Messalian heretics, gave themselves wholly to sloth and idleness, as 
Theod. hist. lib. 4. cap. 10  Theodoret reports: Ipsa somniorum visa prophetias nominantes, terming the very shadows and images of dreams, by the name of prophecies. Though the priests of lacedaemon, had an use 
Leuit. 19. 6.  to committe themselves to rest in the temple of Pasithea, when they were desirous to discover things to come: yet since we find that not only 
C. de Malef. et Matth.  scriptures for our assurance, as I said before, but positive and civil laws for common order and tranquillitie, haue set a punishment by death upon their heads, which profess the knowledge of expounding dreams, since we find the fruits more bitter then Colliquintida, beside the follies& abuses which are infinite, the surest course is, not to value flitting shadows more then reason would, which come with a slumber, and depart with a fancy. The parents which engender them, are unstable thoughts, their nurse idleness, their pasture vain desire, their scope disorder, their interpreter presumption, their reward emptiness, their light uncertainty: and generally to conclude with saint Ambrose, Initium sine prudentia, finis cum poenitentia, their beginning without discretion, and their end with repentance.  
I doubt not but some diligent collector in these matters, will object the dreams of joseph, pharaoh, Nabuchodonozer, &c. Which are esteemed in the word of God as Oracles: whereunto mine answer is, 
Num 12. 6.  that though we should afford a greater credite to the dreams of that age, wherein we were assured from the mouth of God himself, that he would reveal his secret purposes by dream: it maketh nothing for the wilful blindness of this time, wherein we hold, as saint Peter says, Firmiorem sermonem propheticum, &c. the prophetical word more sure in attending, whereunto we do well, as to a candle shining 
●. Pet. 1. 19.  in a dark place, until the day draw nigh, and the day star arise in our hearts, &c. The Fathers were all under the 
1. Cor. 10. 1.  cloud, our tabernacle is in the 
Psal. 18. 5.  son: a veil was drawn before their eyes, we may discern in plainer maner. All these things chanced to them in a figure, 
1. Cor. 10. 11  but they are written to our reproof, upon whom the ends of the world are come. The lawe had but a 
Heb. 10. 1.  shadow of good things to come, not the very images, &c. Where as christ hath not onely engaged himself in a figure by his word to us: but left his holy 
Esai. 59. 21.  spirit for the better finding out of the true sense thereof, which shall 
John. 14. 16. Gen. 41. 12.  remain with us for ever. If we list to decide this matter by most evident effects, we may note, that all the dreams which joseph, Daniel, &c. took in hand to construe and interpret, were so certainly and infallibly true: Vt narrantes somnia, audirent quicquid postea rei probavit eventus, As all men that repaired to them for interpretation, were sure to hear as much before the matters came to pass, as the sequel made good afterward. whereas the judgements which are given of ours, are wild, uncertain, empty, false, and daungerous: we may therfore now a dayes, as lawfully go range the fields, and seek for God in a burning bush, a flamme, an ark, a tabernacle, a cloud, a cherubin, or in the form of an angel, &c. as in a dream, because those figures flourished about one time, bare one date, and made one end together.  
God might as well appear to us by dreams, as he did to them: but I haue laid down reasons, why his will in this case is not answerable to his power, and therefore, as saint jerome writeth truly, touching another 
Hiero. cont▪ Lucifer.  point, Singulorum priuilegia legem efficer non possunt, The priuiliges of singular and special persons, makes no common rule for all men in general. If any man attempt to shake or infringe this answer, by alleging the dreams of Peter, paul, &c. At the first erecting of the Church of Christ: he must be taught, that though God thought it requisite to water tender plants, like a skilful husbandman with drops of extraordinary grace: yet after they began to settle, and to spread their roots in a fruitful ground, this course of watering was no longer thought to be convenient. The gift of dreaming truly or 
1. Cor. 3. 2.  expounding dreams, as well as that of miracles, is milk, which saint paul gave onely to the little ones, as he writes himself, because they could not as yet: but now the Church of Christ which daily groweth up, as the same Apostle writes, In virum perfectum, in mensuram aetatis 
Ephe. 4. 13.  plenitudinis Christi, toward the state of a perfect man, into the measure of the age of the fullness of Christ: is weaned from such store of helps, they that cease not still to call for water or to cry for pap▪ are either chyldishe or unprofitable. Generatio mala& adultera signum 
mat. 12. 39.  quaerit, &c. The wicked and adulterous generation inquireth after signs, but none other shall be given to it, then the sign of the prophet jonas. Wherefore I will conclude with the words of our saviour Christ to S. Thomas: Beati qui non viderunt et crediderunt, blessed 
joh. 20. 29,  are they which haue not seen, and yet haue believed.  
This large discourse of dreams, wherein I haue proceeded further then I meant, to satisfy the frivolous and vain conceits of persons that are blinded and abused by the same, may formally bee knit up in one word or two. For as we must commend the iudgement that is drawn from dreams, {αβγδ}, as from signs or tokens to declare the good temper or distemper of the body( which is as much as either physic will require, or reason can allow) so neither doth the cannon of Gods holy word, nor our own discretion beleeue, observe or hold them to bee {αβγδ} that is, causes or discoveries of things to come, considering they haue not in philosophy Rationem causae et effecti, nor any warrant doth appear in sound divinity, why men that are awake and exercise their wits, should be ruled by the whisking shadows of imagination. The third kind, which some call {αβγδ} proceeding onely from the surfeit of the body, or deep impressions of the day, no wise man will regard, because as we read in ciril, there is scant one of them, in quo non sit vel perturbatio, vel pollutio, and therfore I will a slightly pass them over.   

now come we to that kind of prophesy, which was ascribed in old time to Oracles, differing not only in number but in kind 
Oracles.  also, from every one of these which haue been answered before, in discourse vpon this matter, for although the Painimes thought, that the reasonable soul of man contained in itself, a secret gift or spark of possibillitye, to divine of things to come: yet did they think withall that this light of nature was so dim and duskishe of itself, as till it were revived and stirred up, with a subtle wind or vapour rising from the quality and virtue of the soil, it helped and availed nothing. whereupon, they leveled their roving guesses in this manner, that mans reason should bee like an eye to judge, the vapour as a lamp to light and direct that eye, and the son, that is, Apollo( whom the Painimes honoured as the prince of prophecies) must elevate and draw the vapour from the center to the sight, and therewithal enable persons that are qualified and inspired in this order, to the gift of divination.  
now to prevent an inconvenience that might arise, because it is not like, that any vapour can ascend out of so gross an element as earth, without some filthy mixture of foul matter, rather to diminish then increase or multiply the proper forces of the mind: they set the spirites of the air( which flicker round about the world) like labourers to refine and purge, to digest and qualefie, to dispose and distribute the piercing winds into the mindes of men, according to their several capacities. For strongest meats are most unwholesome for the weakest appetite, the shallow waters can not bear a vessel of great freighte, neither doth any wise man charge his head with any greater burden thē by nature it is made to carry. Furthermore, they thought that that no kind of liquour, how pure or sweet so ever, saving of the river Cidnus onely, was able or of force, to scour the sacrificing knife, which 
Plut. de Orac.  was consecrated to Apollos use, no water but the river Alpheus could temper the white plaster: wherewith his altar was repaired. No fountain, but the conduit of nine pipes at Athens( as I guess in favour 
Thuciddi. lib. 2.  of the Muses) might be served at solemnities of marriage. &c. And thereupon concluded with like probability, that certain soils by native propertite, might send up privy winds and spirites, whereby men of suitable and correspondent qualities, with small endeavour might attain to prophecy.  
Many haue been stirred up with groves and woods, some with springs and hills, and I beleeue undoubtedly, saith Cicero, Anhelitus 
De divine lib. 2.  quosdam fuisse terrarum, quibus inflatá mentes oracula funderent, that certain exhalations or vapours rose out of the ground, whereby mindes being inspired, or rather blown and puffed up, gave out those Oracles, so that by the iudgement of this author,( who took his aim by Platoes oversight) we find both what uncertain hold those Oracles and idols had, which abused and bewitched all the world with lies, and withall, that Cicero confesseth truly in an other place, Nihil tam absurdum esse, quod non dicatur ah aliquo philosophorum, in which respect, S. paul adviseth us as I conceive, that we be not overtaken 
Col. 2, 8.  nor deceived by philosophy. These are the reasons upon which the frames of Oracles were built, but with such tickle hold, as they can not keep out paper shot, much less endure the cannon of the scripture. For if it be most true, which is recorded in the book of wysedome, that an earthly dwelling holdeth down and depresseth our understanding, and not onely the rules of philosophers ascribe the finest wits, to bodies that partripat of the finest elements, as air and fire: but S. paul himself exhorteth us, Quae sursum sunt sapere, non quae supper 
Col. 3, 2.  terram to fix our meditations upon things that are above, and not upon the ground, who can beleeue that any vapour, rising from 
Gen. 3,  the soil which was accursed by the mouth of God himself, and commanded to bring forth nothing else but thorns and thisteles, further then it should be forced by the sweat of brows, should make our sense more perfit or divine, to guess at mysteries which are as far divided from our present view, as the east from the west, or as Adam from antichrist.  
Cotta propoundeth this Dilemma, to the collectors of Apollos offering, Si deus est, cur se in terram abdidit? if he be God, what cause hath he to shroud himself within the bowels of the earth? as yf he took it for as difficult a matter, to draw divinity from clottes of sand, as majesty from the froth of wantonness. now that the iceland Delphos, whereas Apollos idol was adored with exceeding reverence, was inspired in this manner, Plutarch holdeth for a principle,& I disprove with more sound authority. For if this doctrine might be proved true, the ploughmen which bestow their time in manuring, ear-ring, and turning up the ground: should be more prophetical then the priestes themselves, which were a great absurdity. again, that island could never haue brought forth so many fools, as made the world to smile, while the Prophets of the true and onely wise God indeed, lurked in the solitary groves, and under shrubs of juniper. Notwithstanding, hence the fable sprang as I suppose, of the first Prophet found by chance in an old vaulte in Hetruria, without knowledge either of his name, his dwelling, or the mean that conveyed him thether. Not unlike the foolish dream of Newbrigensis, a countryman and writer of our own▪ concerning two young children brought to Wolpit in suffolk, with an Eastern wind, without so much as any glimpse of probability. Some seek to pull and hale in Aristotle, to the defence of this supposed virtue by the soil, because he writeth in one book, that richer metals stronger steel, fairer women, and more active men, are bred in one soil then an other &c. as though there were not greater reason for such bodies, as are onely framed and congealed of the substance of the soil itself, to participat with qualities thereof: then for the reasonable soul, which Aristotle himself calleth {αβγδ}, that is a kind 
De Annima lib. 3.  of Quintessence or perfectione, because it hath not Principium commutationis in se, any beginning of alteration in itself, to borrow any weak contagion or tainte from earth, which as I noted 
job. 4, 19, 1. Cor. 15, 47  before, is by manifold degrees the grossest element. Qui terrenum habent fundamentum, consumentur tinea. They that haue an earthly foundation, shall bee consumed by the moth, and again the first man of earth earthly, the second man of heaven heavenly. Such as is the earthly, such also are the earthly, and such as are the heavenly, such also are the heavenly▪ but the spirit breatheth where he will, and thou hearest his voice, but knowest not when he cometh nor whither he goeth, so is every one which is born of the spirit &c. For that which is born of the flesh is flesh, and that 
Joh. 3,  which is born of the spirit is spirit, in respect whereof, he that is not born again, can not enter into the kingdom of God &c. because wee are conceived and born in sin, and till we be incorporate into the body of the spouse of Christ, by the ministry of his word and sacraments, the wrath of God remaineth upon all the sons of Adam.  
now whereas some Philosophers, more sensible and less wilful then the rest, demanded by what means it could be brought to pass, that the Isle of Delphos remaining still in substance, situation and quality, the same that it was wont to be: could not withstanding, be deprived of this grace and gift of breathing out& affording Oracles, yf the windye vapour, which ascended from the soil, were any parcel of the proper and true cause thereof: their Proctors answered, that as we see before our eyes by daily proof, Quosdam amnes exaruisse, et in alium cursum deflexos, that certain riuers were exhausted and diverted to an other course, so likewise the spirit, which inspired the chief prophetess, might well enough be silent for a time, and yet revive again by revolution.  
But who sees not howe loosely these extreemes are tied together? For as I will confess, that things which are may change, so can not they conclude upon this grant, that things which neither are nor ever were existent,( otherwise then by error and gross misconceite) can chop or change, deceive or dallye, perish and revive without a reason.  
again, the riuers are compounded of the corruptible elements, and therefore subject to the terms of local alteration: whereas the true and everlasting God( by whom all prophets must bee prompted 
Mal. 3. 6.  and inspired, that will purchase credite by their gift) as he teacheth by the Prophet malachi, Non mutatur, is not altered. Demetrius an old Philosopher, hath found a finer shift to ward this blow, supposing that the spirites which attended vpon Oracles, wexing weary of the frivolous and impertinent demands, which were propounded daily by the trauailours that repaired thether: at the length, for very shane and detestation of the peoples importunity, retired from the temple. As though men sinned not as grievously before, while Oracles were in their ruff, and the cup of infidelity being filled up to the very brims, cast up so foul a stink into the nostrils of the God of hostes: as almost nothing could be added or augmented by the wickedness which succeeded afterward, and touching frivolous demands, we may be sure, Apollo would haue sooner punished, the want of due regard unto the place& reverence in men, then haue abidden the disgrace and eclipsing of his own divinity. It may be very well, and I beleeue also, that the devil blushing at his own abuse, and fearing least the people would in time were weary of so many shvftes and suits of lies, removed with his bag and baggage to some other place, where the world was not so well acquainted with his treachery.  
Cleombrotus, as I read in Plutarch, seeking rather to cut then to unloose this knot, refers himself to the report of a certain savage or wild man, who having spent the most part of his time among the furies and satires of the wood, took vpon him to assure the world( albeit Apollo seemed speachlesse, and forbore to deliver Oracles and answers as he was wont:) yet was he not deprived of his gift, because the same was onely sequestered in the keeping of a goddesse for a time, after the date whereof, Apollo should recover credite with increase, and the gift should be restored by the destinies. belike this goddesse had enjoined sequestration, as a kind of penance for his wanton yove with Daphue, or with some other nymph, so gross in those dayes was the peoples ignorance, either for that God had blinded their eyes with a mist of covetous desire, as they would doubt of nothing that tended to their benefit, or in respect, the rising sun appeared not as yet, which should desperple and clear up the clouds of infidelity.  
Onely Cicero, being neither confident enough to give check to lies and fonde reports, nor able to find out a better and more lykelie reason, of the silence and surceasing of Apollos Oracles, confesseth wyllinglie the thing itself, but leaves the cause to be debated at more leisure. Another of that crew was not ashamed to give out, that as the greatest Oracle of all Baeotia gave over speaking, at the coming of a cruel Dragon to that place, so was it not unlike but Apollo▪ finding himself forced and constrained, by the desolation and dispeopleing of the countries round about, either to discourse with beasts and trees, or not at all, with drew himself into some other quarter of the world, that was inhabited& frequented with more store of company. For ubi populus ibi quaestus, where people are, there goes the gain, said Pimander, which being granted, I will certainly conclude with the Poet, that,  

utilitas facit esse deos qua nempe remota,  
Templa ruunt nec erunt arae nec jupiter vllus.   
But howe threadbare and thin a cloak, this impertinent example of Baeotia brings in to keep out so foul a storm, shall be conceived easily by those which note, that as falsehood creepeth into corners, and as Christ hath taught us in the gospel, Qui male agunt oderunt lucem, they that do evil, hate the light, so had there not been first a wilderness or a desert in the place, where the temple was erected afterward, Apollo would never haue made choice therof, for the better colour of his couine. In like manner, if afterward, upon the peoples ceafing and desisting to frequent an Oracle of lies, the temle had not grown first into contemptt, and hereupon become a wilderness, the dragon which by nature seeketh solitary groves, would never haue repaired thether. But if Apollos force had been but half so great, as the blindness of that age would haue us to beleeue: one dragon could not 
1. Reg. 5 3.  haue removed him without a writ of Certiorari, for the ark of covenant gave not place to Dagon, but Dagon fel down prostrate before it, &c Elias was not hindered or impeached in his ministry by the priestes of Baal, but those Balamites were not able, to work any thing from morning until noon in the presence of 
3. Re. 18. 28.  Elias, whereupon they launched their own flesh with knives, for despite and fury. baal was not able to put Daniel to flight, with majesty: but Dauiel enforced Bel to stoop by the weight of his 
Dan. 14. 21.  message. To conclude, Christ shrunk not aside for fear of satan, but satan with his swarm of wicked angels, having left the point of their presumption in the shield of his assurance, grew so 
mat. 4. 10.  weary of contending with himself, as afterward they could not abide, either the sound or 
Acts. 5. 15.  shadow of his ministers. But God provided safer remedies for his elect, that were stung and wounded in the wilderness, by looking up to the brazen 
Num. 21. 8.  serpent, as a figure of that blessed seed: who ought in time to crushe that wily serpentes head, which waiteth at 
Gene. 3. 15.  our heels: and who should drag 
job. 40. 2.  leviathan, with a hook of iron by the nostrelles out of his den, and destroy the great whale in the sea: to conclude, who should extyrpe and roote up all the generations of vipers, and thus it came to pass, that even as they which are stung by scorpions, can not recover health without their oil, no more could man, in whom the devill left his sting in paradise, without the sacred blood of Iesus Christ, who was prefigured by the brazen serpent in the desert. Wherefore concerning this departure from the temple, it is no marvell, that when the parasites or familiars, which spake in tronkes and hollow places, were repelled from their harbour, vpon fear of plain discovery, by the morning star which was at hand, the blocks almighty lost their beating of their pulse, and were constrained to avoid that salt rheum by some other mean, which caused them to cough up so many glozing lies, for the spoil of the people.  
Others were of the mind, that as the spirites, which were truchmen and interpreters to Oracles, had a certain time prefixed wherein to live, so when the date was at an end, they could descry no longer. A meet cover surely for such an empty cup, as if the iudgement which is pronounced hy the mouth of God himself, were not everlasting, either to reward or pain, for neither can the gnawing worm of one be satisfied with spoil, nor the shining comfort of another, be obscured or eclipsed by antiquity. Beside, if those supposed gods were false, it was not possible for them to deliver truth, but by mere chance, if true, then was it not so difficult and hard a point, so often as one truchman were either silent, dead or stepped vpon an errand out of the way, to sinned out another mercury, that might be no less able to supply that office. belike the spirites had the quality of fruit or salt-fishe, which decay with time, as one compareth them, or else the flesh-pottes of Egypt began to cool, for want of their accustomend and wonted offerings. For so long as Manna was accounted dainty, wee find not that the 
Exod. 16. 15. Dan. 14.  Israelites complained of their weary ways, so long as Bell was served with his mess of meate: not one of the black guard made proffer to forsake the vault. So long as Micha will, implere manum, fill the hand, he shall not want a levite to instruct his family, while Christ had one 
judge. 17. 12. John. 6. 14.  barley loaf, the cormorantes, which fought only satisfaction of the belly, would not depart to their houses,& so long as there is one ounce of gold or silver left about the shrine, some greedy sycophant or other will not stick to cry out, {αβγδ}, great is Diana of the Ephesians. By this we learn, that Oracles are most like to bagpypes 
Acts. 19. 34.  and shawmes, which sound no longer then they are puffed up with wind, and played vpon with cunning. For whereas Plutarch writeth, of a marvelous ado with storm and thunder, at the departure of a spirit from his Oracle▪ I cannot better compare that spirit, then to a tallow candle, which having burned a good while within the socke●, at the last goes out with a most filthy savour, so loth is the devill to depart from any pleasing seat, wherein he hath been entertained with delight, and feasted with so many favours.  
We need seek no further then the book of GOD, to find what stir the devils made, before they would be driven out of the men, which had been long possessed by their tyranny. sometime they roared out aloud in most lamentable sort▪ sometime they strove with violence, and forced men to leap out of the gulf into the parching flamme, that is, out of the lesser into the greater misery. tully giveth a more likely reason in one place, of the failing of Apollos Oracle, confessing that they waxed every day more could, when men became less credulous, as if the c●edite which they won before, had not depended on the worth of their own desert, but of our facility to be deceived. But true it is, that the nearer Oracles approached to the time, wherein it pleased God to take our flesh vpon him, for the saving and redeeming of the world: the more they failed in their utterance. A counterfeit of saint Vincentes rock, cannot abide the life of a perfect Diamonde. A painted glass( how cunningly soever it be recommended with a foil of Dragous blood) yet shrincketh at the blushy of a ruby. Lucifer foregoes his light at the rising of the sun. The witches could not keep their countenance before Moses▪ Zedechias before jeremy, the painted idol of dame 
Euseb. de vita const. lib. 3. cap. 25  Venus, in the vault of the Sepulchre: nor satan 
Phil. 2. 10.  in the sight of him, in whose name all knees ought to bow, both in heaven, on earth, and underneath the earth, &c. And who according to the promise of the Prophetes mouth, should lead 
Psal. 67. 19.  captivity captive. This was the golden day, which was ordained for the blasting of the devils pride, and to make an end of his ungodly regiment: 
Heb. 8. 13.  Quod enim antiquatur& senescit, for that which groweth old and waxeth ancient, is near to decay, as the Apostle writeth to the hebrews. By Christ onely we may be bold to demand of death, where his 
Ose. 13. 14.  sting is? and of hell, what is become of his victory? He hath chased spirites from their haunt, broken down the brazen gates of hell, beaten satan under foot: with whatsoever else, that dare oppose itself against the face of truth, and made a ready, frank, and open passage, whereby the sons of Adam may be saved.  
The ark was no sooner come among the Philistines, but they betook them to their heels forthwith, crying out, 
1. Reg. 4. 7.  Venisse Deum in castra, that God himself was come into the camp, &c. The sorcerers confess themselves, that Moses wrought with the 
Exod. 8, 19.  finger of almighty God. The 
3. Reg. 6. 5  Priestes of Egypt were constrained to confess, that none but the God of Israel could cure their dangerous infirmities. The witch, to whom king Saule repaired for aduise in his deep distress: seemed to wunder 
1. Reg. 28,  greatly, how he durst expect or hope for any comfort at her hand, when God had given him over to misfortune. And wicked men ask in another place, who was able to redeem them from the hands of that almighty God, who had tormented and afflicted 
1. Reg. 4, 8  Egypt, with so many grievous plagues and diseases in the wilderness? The greatest enemies to the prophet ieremy, were constrained to 
Iere. 26. 16.  aclowledge, that he had done nothing worthy of reproof or death, because he spake unto them in the name of God, &c. Salomon having received a full measure of discretion and wisdom, by the gift of God, 
3. Re. 34. 30.  is said, in that respect, to haue excelled all the egyptians in that wisdom, wherein they took vpon them, and professed to exceed all others. Elnathan, Dalaias, and the rest, which had no taste of truth or 
Iere. 36. 28.  godliness, beside, for any thing I read, withstood the King when he would haue burned the book of the scriptures. Nabuchodonozer, although 
Dan. 4. 15.  an utter enemy to true religion, confessed, that his prophetes were blind doltes, and that none saving Daniel alone, who was the minister of the true and everlasting God, could expound his visions. 
4. Reg. 3. 12.  jehosaphat a wicked king, would not deny that the word of God was with the Prophet Elizeus: and the King of Siria, as bad a man in all respects, 
4. Reg. 8. 8.  if not a worse, was glad to crave his council and aduise in a great matter. jeroboam, notwithstanding his pretended confidence in the calves of Dan and Bethel, sent his wife to the prophet Ahias in Sila, for intelligence touching the plight of his afflicted and diseased 
3. Reg. 14. 2  Infant. cyrus was desirous to be recommended unto GOD by the faithful Iewes: as the turk is likewise, to be prayed for at this day by the Munks of Palestine▪ herod feared saint John Baptist, knowing 
Mark. 6. 20▪  him to be a just and holy man: and he kept him, and by hearing him, did many things, and he heard him willingly. Simon Barieu, being 
Acts. 13. 7.  both a false prophet and a conjuror, desired to hear the word of God, and though Simon Magus were esteemed off exceedingly, among the multitude for witchcraft: yet finding such strange signs and miracles, to be daily wrought by the blessed Apostles, and after so slight 
Acts. 8. 13.  a manner, Stupens admirabatur, being much amazed, saith saint Luke, he fell to wonder.  
By these examples we may learn, what caused Oracles to cease, and in howe servile awe the Liuide of religious and godly Prophetes, coming with a message vouchable both before God and man, and albeit for their credite sake, they seemed for a while to resist and strive, yet truth prevailed at the length, against the secret ambushes of satan and his guard, departing out of the field with victory. But after Christ himself was come, in the fullness of time prefixed and prescribed by his Father, O good Lord, what a fit of fear and quivering surprised all the fiendes of hell, upon the sight of so divine a majesty? But here we haue to note, that albeit they were not ignorant by that which they had heard and red, that this was he which should cut short their scopes,& take down their crest: yet proving themselves herein, to be by so much less malicious and wilful then the Iewes, they never were ashamed to aguise his godhead, For first the spirits which conversed most among the graues,& beset the ways in so strange a maner, as no man could pass without offence: cried out to Christ, what 
Matth 8. 29.  haue we to do with thee, O Iesu thou son of God? Why comest thou to torment us before our time? &c. A notable and lively president of that historical and servile faith, whereby the devils are affirmed, by saint 
jac. 2. 19.  james, to beleeue and tremble. Another in the 
Mark. 1. 24.  synagogue, confessed him to be the son of God. The 
Acts. 16. 16  Pithonisse acknowledged saint paul, to be the minister of the living God, and to preach the doctrine of salvation.  
Apollo 
Chrisost. de laud. Pauli. Homi. 4. 4. Re. 13. 21. Matth. 9. 21.  was enforced, as Chrysostome writes, to grant, that so long as the monument of any blessed Martyr which had suffered for Christ, and slept in expectation of a joyful day, were at his nose, he could not for his hart afford one Oracle. For so great is the kindness of our loving Father, as he vouchsaueth oftentimes, to work more mightily by the coffi●e of Elize●s, by the hem of his own garment, the shadow of S. Peter▪ A& 5. 15. and the Nap●ins of S. paul▪ Act. 19. 12 not for their glory, but to glorify himself, more fully by the virtue of his ministers▪ then all the birds of Sathans nest are able to devise, by their ●a●mes and figures of invocation. We were not assured by the bond of any mortal man, but by the word of Christ himself, that such like signs should follow those that 
Mark. ult.  believed in his name, &c. and again: that so many as believed in his name, should do the works which he did, and 
John. 14. 12.  greater also, because he went to his Father, so that this ouerrunning measure of extraordinary grace, at the first establishment of faith, could not seem strange to those that believed in his promises, insomuch as the Iewes themselves had so much good maner, as to give glory and praise to God: 
Matth. 9. 8.  Quitalem potestatem dedit hominibus, who gave such power to men. In this respect, the Christians were every where adorned in old time, with the style and title of 
Euseb. hist. lib. 5 cap. 16  Incanta mentorium oppugnatores, oppugners of all kind of sorcery, as the kings& queens of England are defenders of the faith, &c. When julian the runagate, demanded council of a certain Oracle in Daphne: the devill, saith mine author, 
Socrat. hist. lib. 7. cap. 16  Babilam Martyrem reformdans, fearing Babylas the Martyr, whose body slept thereby, and 
Theod. hist. lib. 3. cap. 5.  had been sometimes a true minister of God, and a temple of the holy Ghost, would not give answer. Macarius in Egypt, and another bearing the same name at Alexandria, were no sooner landed and arrived in a certain island, where the devill was adored for his Oracles: but forthwith the spirites, which attended as his guard, began to shake and quiver, as if they had been taken with a fit of an ague. Isidorus a blessed Martyr, coming by Gods providence into a certain wilderness, wherein the persecuting tyrant Valens had confined him, for the testimony of a most religious and godly conscience, the devill fled forthwith out of his trunk▪ enforcing the priests daughter his interpretesse▪ 
Theod lib. 4. cap. 19.  to cry out, after the same sort that the spirites did, of whom I spake before: O vestram potentiam, O famuli Christi, ubique a vobis abigimur? O what a kind of power or virtue should wee call this, 
Augu. ad dulcit. ques. 104.  which you exercise that are the ministers of Christ, for by you we are expelled out of all places? &c. Neither is it any wonder, since Oracles are put to silence, spirites wax dumb in such a presence, Idque propter reverentiam Christianae maiestatis, and that for the reverence of Christian majesty. Asterias a noble man by birth, and withall a blessed 
Euse. lib. 7. cap. 14.  saint, perceiving that the Sacrifice which was cast every year into the sea, by mean of charms and sorceries, seemed to vanish out of the peoples sight, and that the vulgar sort were more abused by this stratagem, then any other slight that their blind guides and leaders could devise: besought our Lord vpon his knees, in the bowels of his only son, that this pretended colour of iniquity might cease, to the glory of his holy name, and the reproof of all his enemies. whereupon, the sacrifice began to float above the stream, and could not afterward be made to sink, by any trick of arte that the Priestes could exercise. Apollo confessed at another time, as Eusebius reports, that the godly 
Idem. lib. 2. cap 52.  men which lived in that quarter, were the greatest hindrance, Quo minus vera loqueretur, why he spake not truth, and being further pressed to declare, by what privy marks or signs a man might distinguish those good men, from others of the common sort: his answer was, that they were cheefelie to be sorted out and known, by their profession of christ Iesus. whereupon the sword of persecution began a fresh to brandish, and to rage more bloody against the saints of God, then it had before. For such was the blindness of those hellish Emperours, as to wreak their malice upon Priestes and bishops of the christian church, whom they supposed to be set up in despite of them, they were not ashamed under hand to confess, the personnes to be just and innocent, against whom they bent the force of their strongest battery. whosoever therfore list to ponder and examine these& such like mighty work of God, which he performed, in the tender spring of our religion, as it were of purpose to seal, approve and ratify the doctrine, which his disciples and Apostles preached over all the world, and to tear away that veil of ignorance from the rabbis eyes, by the stress of truth, which till that day was vnreueled, at the reading of the Scriptures in the synagogue: need not to wonder what might be the reason, why the devils Oracles began to cease, before the coming of that immaculate and spotless lamb, which should wash away the sins of all the world, neither was there any cause for Cicero, to profess his wilful ignorance herein, if he had been but half 
Esai. 33. 7. Acts. 8. 28.  so well acquainted with the prophet Esay, who by the ministery of saint Phillippes preaching, made the matter plain to queen Candaces Chamberlayne, who was that sheep which should be made a sacrifice for sin, as he was with Platos common wealth, that is, with a form without weight, and a shadow without substance. I will conclude this point, with a strange report delivered by Plutarch, though himself were altogether faithless, of one Epitherses, who having embarked himself in a Pinnesse to pass into italy: heard the name of Thamos, that is of the pilot of that bark( wherein he sailed) twice redubled, and as it were by one sound of voice together. The pilot making answer to the third demand, which was after a good pause, was charged and inioygned with deep bonde and great solemnity, that so soon as he came to the flattes, beneathe the little islands called Echinades, he should in any wise pronounce aloud, that the great Pan was dead: which being done according to the form prescribed by the voice, there followed immediately so lamentable shrieks and out-cries, as it were, of many spirits flocked in consort together, and oppressed with despair, as all the mariners were abashed and amazed at the matter.  
Great inquiry was made afterward among learned men, who this great Pan might be, some said he was the son of Penelope by mercury, and I know not what beside: but the better sort, comparing the circumstances of the time, wherein this accident fell out( which Plutarch says, was during the reign of Tiberius) with that blessed hour, wherein the son of God, enduring the most grievous torment and 
Col. 2. 14.  conflict of death, under the same Emperour, canceled that old obligation and hand-writing( which till then was in full force, and ever ready to be brought forth against us)▪ by the merit of his suffering, and triumph over all the powers and principalities of hell: may be bold to warrant& assure themselves, that this great Pan was the great fiend of hell, who was deprived in that instant of his sting,& broke his neck 
Esai. 8. 14. mat. 21. 44  against the ston, supper quem, qui ceciderit confringetur, vpon which, whosoever falleth shall be broken into many pieces: so that Christ, by this mean, was the death, of death, and lead captivity captive. wherefore, 
Pro 21. 30. job. 37. 24.  as we learn by these infallible and certain grounds, that there is neither plotting nor conspiring against GOD, that darkness must give place to light, and deceit to truth, that as we red in job, Qui sibi videbantur sapientes, non audebant contemplari, they that seemed wise in their own conceits, durst not presume to gaze upon this piercing son, &c. And as dionysius the Bishop of Alexandria declares, the devill hath been ever commanded by the godly, by the three sundry means, Spiritu▪ aspectu, voice, that is, Spirit, look, and voice: so may we rest assured, that the wicked spirits are not Serpentes reguli, quibus non 
Iere▪ 8. 17▪  est incantatio, such Cockatrices as no charm can qualify. If God be with us, who is able( saith saint Paul) to contend against us? {αβγδ} 
Lactan. de Orig. err. , for neither satan, nor the destinies themselves, can overrule a man that is religious and honest. He liveth in a servile awe of the better sort of men, and onely spends his malice against those, that are not shaded and protected under the wings of favour.   

NOw let us look into another kind of guessing and divining, by 
astrology.  the sight, aspect, and secret influence of stars& Planets from above, so much more to be feared and suspected then the rest: as it mounteth and aspireth nearer to the throne of God, and as satan, who remembers that himself was once a shining star, hath plotted and devised more deceitful snares vpon this ground, to inveigle and deuowre the discontented. And though some perhaps, who prescribe of greater gain by like conceits,( then either will be winked at in a school of truth, or can be reaped by plain dealing) take offence that I, which never held the credite of a novice in these matters, should confront the greatest rabbis,& control the course without knowledge of the compass: yet doubt I not, but when my reasons haue been peized in a pair of equal balance, without either error or prejudicate conceit, it will appear, that with my careless travell in the desert of deceitful shows, I haue laid open and descried more flaws of folly, then the rypest doctors of that faculty, shall be ever able to repair by the reach of wit, or to cover with the sleights and stratagems of the false experience.  
Democritus by walking up and down, without discourse or argument, confuted those vain fools, which took upon them to defend Corpora non moveri, that there was no motion in bodies: and therefore need I put myself to no greater pains, in taking down the crest of vain Astrologers, who were as good defend that bodies were not moved any way, as to ascribe such houses, faces, images, aspects, and signs to planets, as neither are apparent to the sense, nor revealed in Philosophy. moreover, having warily, not unadvisedly resolved, to dispearse the main pack of all divining faculties, whereby the pride of man presumeth without warrant of holy writ, to look into the secret counsels of almighty God, which are concealed in a cloud: I could not let astrology escape my pen without a dash, least some might either feed their fonde conceits, with feigned and supposed favours of the stars, or myself be thought to discredit and betray, the cause which is so confidently undertaken. The grievous penance, which a multitude of learned doctors haue discharged and performed many yeeres ago, for mispence of time and travell, in the quest of matters that bring forth no fruit, might serve to satisfy the wise about this point, and to repel the censure of the scrupulous: but if they will not yet forsake their painted heaven, which representeth nothing to the sense but shadows of abuse, nor abandon fables of their foolish arte: yet let me crave suspense of rash and unadvised iudgement( at the least) till the reasons which haue moved me, and men of deeper and far ryper understanding then myself, to fly their haunt, may be satisfied with sound authority.  
My meaning is not, to declayme against the knowledge of the certain course of heaven, of Planets with their motions, eclipses,& such other natural and ordinary means, as are both meet and necessary, both to distinguish diverse seasons of the year,& to rypen things that are most requisite for the maintenance of men, in which respect, the greek poet Aristophaner called astronomy, {αβγδ}, the divine or heavenly science: but I mislike their fraudulent and false conceits, which to content a malapart and saucy mood, abuse the nature of a lawful sign, and seek to draw the beams( which were ordained for a common use) to the reaping of a private benefit. In the mean time, I require no more then josaphat did, in the third of Kings, of Benadab. Ne glorietur aeque accinctus atque discinctus, that he 
● Reg. 20, 11  which buckles on his harness, will not boast or crack so much, as he that puts it off when the field is wunne: nor that mine aduersaries in this matter, will not sound the trumpet to their own disgrace, before the victory. first therefore let us note, that the most learned and ancient Philosophers, by searching grounds of nature to the bottom, could never light vpon this gift of understanding by the planets. Pythagoras a deep Astronomer, by Platos own confession, never dreamed De futuris contingentibus. Eudoxus, Cassander, and Archelaus, taking so much from the stars and planets, as may serve to judge and to distinguish of the season, durst not step one inch beyond this rate, for fear of being hissed out of the schools of true philosophy. Plato vouchsaueth not to touch upon this arte in Timaeo, when he leaveth nothing undiscovered about those heavenly bodies: which is either possible almost, or fit to be understood by any man. Aristotle, neither in his Meteores, where he seeketh out the cause of the same, nor in his books, De coelo, which are fittest for that purpose of all other, nor De generatione animalium, wherein Astrologers suppose that planets bear a mighty stroke, taketh any knowledge of the secret properties of stars: but rather giveth them by silence a more deadly nip, then others that haue a deep mislike, with more sharp ingredience. Plotinus one of Platos schollers, having rather heard by rumour, then found out by reason, as we read in porphyry, that certain busy fellowes had a taste of such a toy, discoursed in disproof thereof with many reasons of great weight: and though Maternus, for the better countenance and credite of the cause, give out that he was grievously tormented by the destinies, before his death for this offence: it forceth not, since porphyry describing both the cause and manner of the same, recommendeth this, with diverse other lies of like effect, to the game for the whetstone. Democritus was wont to smile at those, as Diogenes laertius, reports, that onely lent their ears to the sound of Lectures, in defence hereof. Carncades is made by Cicero to reason and dispute against the same, and the gaping Epicure, who doted in some other poyntes of weight, could not be brought by any mean, to delight himself with dreams and fancies of astrology. Alexander Auicen and Auerroes, whose breath is strong enough, to shake and batter all the painted forts and bulwarks of star diviners, bend themselves with all their uttermost endeavour, to deface all kindes of guesses, and conjectures by the planets: we cannot say that those Philosophers were ignorant, considering they lived in the times, and diverse of them in the very places, where this arte was ryfest and of chief account, neither is it like that they, which took upon them to describe the kind and properties of the smallest Ant or fly, would haue omitted jupiter or Saturne, if there had been any such importance in their places and regards, as wee haue been assured in the schools of ignorance. But some will say, the Chaldees were acquainted with this arte before, and what will they conclude vpon this proof? That records were kept in babylon, of all the rare nativities that haue been cast for the space of 70111. year together, as not one or two, but diverse of their Authors writ. It is not possible, for Phauocinus, a Philosopher, declares in Aulus Gelius, that they lied in this account, and that they bragged of a longer date, then could be warranted by sound authority.  
If they derive their arte from ptolemy, the case is clear, that he flouri●hed( to speak of) but a while ago, if from a longer date, let ptolemy be judge, what certain knowledge may be learned by this large account, where himself conuicteth Egypt of gross errors, not onely touching some particulars about the iudgement of aspects▪ &c. But in assent of signs, and which is more absurd, about the course and moving of the Planets. He was the first that enlarged all these poyntes, although some things of weight were added and adjoined afterward: whereupon I note, that as it is not possible without certain knowledge of the places, wherein the planets haue their walks, or of the signer( vpon which star divinity depends) to take any certain aim: so look by howe much these diviners were before the time of ptolemy, by so much their arte was more ridiculous, and though they should avow their title by the flourish of antiquity, though their dissent were true, yet must they lose their credite by comparison of rules, because the faults and oversights are evident. The best excuse that Petrus Aponensis can make, for Galens error about the moon, is, that those matters were not fully sounded and expressed in that age, which was no further off then the reign of Commodus. Anaximander invented Gnomonem, for the understanding of the Equinoctiales. ptolemy the right use of the astrolabe: othersome, our Ephimeredes. till the time of Pithagoras, it was not generally understood whether Lucifer and Hesperus were two sundry stars or one, shining at diverse times. Heraclitus, five hundred yeeres before him, confessed in flat terms, that he could not find any matter worthy noting in the former writers, touching the particulars of Planets,& yet they blushy not to face out their errors with a vizard of antiquity, which is commonly the broker of deceit and ignorance. I marvell howe they can devise to wipe away this plain Sorites, that pierceth to the very quick of their supposed mysteries. The latins give themselves to follow Greece. The Greeks derive their knowledge from Arabia, Arabia from Egypt and Chaldaea: whereas Egypt and Chaldaea, by the doctrine of our greatest rabbi, ptolemy, as I said before, are cast off and forsaken for their errors. Beside, the Chaldeis were a wicked and ungodly kind of men, addicted wholly to the worshipping of false gods, and study of unlawful artes: in which respect, we should detest them rather as the teachers of abuse in then vouch their credite as a mask of false divinity. Indeed, they gave themselves to practise much about the Mathematicalles, which make not any man more wise, saith Aristotle: but more ripe and pregnant in the skill of numbering. neither ought it to perplex us any whit, that both Plato and Pythagoras were so desirous, to bestow some time in Egypt in those dayes, for moral wisdom or increase of knowledge drew them not that way: but rather an intent to see, what God was honoured, and in what sort, among those men which were preferred before others, in respect of fervent zeal and most precise obedience, to the rules of their own religion.  
I know that some haue gone about to fetch Abraham from hence, but either they were overtaken and misled by the neighbourhood of Hur, which confineth vpon Chaldaea: or they will not see the difference, which lies between the course of nature and the privilege of grace, or they forget the rule of Plato, that in all countries and climates under heaven, which, bring forth greater store of bad men then good, so oft as any one applies himself to better means, and degsnerateth from the common trade, he proveth excellent.  
Wee doubt not, but the patriarchs and holy Fathers of the covenant looked up to heaven, and praised GOD in all his mighty works: but that any one of them presumed to divine of things invisible, by Planets which they saw, cannot be proved by the Scriptures. This reason giveth a fowle check to their vain conceits, but yet since they determine to be tried and sifted by the Maximies of philosophy: I will not stick to join and to demur with them, vpon those very grounds which themselves haue fortified. first therefore let them tell me, whether all Philosophers avow not heaven to bee an universal cause, of all things that are bread and brought forth here among us upon earth. If this bee granted, as of force it must, then can I prove by like authority, that not remote and universal causes, but those that are most proper and peculiar to every body, bring their particular effects to pass, therefore ought we not for knowledge of particular effects, to resort to the planets. The sun, which is the brightest, strongest and most effective Planet of the seven, makes not Quidlibet ex quolibet( as rude vnskylfull workmen carve the counterfeit of mercury out of every block) but Ex materia praeparata, of stuff that is first prepared and disposed for the purpose. Then not the sun alone, saith Aristotle▪ but Homo& sol generant hominem, the sun together with a man and woman beget a man. again, we can not say that the sun maketh either wind or rain, alone and by itself, which were unpossible: but we aclowledge, that the sun is able of itself to qualify, extenuate or make thin the grossest vapours, after such a sort, as they become more apt and fit to dissolve and melt, either into wind or water. No man will look for tigers to be bread between a ram and an Ewe, nor for lambs in a kind of mountain bears, nor hope to gather grapes of a thorn, or figs of a thystle, because these or those planets, show them favours at their breeding or appearing above ground in an equal measure: no more is it possible for any star in heaven, to change the properties of any kind of seed, which God by nature hath infused into every living thing for the propagation of his creatures. Let us put the case in such familiar and plain examples, as may make the point more evident to the plainest and most simplo understanding. A rowst hen sitteth upon eggs of sundry fowles, and all the Planets work together for the bringing forth and hatching of the same, according to their diverse kindes: Is any man so simplo now as to suppose, that because the Planets, under which they come to light, are affencted in one sort, therefore the birds shall not differre.  
again, although the moderate and comfortable heat of a stove, wherein the trees are sheelded in hard weather from the nipping frost, be equal and indifferent to all, yet all the trees bear not one kind of fruit, but apple, pears, or peaches in their proper quality. A Doctor preacheth unto all his auditors alike, and yet they take according to their own conceit, one kind of seed was scattered both in the fertyle and in the stony ground, though some were parched and consumed in the son for want of roote, the rest brought forth five hundreth fold to sustain the people. Where many ouer-shoote themselves with fuming wines, the liquor may be one, and yet not work the same effect in all, for some sigh, others smile, some are dumb and silent, others attentive and full of words, some embrace, others fight, some sleep, others sing, according to the diuers humors of their mind and instinct of nature. The heart of man inspireth one and the same strength and life, into all the partes and members of the body, and yet the partes do not receive the same in one degree, but so far as is requisite, for the better and more full discharge of their diverse offices. For example, the stomach by the force which it receiveth, is made able to digest the liver, to concoct and turn the nutriment to blood, the spleen, by sucking up the melancholy spirites, like a sponge, to purge the vital partes, the muscles of our arms and legs, to stretch or shrink themselves, according to the stirring of the body, our eyes to see, our hands to touch, and ears to hear, &c.  
Thus, as the heart is a common and an universal cause, so is the heaven, as notwithstanding generality of influence, one member may consume and pine, when another is in perfect plight, so the same heat which melteth wax, makes clay more hard, so the selfsame Planets cherish one thing, and consume another, altering their virtue and effect, either according to the neighbourhood or distance of the place from whence the beams are sent, or to the nature of the body wherein the planets haue their operation. One heat of the body, causeth both rhubarb and Agaricke to work, but not alike, for one purgeth choler, another fleame, and as we find three things to bee considered in any cure, the complexion and constitution of the patient, the virtue of the medicine, and the learned skill of him that undertakes the cure, to temper and compound the same, so they that will divine of things to come, must be no less expert in every slyght particular, or property belonging to the bodies, touching which they take in hand to give a likely guess, then in the nature of the Planets, which effect the plot, and most of all in his intent and purpose, who dyrecteth both the stars and us, augmenting and detracting as it seemeth good to that divine decree, which bringeth mighty things to pass, according to the course prefixed in his providence. To conclude, the beasts which were preserved in the ark of Noe, from the rage of waters, and restrained for a time from their wonted scopes, as soon as they were set at liberty, and were commanded to renew the world, marched not altogether in one measure, because they were preserved by one common cause: but the snail began to creep, the row-bucke to run, the horse to galloppe, the fowles to fly, and every living thing applied itself forthwith unto that course or place, which was most apt and proper to the kind, whereof it was a member in the first creation.  
Thus far we see, that whatsoever charter was allotted by the voice of God himself to the earth, at the first beginning of the world, that she should bring forth Animam viuentem in genere suo, iumenta 
Gen. 1. 24.  reptilia& bestias terrae secundum species suas, A living soul in her kind, beasts and creeping creatures according to their several and proper kindes, &c. remaineth yet inviolate: and therefore it is unpossible for any one star, or for all the stars in heaven together, to suppress the properties of nature, or because this Planette frowns, or that, to cause that the child which is born under it should never laugh: a horse should not neigh, a sheep bleat, or that all together should not yove the fruit which cometh from themselves, because the planets( which are said to signify the good or bad success● of parents and their offspring) are not well affencted. Touching the motion of the Spheres and Planets thus much we confess, that from thence the lower bodies draw the first beginning, both of their action& life, again, that stars and planets by a certain comfortable heat or quality( not like to that which is in elements, but rather by the which all other qualities are broached and maintained in their diverse kindes:) inflame the secret virtue which lies hidden in the seed, and cause it to rypen in that maner, order, and degree, which the nature of the thing itself will permit and sulfer.  
This supreme influence descending from the heauens, as from an universal cause which so ruleth and directeth all, as it saveth and concerneth all, assisteth but impugneth not the course of kind, was called by Pithagoras, Lucis filia, the daughter of the light, not because the light containeth our ability to see: but because without the same, sharpest sight can not discern or deem of any colour. whereupon we may conclude, that the life whereby things change or multiply beneath the moon is furthered and made to work, but not infused or engrafted by the nature of the planet, Viuunt enim haec omnia per suas 
Auerroes.  animas perque ainae vim seminibus insitam, propagantnr autem calore coeli suffragante( non quasi viuifico) said ad vitam cuius per se capaces sunt commodissime disponendo, For what ass, understanding his wife to be with child, would resort to jupiter or venus rather then to the common course of kind, to know whether shee should bring forth a child or a serpent, a man or a monster. Against these grounds it is alleged by some writers in defence of such vain toys, that if there were not as well planets of could property to hasten death, as the warmth of universal influence doth cherish life: al things should persist, and nei ther perish or decay for ever. But this taketh not away the point for as the sun in whom there is no cold at all, imparts his influence either to conserve or to consume, according to the property of the thing itself wherein he works: so God resolving that in all things which are alterable and corruptible in this transitory life, there should be first an entry or beginning, then a state, and at the length an end, disposed all the lights of heaven and accidents below▪ as apt and proper means or instruments of bringing that to pass which was foriudged by his providence.  
Besides, their fond conjectures in this matter can not abide the touch for how should any planet be supposed to be could, when it is not only ruled in philosophy, that could and heat are not in heaven: but besides admitted for a principle in logic and the same philosophy likewise, Nulli speciei competere ex natura propria proprietatem repugnantem qualitatibus his quae de natura communi fluunt, for reason in a man excludeth not the common sense which appertaineth unto him indifferently, withall other living creatures Ex natura generis. The heaven itself is unitas corporum an unity of bodies, and therefore as one army dependeth upon one general, one state upon one Prince, all numbers upon unity: so must all planets communicate in one virtue, and as God is the chief of all things in the world, and yet no part of thē, so do the heauens communicate with all particular effects, not by giuing forms, but by extent of virtue.  
The Peripatetickes, that is( as I suppose) our wisest and most sound Philosophers, hold for a principle, that no planet( onely the moon excepted) changeth property, but by regard of place. They cast their beams with greater strength and virtue from the top, more faintely when they stoop more low, and after they are once depressed, and in a maner drowned under earth, because the light cannot come through,( which Astrologers themselves haue called Virtutis vehiculum, the cart or convey of their influence:) it breeds a doubt among the deepest in this faculty, whether they give any strength or none at all, of this I am assured, that how unsensible soever our Astrologers defend the Planets, to be stronger while the earth is interposed between their beams& us, then when they are in Loco dvo duodecimo,& dispose their influence by ordinary means, that is, per aerem ambientem, no man alive that hath one dram of understanding, will give ear or harken to their Paradox: Quae densiora, maiora, propinquiora, plus lucis& caloris effundunt, those Planets that are thicker, nearer& greater then the rest, sand forth more light, and give a stronger heat then others that are thin, far off and small, but as for any other quality, wherein they may be said to differre or dissent among themselves, for my part I find it not. Intention and remission only may work some distemper, I confess, In semine praeparato, in the seed or subject that is orderly disposed,& prepared to that alteration: but first it is so difficult to find, and then so general in respect of diverse accidents, that must be understood about the preparation of the seed before we sound the depth, as almost it is not possible to reach to the bottom. There is one impression made in our natures by our parentes, another by the country which hath brought us forth, another by the manner of our bringing up, another by the reverent regard and heed which men profess, to live according up to the positive and civil laws: and yet all these things should not only be overruled, but defaced utterly as if they were none such, by the supposed properties as well of wandering as of fixed stars, if we would grant to the professors of the same their vnsteddie principles. We see that God created not a diverse light, for the discerning of so many diverse colours as appear in the rainbow: but one universal light for all, which every star and Planet in the firmament increaseth for his own particular,& therefore we may likewise judge, that he created not distinct and special properties in every Planet, for the perfecting of earthly things, and performing of his holy will below: but one kind of influence descending with an universal harmony from all the partes of heaven, and working diuerselie( as I haue said, and shall be forced often to repeat) according to the circumstances of the place from whence it comes, the season wherein it falls, and the subject whereupon it worketh.  
That allegory whereof Pythagoras is made an author, supposing all the region beneath the moon to be but one only star, and that every Planet hath within itself, the forms and figures of all things which are below, confirmeth under an obscure conceit this generality of influence, as if not one of all the stars or Planets, had a special or peculiar interest in any man or subject more then other: but that altogether with united force, consented in all things, according to the principle of Lactantius, In coelis unitas ob elements pugnae, in heaven is perfect strength and unity, but strife and dissolution of things springeth from division of elements. The craft of satan our old enemy, hath taught us to excuse our fault by strength and force of destiny, as if God, who is the liuelie spring and fountain of all goodness, and as we read in Genesis, Vidit omnia quae fecit,& erant valde bona, saw all things which he had created, and they were exceeding good: should haue inspired all the Planets with such wicked and malignant qualities, as did provoke us rather to commit dishonest things, then to follow good, or as if the laws of nature should enjoin, procure or teach, what nature doth detest and punish.  
For if by nature no man ought to spoil or rob another, how cometh it to pass, that mercury disposed thus or thus at the time of our birth enforceth theft, or if by nature all men be induced to confess a God, as tully writes, although they differ in the choice of right, why should the stars incline or lead us to idolatry? Can any thing bee found more injurious to truth, or more opposite to providence? If I were as willing to dally and trifle in this weighty matter, as they seem desirous to setvanitie to sale for the price of souls, it were not hard to prove, and that even by their own authorities, that though the stars were able to forewarn us of our deeds, it follows not, they can disclose our sins, for as saint Ambrose notes, to transsgresse is not Facere, said desicere, to do but not to do, and diverse other hold the same conceit, not only De peccato omissionis, but in general, neither maketh it against this any whit, that such and such are said in Scripture, Fecisse malum, and that sin is an action, because before we come to descant of the misdeede itself, we must consider and examine the first swerving from the perfect rule of duty, and obedience to God and our neighbour, which consisteth in the breach of the commandments.  
I know that some late writers( being ashamed of these senseless paradoxes, too long defended and maintained in the school of crrour) confess all stars and Planets to be gracious and favourable in their proper kind: but forced to degenerate by malliee in the bodies, whereupon they work, &c. Of whom we say as christ did of the Scribes and Phariseis, Quae dicunt facite, quae autem faciunt nolite facere, do as they preach, not as they practise, neither let any man be so simplo as to think, that though the gross absurdities which haue no colour of defence, constrain them to subscribe to truth in diverse things, which prevaileth ever at the length against deceit: yet that they mean as they pretend, or deal in those things otherwise, then as the Epicures at Athens were wont to speak of God, with greater reverence then any other sect in open schools( although they lived in their houses like brute beasts, which looking for none other life then this, directed all their studies to the yove, and their dealings to the lust of pleasure) is neither probable nor possible. For first it is a principle among Astrologers, that certain Planets are by nature gracious and kind, as jupiter and Sol, others malignant and offensive, as Saturne and Mars, Hoc chalcas ipsorum dicit, This their great chalcas Ptolomie defends, and so must they, or else the kingdom of contingentes, which hath been vndersette and shored up so many yeeres with such like painted props, will fall down flat and come to ruin, in despite of cunning.  
To prove that Planets of themselves are able to work rare effects, they bring an instance of the sun, which by the force and virtue of itself alone, say they, breedeth Rats, Frogs, Flease, and such unperfect bodies as philosophy doth teach, and wee haue proved in our own experience, Spectatum admissi risum teneatis amici. Is not this a sound foundation, trow we, whereupon to rear and build a babel, or a 
Gene. 11. 3.  babble rather, Cuius culmen pertingat usque ad coelum, whose top may reach up to the firmament? Or haue not they great reason to be ashamed and to blush at their own detestable abuse, which haue deceived and misled so many simplo souls, by the glimpse of gross imagination? These are the means whereby they went about, Celebrare nomen suum, priusquam diuiderentur in vniuersas terras, to celebrate their name, before they were divided over the face of all the earth, &c. And let me lose my credite, if this be not one of the best and most apparent reasons, that they are able to allege or vouch out of philosophy, for the countenance of their simplo Oracles. The warderope is beggarly which pawneth such pelde rags for robes, and undertaketh to divine of Princes in their state, by comparison with Flease in a blanckette, and frogs in ameddowe.  
But to let slip the childish and undecent usage of so fonde an argument, which notwithstanding shows the poverty of their defence; I answer to the point itself, that since the sun produceth these vile bodies, whereupon they lay so steadfast hold, neither out of every kind of putrefaction, nor in every kind of body, nor at all times of the year but one, of such and in such bodies onely, as by their proper nature are inclined to resolve into that kind of excrement. I find more reason to conclude vpon this ground, that the Planets work according to the matter which they find: then that they give a second nature, or correct the first by their own prerogative. Plutarch telleth, that of bulls flesh( after it begins to putrifie) Bees are engendered, of the flesh of horses hornettes, and serpents of the flesh of men. These different effects cannot with any reason be ascribed to the sun, because it tendeth and infuseth one proportion and kind of influence to all, the other planets cannot challenge any stroke or interest herein, because in whatsoever plight or altitude the Planets stand, this course is always kept without respect, therefore is it plain that all things beneath the moon, are made ripe and perfect in their kind, but not altered or changed by the planets. It is an ordinary case, to find martiall men born under Venus, venereous wantons under mercury, melancholy students under jupiter, jesters under Saturne, and constant friends under the moon, which giveth a proud check to the base conjectures of astrology. For either by this mean, we shall be forced to ascribe our qualities to planets of a diverse strain, which were absurd, or to deny that wee derive or draw them from this spring, which overthrows the general. again, whereas the rules of arte dispose indifferent and equal favours and disgraces, unto countries that are cited under one and the selfsame Planet: we are certified by daily proof, that one of these drives out and deuowres another.  
Saint Augustine maketh mention of one Firminus a friend of his, who finding the fortunes of two children born within his house, as 
confess. li. 7. cap. 6.  far as any man alive could guess, in the selfsame moment and under one roof to differre so much, as one of them by course of lawe and custom of the country, must in time become the slave and vassail of the other, who was heir apparent to his Lord: gave up the study of the stars, as a spoil of time and a school of vanity. For what a thing is this to be compelled to so narrow straites, as either in defending equal and like fortunes, to belong to one and the same constellation, we shall be sure to lie: or in admitting any difference at all, we cannot set down any certain iudgement, touching matters that are meerlie future and in the hand of providence. If any man suspect the truth of this report, because it makes so wide a breach into their strongest hold, let him remember first the credite of mine author. If he contend and strive against the consequent, it is inevitable, if he presume the minute not to haue been so rightly taken as it ought: I see no reason to prefer the malice of prejudicate conceit, before the diligence of one, who seeking rather to be satisfied with truth, then to deliver any thing that might discredit arte, omitted no respect or circumstance, that might gauge the belly of the trojan horse, which under colour of a sacrifice to Minerua, destroys both common-wealthes and Monarchies. The case of twins, which having been begotten and brought forth so near together, as it is almost unpossible to think or to conceive a straighter bond, are notwithstanding found to differre very much in complexion, making, wit and qualities, doth gripe and streigne Astrology so sore, as they that favour and esteem it most, are glad to pant for breath, and lay the burden of the fault upon the distance between twins, because time slips away with such a speedy course, as a man may sooner touch one spoken of the Nigidian wheel with one finger twice, then deem of the nativities of twins by one constellation. But let it be so between twins of one body, because nativities, I grant, are motions that proceed by successive minutes and degrees( and yet that harmony, whereof Hipocrates makes mention, between those twins which always wept and smiled together, rather by identity of substance, to use the proper word of the Philosopher, then agreement of the stars, is passing strange) yet how can they devise a difference, or excuse their errors about others, which so far as either diligence or arte can aim, were delivered into the world in diverse places at one instant? When all is done, their base allay will not abide the touch of a demonstration. For if the Planets wrought alike by special virtue, there could be no difference in their effect: but since we find so great a difference in their effect, it is not like that they are any causes of our luck in any thing. jacob& Esau had Eandem nativitatis horam, one and the same hour of nativity, as appeareth both by the 
Gen 25, 26.  text itself, and by the iudgement of saint 
Chrysost. in epi. ad Rom. Rom.  Chrysostome, one ascendent overspread them both with equal grace, and yet 
Mala. 1. 2. Rom. 9. 13.  priusquam aliquid fecissent boni aut mali, before they had done any thing either good or bad, God looued one, and cast off another.  
Therefore, we neither can ascribe our actions or qualities to kind altogether, because 
Rom. 9. 7.  Non omnes qui seemen Abrahae sunt sili●, All that are of the seed of Abraham are not his sons, nor wholly to the manner of our bringing up, for joseph was brought up, so long in the court of Egypt, as he began to swear, per 
Gene. 42. 15.  salutem Pharaonis, by the health of pharaoh, and yet obtained place among the patriarchs, nor any parcel of them to the planets, which produce no more then the nature of the seed affordeth. If Astrologers will make a difference, between the proper influence of Planets, as it is conceived in itself, and as it worketh with the second causes, for the bringing forth of any singular effect: they teach no more then every shepherd can as readily find out as P●olome. For who knows not that an heir apparent to a King or Emperour, shall in time possess his fathers seat, if God prevent not ordinary means, and that all other persons which convey themselves from the line of Princes, are born to great honour. The compliment of sundry qualities, imparteth dignity( we grant) to bodies that by nature are unperfect, but detracteth from those that are otherwise, and therfore albeit in the time of Moses▪ God appointed a peculiar mean to purge and scour away particular misdeeds, yet Christ extending a more universal benefit of his most precious death, to all that constantly beleeue in him, hath left the same as a perfect salve and expiation for all offences.  
We do not think the heauens to be blewe or red, because the light which cometh thence, descries those colours upon earth, no more may we suppose the Planets to be passionate, because they kindle diverse qualities in bodies which are apt to alter. If then the Planets profit and make ripe the bodies, vpon which they spread their beams, without infusing any grace or malice of their own: what reason leadeth our Astrologers to grope for knowledge, which is no where to be found, or to make an Oracle of their own imagination? marry( saith one) we want not diverse other helps and compliments to furnish out this stage, although so wide a breach were made in the particulars of planets, as hath been declared. And what are they in the name of God? Forsooth houses, signs, aspects, partes, images, fixed stars, and other things which make up their audite. O brave Astrologers, it pities me to see the peevishness of wilful men, who having foisted in one gross absurdity, are glad to piece and clowte it up with many more as rude, if not worse, in some regard to shun the scorn and laughter of the learned. I should be very loth to publish and disclose the childish principles, whereon so many personnes of account haue built their empty dreams: were it not that Agar waxeth proud against her dame, and Esopes daw hath ietted up and down so long, with admiration and applause of all the world, that many are ashamed now adays to aclowledge and confess, from howe many ravenous and spoiling birds, she borrowed the painted plumes of her pride and vanity. The labour would be very long and great to rip and canvas all these matters, in as large an ample manner as they ought, but since the volume waxeth very big, and I haue sundry matters of more weight and moment to run over, I will onely spend a warning piece or two against their paper walls, and leave the battery to greater ordinance.  
first, therefore let us make our entry by the houses astrological, whereunto the writers attribute so much, as though the Planets haue allowance at their hands of private qualities, yet are the same affirmed to be void of all effect, unless the planet bribe his harbinger to lodge him with a friend, and therefore not onely jupiter( whom they admire for his benignity) sometime wanteth a great part of his proper force: but in the third house is accounted neither good nor bad, and in the sixth unfortunate, what would you more? They are content to grant▪ In loco malo bonum planetam nocere, in bono malum prodesse, that a good Planet hurteth in a bad place,& a malignant freendeth in a place that is unhappy. Now would I understand, from whence these divine bodies should derive their slippernesse and mutability, which in respect of their most excellent and heavenly form and nature, ought of all other to be most firm and stable? It were a iest to think, that any man in this world should change his quality in every inn, and therefore much less they which haue not in themselves Principium mutationis. We would make jolly sport at any vain Philophers, that durst either imagine or give out, that a man which hath to deal in cheapside, or Lumbardstreete, should be disposed and inclined earnestly, to become a Mercer while he were in a Mercers shop, a Goldsmith in a Goldsmiths shop: and thus alter his intent and humour, according to the nature of the places, by the which he must be driven to pass for dispatch of his business, and yet we dare conceive more childishlie of bodies, that are further from the reach of sense, and nearer to the point of immortality.  
Beside, if a star be but the thickest part of her own sphere, I can not find, howe one of these should challenge so great interest above another, and look by how much that which shineth, is more excellent then that which shineth not, and that which wee discern before that which we fancy, by so much ought wee to ascribe more virtue to the Planet which is bright and visible, then to the house which is obscure, and onely( as I think) imagined. But let them tell us of what quality these houses are, of which they speak so much? For either they must be Nuda spatia a corporibus separata, empty spaces divided from the bodies, which can claim no property because these follow, Naturales formas non nudam in tercapedinem, or they must be as philosophy doth teach, Vltime corporis ambientis superficies, in which none other quality can be, then is in Corpore ambiente: and therefore let them give an instance of those bodies, whose extremest part or skyrt is a receptacle or a lodge for planets. I am sure those houses run about the world, and therefore as they change their properties according to their site: so must they olive exceedingly, that alway make account of one effect or quality, whether in orient or in occident, &c. There remaineth then no room for houses, but in Immobile interuallo, which neither Aristotle nor his schollers will digest, or though we should aclowledge such a space, it follows not that it work those properties which our Astrologers imagine. Some of the wisest of that crew finding their own error, and the manifold absurdities that would ensue yppon this supposition, haue laboured to salve the matter with a new conceit, that the Planets change and vary their own beams according to their sight. Which no man will refuse to grant, so that by change they mean intention& remission, that is, working with more force& strength at one time then another: but to suppose that Planets change their natures with their place,& making a man rich and honourable in one degree, make him poor and subject to 
1. Tim. 4. 7.  dishonour& disgrace in another, may be scored up among those {αβγδ} old wives fables, which S. paul reproveth in his rules to timothy For whether the sun be propendicular or obliqne, he worketh ever one effect, though not at all times, with like force and virtue.  
Touching signs, wee haue to understand, that because Astronomers 
signs.  for ease in numbering, divided the circled into twelve special partes, Astrologers come after and divide every sign into thirty degrees, every degree into three score particles: and yet not satisfied with all these toys, which no philosophy doth teach( to make their art more obscure& difficult) they fall to attribute particular effects first to every degree, and then to every particle, supposing some of them to be dark, other clear, some dedicated to Sol, other to Mars, some well affencted to this Planet or that, others professed enemies, some favourable, some unfortunate, as if the first original of this division of the circled, had proceeded rather from the course of nature then the liking of Astronomers▪: who( as I said before) without conceit of any property in degrees or parts, denised this short mean for their own advantage, whereupon, Abraham Auenazra one of their best doctors, yeeldeth so far as to make the division of itself indifferent. ptolemy, with all the school of Egypt, 
Origen in Leuit.  never thought that these signs had any solid or firm nature wherein to consist, and therefore Origen, who was best acquainted with those matters, writeth that the signs are Mente tantum intelligibilia, only to be conceived in the mind, &c. For since there is no certain part of the 8. sphere deputed to this special use, that in the same, either aequinoctium or solsticium should be ever made: but sometime one part serves the turn, sometimes another, Hac puncta sunt re ipsa nulla, these points are none in very deed, and therefore though the learned in the Mathematicals, might plot out with their pen these signs as helps to arte: yet maketh this no more then a tale of Robin-hood, for the properties of signs, which ought to be conceined& regarded in nativities. The Chaldeis finding this as it should seem, excluded them quiter from their art, and chiefly made account of images, which proves their reasons to be very weak, that think the planets to retain as strong a smack and savour of the zodiac, as herbs of a garden: for one receiveth nourishment, so doth not another, the plants or roots are fixed in the ground, the planets so far apart from the zodiac, as a citizen of London might as well smell the perfumes of Paris, as these comm●nicate or impart their qualities, saving that to relieve this exigent they haue found out a new devise, that forsooth two places in one sign, ( though they be somewhat further off) are allied more nearly then those that( having place in sundry signs) confine and border one vpon another. For why( say they) doth the sun in lo work with more effect then in other places, if there be no virtue in the sign? Forsooth, because his beams do more directly strike us from that place, for if the sign itself bear any stroke in this, then should the sun in lo spread his beams, with one kind of effect and force over all the world, which experience doth teach to be far otherwise, for look at what time regions sited to the North, are parched and infested with the fervent heat of this constellation, the South is found to frieze, and again, being sited in Aquarius, at which time we see nothing else but ice& snow, &c. he parcheth in the South, &c. The sun in Aries, tears of the grisly mask of winter and renews the world: how so? by virtue of the sign? Nothing less, but by drawing nearer to these partes, and reviving( in a sort) his old acquaintance with the world, which was discontinewed and intermitted with his absence. For if this sign had any greater force, in respect it is an exaltation of the sun: how could he work the same effect in all degrees, out of the sign of Libra which is opposite to Aries, among those, which as Lactantius says, Aduersa nobis urgent vestigia? Thus we confess the ram, to be Signum suscitans to nitrua, pluuias, &c. causing thunder, rain, &c. Not in respect of any quality proceeding from the sign to this effect: but because the sun approaching to the ram, dissolveth first the moisture of the winter with a gentle heat, and after gathering and growing on to greater strength, draws up that store of matter whereof the rain and thunder is engendered. For further proof hereof we are to note, that the sun is always most hot and fervent in Cancer, though the same be neither his house nor his exaltation, and which is more, not a fiery sign but a waterishe, and therefore we may with reason refer distempers and particular diseases to the ground, in respect they wait not on the sign, but on the season. Touching the manifold& endless controversies and alterations, among Astrologers themselves vpon diverse points, as namely, whether the sign give virtue to the Planet, or the Planet to the sign, whether the signs derive any quality from images and such like: I will not speak till I be provoked by some other mean, because I rather choose to ouer-slip advantage in abridging proof, then to offend by stretching or enlarging poyntes, which are more incident to the matter, then requifite for satisfaction. This is enough for a taste of true philosophy concerning signs,& for the rest, I doubt not of their private iudgement, in disclosing and disciphering the gross pack of abuse, which either are enabled by light of reason, to discern a fancy from a truth, or haue been taught by logic, to distinguish things which are achieved by themselves, from others that are brought to pass by accident.   

their fantastical conceits about aspects of planets, either favourable and lucky, or unkind, and therewithal unfortunate, 
aspects.  are sufficiently shaken by this certain ground of true philosophy, that the disposition of diverse causes tending to one certain end, cannot foregoe their virtue by mere distance onely. Let them bring one instance against this out of all Aristotle, and I will deal no further in the matter. If the school of natural Philosophers and learned men, confine the rage of passions and affections to the regiment beneath the moon, and job assures us, Fecisse Deum pacem in excelcis suis; that God made peace and amity among the supreme bodies, how can they feign so many battles and conflicts, either among the gods themselves or between their beams, as that verse of ovid may no less agree with us, then with the Painimes.  
Mulciber in Troiam pro Troia stabat Apollo.  
And the fortune of a common-wealth, shall seem wholly to depend vpon the favour of a Planet. The celestial bodies, can neither proffer wrong, nor suffer any thing if it be not for their good, as the moon receiveth light from the sun, to her own perfection and increaseof majesty. Beside, there is no dreaming of conflict without concluding a decay, because the second always follows and ensues vpon the first, but nothing that hath either place or course above the moon can Interire, therefore it is not possible for any such conflicts or ouerthwarts to be among the planets, as haue been supposed, moreover, if their formal regards of Quadrat, trianguler, sextile, oro, opposite, were able by proportion to alter properties of beams, then might they likewise change the nature of the bodies, from which those beams do come because the virtue of the beam can haue none other head, then a Corpore irradiante, which were too great an error to be imagined. Why should jupiter in Cancer, communicate no qualities with Mars in the sign of lo, which are neighbour signs? Whereas we make them ioigne their beams in very gracious and friendly manner, after Mars hath been removed further off into Virgo with a wider distance, since this principle cannot bee denied, that, whatsoever worketh by mean of influence into any other kind of thing, Quanto proximius est patienti▪ tanto agere efficatius, the nearer it is to the same, with the more effect and strength it works, so that albeit distance or near neighbourhood may diminish or increase the quality: yet can it not corrupt or alter it. But put the case we should admit the passion between the beams, for the compassing of which they fetch about so many giddy turns: I hope they will not otherwise demand the same, then with their old proviso, Vt minus nobilia patiantur a nobilioribus▪ which cannot any whit avail or further their conceits, considering they frame their plots in so strange a sort, as Sol the prince of planets, unto whom Philosophers ascribe more glory then to all the rest, is not only grieved but infected, and oftentimes sore wounded by the malice of a rebel. The consideration of aspects, depends vpon a true dimension and division of the heaven into certain limits or confines, by which one Planet is divided from another. Therefore 180. parts in distance make an opposite aspect, because the same redoubled makes up the full number, likewise the trine by triplication, and so forth in caeteris. If then this figure or proportion, confer so strong a virtue for this cause, why give they not the like allowance between the number of 42. and likewise of 45 degrees▪ whereof one multiplied five times, another eight, arriveth to the selfsame period? mary( say they) because another secret lurketh in the observation, for that the trine quadrate and ●extile aspect by multiplication, comprise as well the number of the signs also, &c.  
O strange Philosophy, who can deride the conjurers of Egypt, which wrought all things by fractions of arithmetic, and blind characters of their own devise: when in our dayes some blushy not, to face out more gross deceit with less probability? For my part, I can conceive no reason, why we might not as well to contrive and warrant an aspect within thirty partes, because the same contain no less the double edged mystery whereof they speak, then those other that haue been accepted by their liking,& selected by their diligence. And thus we slide into that gross absurdity( which Aristotle reproveth,& not without great cause) of scanning qualities which are natural and annexed unto bodies, by demonstrations which are mathematical and abstracted from the subject. their other argument of coming out of signs, Eiusdem generis, because the Planets cannot possibly regard one another with a sextyle or a trine aspect: but they must be both either in a masculine or a female sign, is not worthy the repeating. For let them show some reason, why these looks alone, should breed a straighter link of kindred between Planets in respect of place, then nature doth between twins, which are engendered not by the look or smell, like the colts of arabia( if Plinie writ no more then may be warranted for truth) but of the substance of the selfsame parentes,& are conceived in one moment, whereas notwithstanding, our own experience doth daily teach, thatthese differre no less then white and black, then good and bad, then Esau and jacob, then Hercules and amphitryo. 
Luk. 20. 35.  But if onely the children of this world marry, whereas they that shall be counted worthy of the life to come, and rising from the dead, do neither marry nor are married, but shall be like to angels▪ &c. Why should wee fa●ne a masculine or feminine property in heaven, 
Gala. 3. 28.  where neither it hath use nor end? And if among those which haue put on christ in this world,( as S. paul says) there is neither respect of Iewe or greek, of male or female, much less in the spheres above, where neither carnal operations, nor concupiscence hath any roote, nor the signs like blocke-houses can be said, to harbour or bestow such forc●ble or defective qualities. But mark how well they prove their concord and agreement in aspect, by coming out of signs eiusdem generis, for by the same proportion I will undertake to prove, the looks, which are most overthwart and opposite, to be as fortunate and lucky as the rest, because both Aries and Libra, Cancer and capricorn, are signs eiusdem generis, and so are all the rest, whose regards are opposite. moreover Prolome proveth in his third book, that not the sextile onely which is good, but the quadrate which is malignant, answer one another oftentimes, out of signs that are not only of one kind, but likewise of one quality: whereas on the other side, the Planets which are in signs of diverse and repugnant kinds, regard not one another with a quadrate or an opposite aspect at all times, as some think, but sometime with sextile in the greatest favour as appeareth. They vouch another proof out of analogy with music, where the base accordeth better with the triple, then with any string between, as if the dream of harmonies in heaven, which hath been quiter forgotten ever since the date of Pithagoras, should be revived for a colour of this paradox: and yet he drew this fiction with greater probability from spheres, which in respect one lies above another, may be compared better to the strings of instruments, then signs which vouchsafe not any way so fit and apt a figure, to the countenauncing of so frivolous a fancy. diverse haue been very diligent and inquisitive, in finding out the right and perfect ground, from whence these fancies of aspects were taken, but in mine own conceit, the sundry shapes and figures of the moon, according to the limits of her approaching or retiring from the sun( who lends her light) induced diverse to presume the like of other Planets among themselves: and I beleeue this guess so much the rather to be true, because the looks which are supposed among planets, by the writers in that arte, do so fitly suit and answer those which are ascribed to the moon, both in number and in quality.   

I need not stand upon the confutation of those dreams, which are 
Partes.  devised about partes of planets, by any other ground, then their own authority which were inventors of the fable. For Hermes never gave them so great credite in presiguring events of things, as by inveterate error( which some that speak more mannerlie call custom) they haue since those dayes obtained. again, ptolemy the arch Astrologer promising to deliver his instructions& rules, {αβγδ}, not by partes and numbers void of any perfect reason or effect: and again, vainly devised by sundry men, {αβγδ}, and having no persuasive or pithy reason to induce themselves, declare his weak conceit and iudgement, of these tickle props and supporters of astrology. For strange it were, that distance should do more then neighbourhoode, and that the ascendent should work more by dimention then by influence. But not content herewith, as if there were no stint of old wives tales, they suppose and fancy sundry meetings and concourses of the stars, In species imaginum, in the forms of images, ascribing to the same, the properties of things which they seem to resemble in their calendar.  
whereupon, Auenazra one of the best learned of that crew, can find none other cause, why ptolemy should call that figure Lyram a harp, which we call Vulturem cadentem a falling Vulture, saving that every man( saith he) may as well change the name in use, as he hath altered the figure in imagination. Nam quemadmodum aliae aliis stellis pro oculorum arbitrio coniunguntur, ita diuersae fiunt imagines, for as stars seem to be matched or combined, according to the iudgement of our eye, so we conceive the figures. As if a man would prophecy, that such a shower of rain would bring forth lions, and such another cities, &c. because the clouds which let them fall, represented such a kind of image. For to say that stars haue greater force in bringing their proportions to pass, and leaving the print and stamp in nature, is but a begging of the question, which we call petitionem principij, until they prove their maxims, either by more pregnant reason, or more sound authority.  
Beside▪ the body of the sphere being round, maketh this conceit more arbitrary to the lookers on, for still it shall be lawful, either by taking in, or leaving out some stars, to cast what shape it liketh them, in the mould of fancy. I will not take advantage by the Chaldeis, who confounding scorpion and Libra in one mass, could not be induced to admit more images then eleven, nor that the best authority that can bee vouchsafe for their defence, is taken out of Aratus, first a Poet, who by custom hath obtained liberty to gloze, and then, as Cicero confesseth, altogether ignorant in matters which he takes in hand to writ: but I may probably conjecture, that if GOD( at the first establishment and publication of his legal ceremonies among the Iewes) appoynted none other images in the seat of mercy, then two cherubins, and those 
Exod. 25. 18. 38. 7.  Respicientes se mutuo, regarding one another, &c.  
It is not like that he would garnish and idorne his feat of majesty, with images of Lions, tigers, bears,& sometime of monsters also, as Centaurus and such like, warring and contending without end among themselves. whereupon it falleth out, that strife, which nature shuneth and detesteth in this corruptible world, is marshaled among the stars for a greater ornament.  
But look with what authority the learned in Astrology presume, to cast the Stars into so many shapes, the rabbins of the Iewes are not ashamed also to derive their alphabet from thence, as if without a most vn sensible untruth, or rather a main swarm of lies: we could neither find an astrolabe in Egypt, nor orthography in Palestine. Arbitrio enim figura sunt, actu nihil. For in conceit, saith bonaventure, they are figures, but in very deed they are nothing. Diuers seem to wonder, what should first encourage men to fain these toys: but for mine part I conceive with Erastus, that the forms of images were first derived from similitude or correspondence, in effects which the sun worketh in those places. Thus Aries is called so, because the sun arriving in that point, clotheth the soil with a new fleece, and soketh up the moisture of the winter. Taurus, because the season is most fit to manure the ground. Aquarius and Pisces, water all the world with rain. scorpion begins to prick with cold. Sagittarius, to shoot us through with the frozen dart. In capricorn, the sun begins to skip and leap again like a goat. Libra peyzeth the daies and nights in equal balance. lo takes his name of strength and fervent heat. Virgo of sterility, which are caused by the sun, repairing to those places.  
Now let the reasonable judge, whether it be like that these supposed images, which( as I haue said before) haue none other form then fancy doth assign, should either give a quality, or alter that which Sol himself( from whom they draw their figure by similitude) imparteth to the subject. Is it not enough for husbandmen, to take notice of the fittest times and seasons of the year, wherein to ply their labour, by these bright and blazing signs, without Astrologers should add the properties of brutish beasts, to work in us by nature, what is not in themselves but by imagination? Beware of building under scorpion( say they) least thy lodgings be infested with toads, snakes, and such like vermin▪ as by nature are most venomous. again, they teach that physic is unwholesome, so long as the moon is in Tauro: because as bulls chaw cud, so will he cause thee to cast up thy medicine. To those that are born under Corona when it riseth, they promise a kingdom, under Lyra a fiddle, whereupon these strange absurdities ensue, that first our fortune hangeth on the iudgement of our eye. Secondly, we know not what to trust, because all eyes discern not forms alike, but change according to the glimpse of phantasy. Thirdly, it is quit without the compass of all reasonable rules, that every thing should haue the property or virtue of another, which it seemeth to resemble in external shape, and last of all, although we should allow their forms and images according to the plots, or rather shadows o● their bare con ceyte: yet were it not exceeding strange that Taurus in the sphere, should effect and distribute the qualities of Taurus in the pasture? well, let us bear with this generality of images, because they ground the same vpon the figure of a multitude of stars, concurring formally( if you beleeue their aims) In speciem imaginis: what bring they for those images, which are supposed to confist in the front or face of every sign, and that with such diversity of toys, as a man that readeth and peruseth their unsensible conceits, would think he walked all the while in a world of antickes.  
In the face of Cancer, they paint out a young man well appareled, his shape between a horse and an Elephant, &c. In the face of lo, a three with a deep roote, and a dog couched on the branch thereof. Some place a fair woman in the face of Aries, others a black a Moore. Some say there is a golden pipe in the face of geminy, a barking dog and a Dolphin, others a young man desiring to be put into complete armor. To the third face of scorpion, the Arabians ascribe a Horse and a Hare, the Indians a wild Bore and a Libarde, others a man upon his knees, which is most probable of all the rest, making suit to GOD, as I suppose, in the behalf of all Astrologers, that they may once again be restored to their sences. I leave out many more, the tedious discourse of which, would not cause so many men to smile, as to cast up their stomachs. The egyptians, Chaldaeans, old Greeks, and old latins, were altogether void of any knowledge of these images in faces, which condemneth Halie ten times more, for fathering the same vpon the grounds of ptolemy, for where he teacheth, {αβγδ} &c. He meaneth only figures of the beasts, ascribed to the signs and fixed stars, but seemeth not in any place to take knowledge of the other. Some that are ashamed of the rude and harsh report of such vain toys, haue gone about to qualify the same, by noting that diversity of strange effects, are rather painted out, then such images indeed comprised in the face, &c. Whereas the deepest and profoundest Doctors of their faculty defend, Verissimas imagines contineri, that most true and lively images are contained in the same, and that they work sometime things suitable and correspondent to their outward forms, and sometimes greatly different, as appeareth by Albumazar.  
But how should I beleeue, their blind antickes, when their eyes can see no further then mine own, their authors are flat infidels, accursed by the mouth of God, their wits but ordinary and like other men, their iudgement overcast with such a multitude of mystie clouds, sent forth from all the quarters and corners of the world, as it cannot possibly put forth the beams of perfect understanding.  
I could allege a number of like toys, without any ground of truth or guess of probability, brought in to dazzle and perplex the wits of simplo men, whom they would make to wonder at their skill, as both the head and tail of the dragon, fortunes parte, which hath the fittest name and place of all the rest, because it is in very deed the parte of nothing, &c. Whereas they leave out many things of greater weight, and seem to value them with very slight regard, because they cannot reach the depth of their interpretation. For since we must beleeue, that either there is not any kind of influence at all in these shining bodies, or if there be, according to the rate we must divide the same among them all: what reason or authority can bee alleged, for the culling out the number of 1022. onely, from among the multitude of fixed stars? as if not onely nature, which notwithstanding philosophy would never grant, but God himself her founder, had created any thing in vain or to little purpose.  
But let us see what shifts they make to wipe away this blow, which loppeth not the twigs or branches of conceit, but striketh at the very baulk of star divinity. Petrus Apponensis, one of the discreetest in that rank, perceiving what advantage grows against him by this argument, confesseth in plain terms, that the greatest difficulty consisteth in this point alone: but notwithstanding, holds it as a labour, that may bee achieved and overcome with diligence, holy thought, that GOD himself eclipsed our presuming curiosity by this thick cloud, least otherwise wee would haue aimed further then becomes mortality. But howe doth either of their answers ward the stroke, when both aclowledge that to be most infinite, which they would couch within the compass of an astrolabe. Another finding this flat instance in the former strength, deviseth to dispatch the same by setting down this principle, that onely the greater lights ought to be scanned and regarded in the iudgement of great matters, and that there is small effect in the lesser: Idque propter corporum exiguitatem, and that for the smallness of the bodies, as if they could deem or descant of their virtue, when they never understood whether any were in them or not: as if the least of all those fixed stars which they regard so little, were not bigger then either Mars or Venus, whom they magnify so much, or as if the smallest star could bee counted little, in respect of any thing beneath the moon, or of all the world together.  
But first I crave it may be noted, howe much they stand beholding to their old friend ptolemy concerning this one point, who allowing to the planets ordinary lucke, affordeth to the fiery stars more happiness then may be imagined. Regiomontanus in like sort, with other of that side, prefer the properties of fixed stars, in respect they are not Fugaces& moment aneae, said stabiles& perpetuae: but I pass them over. again, suppose that every single star could work great effect, what maketh this against the meeting and concourse of many? For whereas many hands make up one full and perfect strength, the leaving out or missing of the least diminisheth the stress, where many voices make a sweet consort, we cannot leave out any without want, and where many simples are compounded in a medicine, for the helping or correcting of that excellence or predominaunce which is proper unto every one, the smallest error breedeth a great inconvenience.  
Bonatus seeketh to escape at another loop, affirming all the stars to be considered and used by Astrologers, although they cannot name them all in respect the signs are used, &c. for whensoever any star is coextended unto any sign, within the selfsame lines he proveth it to work, according to the virtue of the sign itself, without respect or mixture of his proper influence. In deed this might suffice, if he could, prove that fixed stars derived properties from signs, &c. But still me thinks, in flourishing the fonde conceits of error, with the colours of pretended skill: the party leuelles with like aim( for all the world) as if I should undertake to tell what is done in Calecute, or in those cities of the moon, which Lucian describeth in his Dialogues. Therefore being guilty to himself and in his private conscience, as I conceive, of a very frivolous and impertinent imagination: he demandeth to like purpose, though with greater probability why they may not as well discourse of bodies, whose particular effects they cannot reach, as divines are wont to preach of them, and yet for all that understand as little.  
To this I answer, that there is a difference between admiring and commending them as works of GOD, and making them the causes or discouerors of future accidents. The first is free for any that dependeth on the providence of GOD, the second fit for none that are but dust and ashes. again, I grant that he, which seeketh only to understand the nature of the stars, as well as of the simples in the field, may be said to understand in some degree, though he bee not exquisite and perfect in them all: but if a man will either compound a plaster out of diverse simples, or set down a constellation, which compriseth and containeth properties of sundry stars, because one may resist or help, deminishe or increase, kindle or abate an other, without he knew the mere particulars of every singular, we neither can nor dare afloord him understanding in the general. Now whither these particulars are to be conceived, by the frail capacity of mortal men or not, I refer it to the verdict of S. paul, who reporting with great bashfulness and modesty the manner of his trance, adjoineth onely thus much touching 
●. Cor▪ 12. 4.  them, that he heard those secret words, Quae nemini fas est loqui, which it is not lawful for any mortal man to utter: no doubt Astrologers would haue told us many goodly tales, if ever they could haue attained to so fair a colour of their strange imaginations.  
Furthermore, against divining touching accidents and events to come▪ I may be bold to urge that maxim, which neither learning or experience could ever hitherto control, that is: Entis per accidence nec esse, nec esse posse scientiam, that neither any certain knowledge is in deed, nor can be gathered of things which come to pass, not by the level of a certain rule, but by the roving of uncertain accidents, or as the same Philosopher enlargeth his conceit more fully in an other place, it is not possible for any man alive to descry the reason before hand, An et ever, whither or why so many diuers accidents as are requisite and needful to the compassing of any strange effect, should either justle and concur together, or ensue successively one in the neck of an other, considering how many lets may come between the cup and the lip, or a star and a strawberye. For what soever is contingent, saith Nemesius a learned bishop, is likewise {αβγδ} that is indifinit, whatsoever is not circumscribed, is {αβγδ} unsearchable, and therfore all prophecies which challenge extraordinary light, especially those that descant of nativities, which Egypt {αβγδ} respecteth and esteemeth abo●e all the rest, are idle and impertinent.  
It is an easy matter I confess to divine by causes, which by course of kind are linked and combined to their determined, particular and infallible effects, what is lykest to betide: but to guess a far off at a matter, what shall come to pass by mean of diuers middle causes intercurring, which are loose, dislincked, and not any whit according to themselves, is as if a man would take upon him, to discern by the light and sharpness of his eye, what kind of bird a Merline straineth in her foot, when she mounteth almost out of sight, or by staringe on the steeple of a parish church, to tell what kind of people pray within the same, of what religion, with what zeal, to what end, and with what ceremony, which strict and narrow circumstances, being but conceived in the private thoughts {αβγδ} without demonstrations, as all Philosophers confess, can not be warraunted by certainty.  
Gregory Nazianzen maketh no difference, between picking the knowledge of Gods providence out of the stars, and seeking to descry the secret counsels of great Princes by the figures, flowers or devises, which are embroidered upon a Princes cloth or chair of estate: for sooner shall we find that which is frail and to be found in a seat of pomp, then that which is divine and not to be discovered in a cloud of majesty. Such loose, dislinked and dissevered effects, as I mentioned before, may either {αβγδ} be brought to pass or not, saith Aristotle: because there is not any necessary cause( so far as we are able to conceive) in nature, that is able to enforce or drive them to their issue.  
This was the reason why Philosophers defined chance and fortune to be causes not by themselves, but by accident or hap, as when a man dyggyng for a mallowe roote, lights upon a piece of gold: Praeter intentionem enim operantis eueniunt, for they fall out quiter beside the purpose or the meaning of the labourer. The painters always paint out fortune, either standing on a rowlyng ston, which moveth and removeth still, but never gathers moss, or with a sail over head, which waiteth and attendeth upon the change of every wind, or sitting in her wheel, whose turns are swifter then the thoughts of man: to set forth sickle favours by like terms of mutability. I will not say as tully did, Non cadere in deum ipsum &c. that it fell not to the share of God himself, to foresee the certain proof of things to come, which require the meeting& concourse of diuers accidents: but this I dare affirm without encroaching any jot vpon the power& strength of God, that man can judge no further of events to come, then the causes of the same are actually comprised in the things themselves, from which we take our aim and derive our knowledge. For example I will put some cases, that may make the point more evident.  
A man that sees a Pomegranet three, can tell what fruit it ought to bear by kind: but yet he cannot warrant or assure himself before the fruit be gathered( by gazing on the same) that it shall not bee shaken by some storm or other, blasted by some bitter wind, or consumed by the caterpillar, we know not whom they shall restore or hinder, who shall eat them, or what effect they shall work in eating. I deny not but that potentially, all and every one of these effects are enclosed in the proper cause: but after so divine and dark a manner, as be cause {αβγδ} dyvers winds may blow from dyvers quarters, and in every minute bring a change, therefore we can resolve of nothing. Beside▪ the will of man is mutable, according to the means that are laid open to the same, and hath more tourninges in and out sometimes in one moment, then the labarinth which held the minotaur. If I be not resolute upon the course which I myself take within seven dayes, can any man alive descry mine inward thoughts, by take within seven dayes, can any man alive desery mine inward thoughts, by casting up the figure of a blind nativity? Let every man that thinks himself to bee most resolute, consider his own steps and call to mind, how often in the week he changeth his devise upon a sudden chance, which was perhaps debated and determined with leisure, or if they be not willing to take all this pain, I leave them to the prophet david, who confesseth that almost in the twinkling of an eye, he found a kind of forwardness scaptnesse in himself, to two several courses that were flatly contrary, that is, either to forbear 
1. Re. 24. 11.  king Saule, or else to murder him. godly thoughts and purposes proceed from GOD, uncharitable fancies and devises from the devill, but neither one nor other from the planets. Imagine that I mean and haue determined a voyage into italy, vpon the way a friend of mine encountering by chance, inviteth me for company to visit Coltine, during this warre-lyke preparation, both against and in defence of the bishop. It chanceth me● to lose my purse in riding thyther-ward, and coming fair and sofrlie back again to seek the same, I light into a pack of theeues, which put my life in i●●perdie: the question is, whether all these changes( without any line of consequence to lead us from one hazard to another) can be printed or observed in the figure of the constellation.  
A woman washing of her child by a riuers side, not far from Lyre, chanced to hear the sudden cry of another child of hers within, whereupon running hastily to see what was the cause, found that the little infaunt with a knife had wounded itself almost to death, and lay sprawling in the blood. The woman greatly perplexed with this heavy chance, ran back to bring away the other which shee left behind: but before her coming▪ it was drowned in the river. In the mean time arrives the father of the children, who being stirred up and inflamed suddenly by the force of nature and supposing that it was not possible for these mishaps to chance so diuerselie, without some negligence or folly in his wife: never gave over beating till he left her dead,& forthwith, as a man not able to withstand so violent a storm of care and kindly grief, cast himself headlong into the selfsame water, wherein the second child was drowned, to make up the tragedy. This is no feigned tale, but the true report of a thing in deed, by which we see, that one mishap begatte another on a sudden by such unexpected means, according to the course of second causes near about the place, and not of planets in the firmament: as no man that hath any sense will think, that either the first impulsive cause, or the means which afterward fell out, were revealed by the figure of astrology. Imagine that a poor man leaveth many children, without relief or maintenannce to bring them up, whereupon a noble man meeting one of these begging in the street, by chance( for charity, together, with with a good conceit of the countenance and pregnant answers of the child) setteth him to school, from whence, after orderly proceeding by degrees of learning, this poor orphan at the last is called to some honourable office in the common-wealth, or perhaps to the place of a metropolitan. Now must we think, that at such time as the father left this child as well as the rest in poverty, neither fortune, or rather providence of God, in causing him to meet with a noble man unlooked for, who was the mean of his preferment, could be foreseen by the stars: because it restend not in them, but in the mind of the party, whether he would go that way or not, nor the means whereby it pleased God to raise him to that honour, because his patron might as well haue set him to the keeping of a gosse-hawke, as to his book. nor the end itself, because the Prince might haue elected others to that place if it had liked him, nor any other instrument that aided in this cause, although we should confess the readiness of wit to proceed from the Planets▪ for that the causes are too far dislincked and diffeuered from their strange effects, and the changes which induce the fortune, too far removed and divided from the reach of reason.  
What man alive could tell the French King, that a pig running between the legs of his sons horse in an open street, should cause the same to fling, till he threw down the Prince, who was so dangerously bruised with the fall, that he deceased afterward? Who could assure Don Sancho king of Nauarre, that a woman, letting his onely child and heir apparent fell out of the window of a gallery, should be author of so many bleeding tragedies as fell out in that country? What Prophet could haue picked out of Mars and Saturne, the manifold mishaps which befell that Prince of blessed memory, King henry the fixed, whom I name for dueties sake( in respect he was founder of that worthy college in Cambridge, wherein I was brought up) sometime sleeping in a port of honour, sometime floating in the surges of mishap, sometime possessing foreign crownes, sometime spoyled and deprived of his own, sometime a Prince, sometime a prisoner, sometime in plight to give succour to the miserable, sometime a fugitive among the desperate.  
I haue said enough before, howefarre the planets may be said to work Per se, that is, to rypen and make perfect every living thing, according to the proper kind and nature of itself, which Moses calleth 
Gen. 1. 23.  Secundum species suas, touching other strange events, which draw their virtue, rather from the means that happen by the way, then from the first intent, from fortune then fore-sight, and depending altogether vpon the meeting and concourse of diverse accidents: are not ●o determinately bent to certain ends, but they may be wrested, altered and enterchaunged, by the means that come between, I hold them to bee brought to pass by chance altogether, in respect of us, though God by providence direct them as it seemeth best to him, for effecting of his holy purposes, otherwise it had not been possible for Iason, giuing a thrust at the body of Phereus his enemy, with a mind to kill, to haue launched an imposthume, which without this thrust undoubtedly would haue made an end of him. Against this some allege, that as the carpenter may guess at the goodness of the frame by knowledge of the timber, so may we also at the course of things, by poring in the Planets: but mine answer is to this, that the members of comparison resemble not in any point, for the timber is a cause material of that which shall be built, the Planets are not so of any thing that wee shall work, the carpenter can judge of the strength and season of the timber, wherewith he resolves to build, but Astrologers neither understand the properties of all those Planets, which they take vpon them to know best, nor of a world of stars beside, which because they can not marshall in their arte, they give over and set out for cyphers, the carpenter conceives according to the proper causes which do seldom fail and we by shadows of our own conceit which do never follow. Last of all, no wise man will suppose it to be half so easy, for us to dispose the Planets after our own will, as for him to square the timber after his own fancy: wherefore until the carpenter can tell, not onely that the building will continue long which is not hard, but that it shall haue Lords of this or that degree, as times fall out, that it shall be subject to this disease or that, that such men shall be born, and such shall die within the same, that it shall be let for such a price to such a man at such a time, and put to such an use: all other aims and guesses are too weak and childish to support astrology.  
Wherefore I conclude, that the knowledge which is drawn A causis remotissimis, as the planets is obscure, albeit we should grant that there were such a thing, that which we borrow a remotis, better then the first, but yet not so clear that we may ground ourselves upon the same, as Sentinelles discover from their watch, that men approach unto the walls by night, although they know not what they bee, &c. and that which is derived a Propinquis, from the causes that are near, and such as never fail of their effect: Nisi natura impediatur, unless nature be impeached or enterrupped in her course, are to be regarded with assurance. It is one thing to presume, that in autumn the sea will be rough, because the winds are loud and boisterous about that time: and another to divine, that such a Pinnesse freighted with such kindes of wears, shall perish then and in such a liberty. I can prognosticate that humours begin to stir, and that agues are most rife at the fall of the leaf: but that such a friend of mine about that time, should fall sick of a fever rain upon the way to norwich, is more then art can discover. They that are most ignorant, can guess when they see a woman great with child, of what kind the fruit shall be: but whither it shall be one child or more, a male or female, rich or poor, strong or weak, happy or unfortunate, is onely open to the fight of God, whose knowledge is profound and infinite, wherefore yf we fail in matters which are subject to the sense,& haue their proper causes from ourselves: what are we like to do in matters, that are far above the point of our Horizon.  
It were expedient for him that would prognosticate in this strange manner, to convert each several effect with his proper cause, which because we are not able to perform, in respect of imbecility and frailty of our mortal kind, therefore it were an oversight to think, that the planets can deliver any thing whereof we may rest assured. What should I speak of the burring strife, and irreconcilable debate of Astro logers among themselves, in matters of the greatest weight, which of necessity must proceed either from excess of pride, default of learning, uncertainty of principles, or want of pithy reasons to defend the matter. For as they stand in greatest need of a retentive and assured memory, which are given to lie: so men that build upon no surer ground then their own conjecture, and establish art upon the props of will, can not agree together: because the latter writers haue as good authority to change, as the former to invent, these to foist in fancies of they own, as those to scorn the lessons of their elders, in so much as Cato marveled, and in my iudgement not without great cause, howe one Astrologer could look an other in the face without smilinge.  
Plato coming nearest to the truth itself, defendeth Omnes planetas esse beneficos, that all the planets are benevolent and kind, according to that ground of Moyses, Vidit Deus cuncta quae fecit, et evant 
Gen. ●. 3●,  valde bona, God saw all things which he had created, and they were exceeding good &c. Against this rule, our planetaries findynge that without malignant properties in stars and planets their kingdom can not stand, ascribe deceit to Mercury, wantonness to Venus fury to Mars, inconstancy to the moon &c. objecting out of julian the runagate, against whom S. ciril writeth very learnedly, that the rule of Moyses ought not to be so generally understood: for whereas Serpents, Cockatrices, and such venomous and offensive beasts are to be found, all things can not be counted valde bona, as though wee were not as much bound to God for those things which are left for exercise of virtue, as for increase of benefit, for he that contendeth 
2. Tim, 2. 5,  can not obtain the prise, till he haue contended orderly, and as it was revealed to S. paul in an other place, the grace of God sufficeth unto 
2. Cor. 12. 9. Ex. 8. 11, Ex. 15, 4. Psal. 135, 13 tub. 6, 6. Act. 28, 6.  all, {αβγδ} for my virtue, saith he, is made perfect in infirmity.  
The frogs and grasshoppers did not so much hurt in Egypt by the spoil of grain, as good by publishing the mighty power of God, the read sea can not be so much reproved for overwhelming a main host of infidels, as for obedience unto the word of him that created it of nothing. The fish relieved young toby more with the virtue of his liver, then he scared him with the terror of his coming. The Viper which crept vpon the hand of paul, prevailed not so much in putting him to pain, as in turning others to▪ repentance: wherefore since both these and other things are not as they seem, but as it pleaseth God to use them to his glory or to our offence, the rule of Genesis can not be shaken by the blast of infidelity. But though this argument of julian were of effect, it proveth not the malice of the Planets, for albeit that deserved curse of God, deprived all this earth of her fertillitye in bringing forth, with out the sweat of Adam and his of spryng● yet I find not that it stretched to the stars, or that any thing above the moon was altered o● changed, in respect of Adam● fault from the first perfection and therefore as 8. jerome wrytes, q Fracta navi de mercibus disputant, they cavil about the fraught when the ship is broken.  
Well to go forward, our Astrologers concende about the motions of all the Planets, even of the son itself, which notwithstanding is most evident of all the rest, and by whom alone( if any ●●eth or cero taynty were in they● art) we should gosse at others▪ well, they say, thy● skilleth not then, no●e the gross absurdity that follows. For since together, with the change of that part of the sign 〈◇〉 the planets are, the bounds which they call fines, and unto which some attribute no less virtue and effect then to the houses themselves, and some times the exaltations are in like manner altered: it falleth out, that what should light in Tauro, which is a lucky sign, fulleth out in geminy, which is vnfortunat. Now when the place exchanged alters the degree, the degree, the minute, and every minute hath a several effect, the doctors striving about every one of these: I would know by what mean any man alive can prescribe of certainty.  
Ptoleme findeth great fault with the rules of Egypt, from whence others draw their principles. again, Chaldea dissenteth from egypt Persia from both, Arabia from all, and all of them from truth, every country vouching for all this their own ●●der and particular experience: theyther are their quarrels light but of great moment, and touching the very substance of the faculty. Auenazra placeth Sol, Venus& Mercury in one sphere, the rest are against him. Some think that when the Planets are under earth, because they cast no beams, whyelr are vehieula virtutis as holy calleth them: therefore they can sand forth no kind of influence, others hold thē to be strongest and most mighty in those places, dyvers of their writers think▪ that the ●langts work with strongest and most forcible effect, when they rest in their altitude, others when they draw near to us because they are at that tune 〈◇〉 cognatiores, more near of kind to nature I find one of the best among them persuaded altogether, that no wicked laws or qualities descend from heaven, but onely good, as if he were inhibited by a certain scrupulosity of conscience, to charge those heavenly bodies with so many many mischievous and wicked partes, as are imputed by the subtle: all the rest are banded in thee, field against him, as an enemy to their common profit.  
moreover, it is not yet resolved in their consistory, which is the greatest coniunction, which is the mean, nor which is the least: although these be the grounds from whence they draw their chiefest points of divination. The Chaldes respect the planets onely in their altitude, without regard either of signs or houses, the latins and Arabians deal otherwise. ptolemy neglecteth wholly the Decanes, the Indians and Egyptians divide them diversly. The Arabians understand not what is meant by {αβγδ} they are laughed at in Greece, and yet used in all Egypt. Some refer the signs to the eight, others to the ninth sphere, not one of them almost agrees with an other about the partes: for having lost their way like pilgrims in a wood, the more they strive to find a new, the further they digress from probabilitye.  
I could devise to tyre a world of readers, with disclosing the least parte of their brawls and bickeringes, about houses, signs, significations, properties, quantities continual, and discreet diversity in numbering about Ptolomes rule of Animodar: with a swarm of such like toys, as not in those dayes onely, but even in this age yssewe from the pens of the Germaine writers, leaving their discourses against other men that went before, as a subject no less worthy of reproof by the censur of the learned which come after. They war not about any point more mortally, then the properties of planets and their several effects in us: and yet their own best authors are enforced to confess, that the men which in our time haue been most famous both for wit and courage, were born under Saturne and Venus. But since they brag so much of knowledge in nativities, I would be glad to learn by some of them at their fittest leisure, whither touching things which are not clouted up at once, but perfited by degrees of distance, wee should divine according to that minute as thefatall time, wherein the work is first conceyned and devised in our thought, of whatsoever kind or quality the workman be: or else when it is begun, or when the whole is perfited, or when not all but part of it, Sunt enim et partium fata diuersa, for partes as well as integralles haue their sundry destinies. Some think it were most fit to judge by the first attempt, and so much time is saved also by that mean because if good success be gra●●ted and allotted to the workmans hand, when he begins, the end, which is the lot both of the w●orkman and the work, must needs be suitable.  
Beside, wee can not guess more probablye what is intended by the stars, then when they work together with the middle causes: so that according to this rule, the time wherein the child is first begotten ought to be considered. For proof here we read in ptolemy, that so often as we can assure ourselves of the certain time, wherein the child is first conceived in the mothers womb,( which none may better do( saith holy) then they that seldom know their wives) it is a surer way to judge, because the child receiveth an impression of that influence which descendeth from the planets in the present time,& though the same may change and alter somewhat afterward, as diuers accidents fall out, yet since it taketh( for the most part) qualities which are of kind, and suitable to those which were imprinted first, wee regard those above others.  
But least by these words, ptolemy should utterly disgrace the guesses which are made upon the birth, he addeth afterward, that notwithstanding they must necessary depend upon the birth. Qui horam principij feminalis ignorant, that can not find out the hour of conception &c. Onely this difference I note, that speaking of the first time, he useth the greek word {αβγδ}, that it is convenient or requisite in the second {αβγδ} as if there were none other remedy, and which is more he warranteth the constellation of birth no further, then it fitteth and accordeth with the former.  
If we list to come nearer to the first original of man, for my parte, I can see no reason why the maisters of Astrology, which are not ashamed to suppose, that the constellation of the present time wherein any question is propounded unto them, either touching things to come or already past, is ever in a readiness to assoil or satisfy the same, ascribyng in a sort the course of providence to the scope and purpose of our variable will: should not much rather guess the fortune of the child by the time, wherein the parents first consent to join themselves together. If this proportion like them not yet since themselves assure us, that the planets haue a proper and peculiar interest, in certain partes and members of the body more then others, as the sun and moon in the eyes &c. and besides we find by proof, that the liver is affencted well when the head doth ache, the loungs are sound when the spleen is otherwise, which proveth( in a sort) that every part is ranted by a several and private destiny within itself, without regard unto the whole: there were great reason( in my iudgement) to conceive, that they which will be perfect in the general, should understand the measure of the partes( of the brain and heart, especially from which the sences take their strength) and either note the time wherein each parte was perfected by the work of GOD, or give over guessing when the grounds are friuelous.  
If all this cannot satisfy their shifting heads, yet let them show their reason which should move them to divine of matters appertaining to the mind, without knowledge of the moment wherein the reasonable souls, which are in deed the singular and essential forms of men, were inspired to the bodies. That our reason comes from God, we learn not only by that text of holy writ, which proveth that he breathed into Adam, Animam viuentem: but by another which comes 
Gen. 1. 27.  nearer to the point, affirming us to haue been created after his own likeness or similitude, and again, Inspirasse animam quae operatur, 
Sap. 15. 11. Eccle. 17. 5.  that he inspired a soul which worketh, &c. Disciplina intellectus repleuit illos, he replenished them with the discipline of understanding, whereunto the Preacher seemeth to allude, where he wisheth that the same body may return to dust, Et spiritus ad Deum redeat vnde venit, and the spirit unto GOD who gave the same, &c. both these and diverse 
Eccle. 12. 7.  other passages assure us, as I said before, that our reason comes from God, who made us Lords and rulers over beasts in that respect, but if wee come to scan the minute or the time, wherein the soul is knit and joined to the body( as Astrologers must do before they reach at our estate) then wee shall be driven to blow the seek, for no man is so simplo as to doubt, that the child hath life a good while before the mother feel it stir, or the weakness of the partes will suffer it to give a certain sign, and yet that is the first assurance that a mortal man may take of the life inspired. Nescio qualiter in utero meo apparnistis, neque enim ego spiritum et animam donaui vobis, &c. I know not howe you came into my womb, saith that honourable mother of the maccabees( meaning of the chiefest part of man) for I 
2. Mach. Hab. 7. 22.  neither gave you life nor spirit, &c. whereupon I may conclude, that the moment of our first beginning to be men, which ought to bee the chiefest in account, being thus secret and obscure, it is not possible to guess or aim by other means, which are not linked to the kind or person of a man in so streight affinity. The mark that only resteth and remaineth then, whereby the Prophetes may direct their aim, is the time of birth, which notwithstanding is so shaken and assaulted by the greatest Proctors of their own decrees: as when the child is born, and all things in that order that themselves desire, they cannot agree together, nor resolve upon the grounds, which should assure us of a truth in the substance of the matter.  
holy goes about to prove, the time of conception and nativity to be the same, because the sun is ever at the birth, either in the seventh, ninth, or tenth sign, from that wherein he was when the child was conceived: as though we might not as well suppose a kind● of harmony between all times, because the sun was never yet in any sign, from which he is not distant by some number of degrees at one time or other, and beside their base conjecture in this point, hath been as oft disproved as in any. Their other fancy, that whatsoever is the place of the moon when wee are conceived, shall ascend when wee are born: is false, and so confessed and given over, both by holy, and diverse other of the best interpreters.  
again, how many diverse accidents must flock together, before we can devise to take the certain minute of the birth of any man? For first a skilful person must be ready with his instrument, in the chamber where the child is born, which either chanceth not at all or very seldom, in respect of bashfulness in men, to press without regard, or vnwyllingnesse in women, to admit them without reason to that secret fellowship. Then must the parties view be stopped or impeached, by no kind of let or hindrance. again, the birth must not onely be by day, which is a narrow point: but with all the day must be bright and shining, without any clouds to disturb the matter. Furthermore, unless their instrument bee very perfect and exact for the present minute, as perhaps it never is. Auencodan is of the mind, that Ratio partilis hocoscopi uacillabit. These difficulties are very streight, and yet not comparable unto others that may be remembered, for though the dial be most just and true, and all the hours orderly divided in the same: yet if the periodes and poyntes of half and quarter hours, and the spaces between both, bee not as deintilie directed and observed as the rest, all comes to nothing. To this some answer, that they reck not so much of the certain minute, for since there are so many pertycles of time, wherein it is not possible for any man in certain countries to be born, as appoareth by the custom of Astrologers, who never almost cast the birth according to the minute which is brought, but-take apart of that which either goes before, or cometh after, it is not hard to find it out by rules of their profession: as though there were any arte or science under heaven to teach, An res sit facta, whether a thing be already done and perfected, or to divine De praeteritis. Beside, it hath been often seen, that the minute which one doctor putteth off, another setteth up, though neither of them both be found to resemble other. I will not touch their Circulum verticalem, foisted in of late to help a fainting cause, by Regiomontanus, and the fresh Astrologers, because it is enough for us to understand, that if the stars and Planets might afford as certain favours and disgraces, as they writ: yet are the terms of fortune, with the whorling of the spheres, so violent and swift, as what so ever in the last degree did promise good success, vpon the next remove is turned to mishap and misery.  
In like manner, as Seleucus said, that commonwealths as well as private personnes, had their private destinies: so they presume to fifte and try them out by three she devises. First, they take a kind of mark or aim, by the shadows and eclipses of the greater lights, then by the state or influence of all the heauens, when the sun entereth into the front of Aries, and thirdly, by report of the certain minute, wherein great Monarchies and cities were established. I am not ignorant that the roman idolaters( long before the time of Christ, and somewhat after) selected to themselves a certain day, by the term and rytle Diei natalitiae, wherein they would haue sacrifice made to the gods for the favour of their first beginning, as if it were of a certain birth, and yet not one of all their histories which I could ever read, describes either the day or hour wherein the first ston was laid of that renowned city. We find that Romulus cut off his brother, either for a very slender cause or none at all, and that the mortar of those mighty walls, was at the first besprinckled and tempered with blood: but touching other observations, reports of histories are silent.  
Princes haue been more precise about this point then commonwealths, as appeareth by the bloody tragedies of pharaoh, Antiochus, 
Gen. 40. 20. 2. Mach. 6. Mark. 6. 21.  and herod, of which three, the first vpon his birth day, caused his baker to be hanged by the neck, the second commanded that all the zealous Iewes, which would not put on ivy garlands at the sacrifice of Bacchus, should be put to death, and the third, at the request of a dancing skitte, stroke of the head of saint John the Baptist. It hath been ever counted not onely lawful, but expedient and requisite, to celebrate the benefits of God vpon certain dayes, for the faster printing them within our memories, of which sort were the feasts of Passeouer and Tabernacles, by prescript of Moses his lawe, the keeping and observing of those dayes religious and holy, wherein both Hester and judith( by the mighty work of GOD) redeemed their poor countrymen from the yoke of servitude, after this Festum Encaeniorum, which was holden by our saviour Christ himself, and now with us the feast of christmas, Easter, Pentecost, &c. But as these haue no mixture of the Pagan rites, no more can they be vouchsafe in defence of dayes, wherein the Planets are considered.  
Many writ the Chronicles of Venice, and describe the year wherein the people began first to assemble, in that streight for succour in a stormy time, as many writ of Switserland, and other countries that are ruled in that sort: but none that I can find, observe, the minute of their first erection, as a mark or mean whereby to deem of the state of their prosperity. Onely paul Flerent, noting two constellations, under which the state of Florence was refreshed after long and bloody warres, findeth them so cross and opposite one to another, as himself is forced to confess, that small light of assurance may be taken from the blaze of this beacon. If our Astrologers divine in generality of perils or diseases, to fall out either in the North or South( as their crafty manner is) the world hath rather cause to smile then fear, because the mutability of persons, fortunes and occasions in this unstable life is such, as he that aimeth onely by that level of the Preacher, Vidi cuncta quaefiunt sub sole, et ecce vniuersa vanitas et afflictio spiritus, I 
Eccle. 1. 14.  haue considered all things which are brought to pass under the sun, and behold all was vanity and affliction of the spirit, &c. may glance at things with greater probability, then others that presume with spectacles of pride, to look into the secrets of Gods sacred ordinance. If they distinguish by particular alloting this mishap, or that to certain provinces( because they lie more subject to the signs wherein the Planets are at the time of their deffect, or under the sign of their triplicity:) the ground is false, because it is not yet agreed vpon among the learned in this arte, to what sign every state is subject. It is a world to see, howe ptolemy and Albumazar skirmish one against another in this matter, whereupon the schools are altogether quartered and divided into parcialities. The like debate arose in old time between Egypt and ptolemy, one referring that part of Arabia( which confineth vpon Egypt) unto Aries, another England and germany: so that howe far soever the countries lie in sunder, so far are their judgements from consent and unity.  
Some ascribe a province to the shoulder of a sign, another to the thigh, and after comes a third, who excludes the same from any part of it. A man would think that these were baits enowe to angle for unlearned fools: but yet the Proctors of this sophistry suspecting, that if their skill were stinted within the limits of nativities alone, it would decay their profit very much, haue devised a new mean to make men always eager and desirous of their furtherance, for so the mind of any man be stirred and incited from above( say they) to demand their iudgement touching any matters whatsoever, they presume that therewithal the stars and planets are disposed and marshaled in a certain course, to disclose the secret. Would any man suppose that learned Doctors could be thus far overwhelmed with selfewyll, if their writings gave not evidence against themselves? surely, for mine own part I would nor think it credible, but like that wicked seruauant in the gospel, they shall be both charged and convicted by their own authority. For put the case the thing which I demand, being either past or overblown before I ask( though unawares to me) or unpossible to bee achieved or obtained by any mean, in both which cases it cannot bee said to haue Originem vel causam in natura, an original or cause in nature: shall we take the planets to be like Sibillas tables, which represented to the sences in a trance, whatsoever any man within his secret thought could devise or imagine? Hath God nothing else to do, but to square the figure of his planets by the pattern of our fancy? Not so say they, neither can we warrant any certain answer to the point, saving when the mind is moved Coelitus, from heaven, to propound it to the party. Is this the trick of it? Then let them teach us first, to make a difference between the fancies which are stirred up from heaven, and suggested either by the devill or the flesh, which are always sleeping in our bosom, and almost at no time( without the grace of God) secluded from the working of their malice.  
The straightest rule that I can find, whereby to measure out this dainty difference, is by comparing the desires of man, with the revealed will of God in the glass of a good conscience: which if we do, there is no doubt but the greatest part of such frivolous and fond demands, as are propounded to the Doctors in astrology, shall be weeded up as bastard plants, which were never planted by our heavenly father, nor took any roote in the ground of godliness. But put the case that satan were in sleep, and that the flesh rebelled not against the grace of God: how prove they such a straite affinity, between the thing desired and that which causeth the desire, as like the twins of hippocrates they must laugh and weep together, or that the planets rather must attend like pages to content our humours? To this they answer, that the same force of the stars which concealeth what we desire to understand, twitcheth up our wishes and desires to look into the mystery. As if the stars might not as well inspire our mindes, with understanding of the secrets which wee seek to know( if any such thing were meant) as drag and hale us upward, without any warrant to be wiser by the travail.  
Beside, if this were true, the figure should be set according to the time, wherein we were esprised first with this desire, where as Astrologers are wont to judge according to the minute of inquiry, and last of all we haue to note, that their excuse of twitching onely, toucheth things which either are in present, or shall be in time to come: whereas the writers are not ashamed to give rules, concernnig things which are past long ago, and likewise which shall never be. Touching their absurdities, whith are almost as infinite as stars▪ if I should undertake to speak, a volume were not able to contain the multitude. ptolemy will allow none other reason, why the moon should be the moystest, and Saturne driest among all the Planets, then because one is next another furthest from the moisture of the soil &c, which error, albeit very shane enforce a number of his schollers, like the sons of Noe to conceal and shadow with a cloak of reverent regard: yet is the poison so far spread, as it breaketh out in diuers of his other treatises. Some hold the great coniunction to be between Saturne and jupiter, which indeed were true, if these two mighty Planets( whose beams are united) were of one condition or property: but being so repugnant as they are, one must of force abate an other, and therefore aswell by this meeting as of all extremes, Omnia mediocria nihil summum expectamus. They drive the flood in the dayes of Noe to such a time, as should rather cause a flamme, if Astrology be true: because it chanced( as they writ) In medio triplicitatis igneae, or else we must be fay ne to judge of stars as we do likewise of dreams, that is, by their contraries.  
moreover it is not unknown, how childishly not one or two, but al of them defend, that Planets under the beams of the sun are parched or combuste: as if they should bee grieved with a migrame in their heads, like men, when the sun shines over them, or as if the sun itself( which parcheth or offendeth nothing upon earth, but Materiae vitio) should be so daungerous and hurtful to celestial bodies, whereis no defect of matter. approaching near unto the sun, and neyghbourhood in reason, should be one of the chief causes of this parchinge whereof they speak, and yet they think, the Planets, to be of greatest force, when they meet the sun in eisdem minutijs in the self same minutes. For example they confess, that the sun offendeth no planet either in Ariete ore in Leone, whereof one is his house an other his altitude, and why so? forsooth( say they) because it were a sign of incivility for any man to offend his gest, or to tryumpth in his own demeans: as if those strict terms of humanity were observed among planets which are current among men, or as if they spread their beams not by necessity but by discretion.  
I would gladly understand of these, whither they beleeue that influence distilleth down from all the heauens, or from the planets onely: if from all: then likewise from the sphere' wherein the planets walk, which all Astrologers neglect, if onely from the Planets, then good night to Nonum coelum, whereunto neither Planet, star, nor any shining body can give any virtue, in respect whereof, Guido Bonatus( against the greatest part of the late writers) denieth flatly any thing above the eight sphere to pertain to Astrology. Because at the coming of the sun into the sign of Aries, the year begins to change: they conclude the sign itself, and all qualities belonging to the same to be mutable. On the otherside, because the season or the temperature of the air, is not changed any whit at the coming of the sun into the lion: all actions begun about that time by their prescript, are like to prosper and continue▪  
They forbid us when the moon is in a fixed sign, to put on a ne we garment, why so? because it is like that it will be too long in wearing, a small fault about this town, where garments seldom last till they be paid for. But their meaning is, that the garment shall continue long, not in respect of any strength or goodness in the stuff: but by the durance or disease of him, that hath neither leisure nor liberty to wear it.  
Belike one velvet gown, which served first a noble man of this realm and his sun after him for the space of many yeeres, was put on while the moon was in such a lasting sign: and yet I find not that either of these lords were ever in disgrace, while the gown was in wearing. I glance at these examples onely, to declare, howe little store of sound and perfect lyquor leaking syues can hold, which are obtruded 
Esay. 40, 13.  unto gazing fools as vessels of great honor. But Quis mensus est aquas pugillo, aut coelos palma ponderauit? Who hath measured the waters in his fist, or peised the heauens in his hand? who knows by what mean the light is partend; which scattereth the east wind upon earth? Who is the father of the rain, and who hath begotten the the drops of deawe? out of whose womb came the ice, and who hath engendered the frost of heaven? Can we join the shiningstarres called Pleiades together or divide the circled of Orion, can wee bring forth Lucifer in his time, or cause the evening stars to shine upon the sons of men, can we cause the lightnings to trudge at a beck or to tell us at their coming back again that they are at our elbow? as 
job. 38,  if job should haue said, if we do but guess at things that go by course and ordinary rule, howe can we sound the depth of mysteries that are profound and infinite? no calculator nor Astrologer by their Ephemerides, but blessed angels by the gift and spirit of almighty God, 
Luk. 1. 3.  set up the figure of the birth of Isaac and samson, of this kind was gabriel, when he delivered the joyful tidings to the blessed vyrgin of her son, and what should be performed by his hand: so was that other angel which assured Zacharye, that not onely in his latter dayes he should haue a son, said et multos nativitate eius gauisuros, 
Luk. 1, 14.  that withall( in respect he should prepare the passage of our lord) a number should rejoice in his nativity.  
These were indeed the sound and lawful Prophets, others are but counterfaites& not worth the reckoning. For how were it a parcel of Gods high prerogative, Annunciare futura antequam eueniant, to foretell things future before they come to pass, or to sand down plagues& crosses, Quorum ortum non videbimus, whose fountain or original 
Esay. 42, 9, Esay. 47, 11,  we shall not see: if every sphere were like a globe of Oracles, what certain aim or level can they take by roving Planets, when the mark whereby they take, the same is movable. Occumbet 
Mich. 3. 5  sol supper prophetas, et obtenebrabitur supper eos dies. The sun shall set upon the prophets, and the day shall wax dark over them, again, the sun shall be eclipsed, Et retrahent 
Ioel. 2, 10.  stellae splendorem suum, and the stars shall draw back their beams. God shall give charge to the sun and he shall not rise, and 
job. 9, 7,  shut up the stars under his signet. The glory of the heauens shal 
Esay. 51, 6.  melt& wast away like a smoke, and as a garment shall they be consurned: in stead whereof, we shall behold the 
Mat. 24, 29.  sign of the son of man( whereof ptolemy gave neither light nor warning in his tables) what shall it then avail egypt to clamber up to the 
Stra. lib. 16.  tops of hills? or why shall 
Cicero de devin▪ lib. 2.  Assyria be preferred any longer before other countries, for the plainness of her Champion? What a simplicity will it bee reputed in the people Hermanduri and Catti, in those dayes to dream? Eos 
Tacit. Ann. lib. 13.  maxim locos propinquare coelo, praecesque mortalium nusquam proprius audiri, that those mountaines approach nearest to the sky, and that the suits and prayers of us mortal men, are not any where heard nearer by the goods &c. Lactan tius and others of the learned fathers, haue so passingly confuted these conceits, as I may be bold( upon so clear a conquest) to conclude with the Preacher: 
Eccl. 37, 18.  Animam viri sancti magis enuntiarevera, quam septem circumspectores sedentes in excelso ad speculandum, that the soul or spirit of one godly man doth rather utter truth, then seven gazers sitting in high places to behold &c. we repair not to the prophets for light of any thing more ordinarilye, then of our end: and yet the scriptures witness, that it stealeth 
1. Thes. 2.  vpon us privily like a thief in the night, without any warning till death be within the doors, to this end, that we may be always ready with olive branches in our hand, having our loins girt, and the 
Mat. 25, 3,  lamp of charitity burning in our hearts, to meet with the bridegroom. Nescit 
Eccl. 9, 12,  homo finem suum &c. No man knows his end: but as a fish is caught with a net and birds with a snare, so are men attached also by this bayly arraunt who never returns the writ with a Non est inventus. The 
4. Esd. 4, 52.  Angel( unto whom it pleased God to reveal many things) could give no 
( o)  guess at life. Elizeus (a) knew no more( concerning the widows son) then was revealed. david 
2. Re. 12, 22,  though he were a Prophet, as appeareth by his demand( who knew whither God would grant life to his little son or not) was not privy to the secret, that is, whether he should perish or recover. Ezechias had none other light of his recovery, then was imparted by 
Esay. 38, 1.  Gods holy messenger: and there is no doubt, but if leroboams calves could haue assured him, whither his son should live or die, he would never haue sent to the Prophet 
3. Re. 14, 3.  Ahias in Siloh. S. Peter was not suffered to 
joh. 21, 22.  know the date of saint Iohns life, {αβγδ}, for no man knows the certain bounds of his prefixed end, saith 
Ode. 23.  Pyndarus, or whether he shall close his eyes with happiness, which differres little from that sentence of saint james. Ignoratis 
Iam. 4. 14.  quid erit in crastino, &c. You know not what shall chance to morrow, for our life is a vapour, and therefore albeit king Lewes 
Phil. de come. in lord. 11.  the eleventh, besought a certain godly man called father. Robert( who lived more then 35. yeeres, in continual prayer& sequestration from the world) to prolong his life, supposing that his virtue might obtain some further grace at the hand of GOD: yet the good man answered the King with great temperance and modesty, that it was a better course to dispose himself, entierely to the 
josu. 23. 14.  way of all flesh, then to look back with Lots wife, or to contend against the will of GOD, who disposeth both of life and death, as seemeth best to his heavenly wisdom.  
moreover, the divines of that age, lamenting the kings over great desire of life, which though it could haue obtained respite for a time, must end at last: persuaded him in the presence of his principal physician Coctier, not to plant his confidence in helps of physic with 
2. Par. 16, 13.  king Asa, nor to flutter on the ground with pies and Iayes, but as Chrysostome willeth us, like Eagles to aspire and mount up to the Skies, and stretch our hands to him, who is able onely to abate and mitigate extremities. If then neither angels, Princes, Prophetes, nor Apostles, can tell more concerning matrers of this kind, then it pleaseth GOD to publish and reveal by mean of extraordinary grace: what simplo fools are wee to think, that more may be discerned in an Ephemerides, which was devised by the wit of man then attained by perfection and integrity of life, which onely cometh by the grace of the divine goodness.  
Our reason leadeth us to judge of such effects to come, as participate De natura communi, as that one man shall beget another, and so forth in other things: but when this generality is restrained and contracted to particular conceits, as whether this man shall beget a child, of this or that complexion and quality, &c. We cannot find out any certain hold in nature, whereupon to ground or settle our diuinings of such matters, for it is one thing to conceive a man( as the Logicians speak) in Specie, that is, in kind, which never fails, Nisi natura impediatur, unless nature be impeached in his course, and another thing to treat of him, as he is Circumsciptus his vel illis accidentibus, circumscribed with these or those accidents, as learning, courage, parsonage, &c. Which are neither inseparably, tied to nature, nor to any other cause that is beneath or above the moon, excepting the providence of God alone, of what kind or degree soever. Before we presume thus far, we must make account to persist vnchaungeable for ever, in one state of health, strength, courage, wisdom, parsonage, &c. Beside, we must be sure that none of all the means and middle causes, whereby those qualities were bred and wrought in the parentes themselves, be altered and put out of the former strain, or else to divine in this sort is a thing vupossible.   

THe proctors and abettors of this arte allege Experience, is a trusty 
Experience.  and most certain guide, to be regarded and believed in these matters. For if the straungest accidents that ever were( say they) as that of Noes flood, of the death of Caesar, of the birth of Christ, &c. haue chanced at such time, as jupiter and Saturne were conioygned in Cancer, scorpion& Pisces: it is a ground whereby we may presume, that when we see the like revived in this age, some strange event is not unlike to follow. To this argument I could make answer easily, by standing vpon defence of their account, which prove the greatest parte of writers to haue erred in the revolution of those accidents. But because it may be, that sometimes a certain meeting of the planets may fall out, and chance before a strange event▪ whereof it is no parte nor parcel of a cause: I rather choose by generality of reason to refel their grounds, then by opposing or excepting to this point, or that alone to leave the rest unsatisfied: Experience is onely, Iterata eiusdem eventus obseruatio, but this can never be, because one and the selfsame constellation or face of heaven, in all respects which hath been once, is never seen again, therefore there can be no certain rule for their experience.  
The Doctors panting( as men almost out of breath) with this straite gripe, apply their uttermost endeavour to conceal and shadow the disgrace thereof, by supposing that it is enough for the greatest Planets to concur, though the rest be neither understood nor numbered. But this rejoinder will not serve. For first these greater Planets, which bestow their influence according to the matter which they find, cannot be said at both times to work one effect: because the matter whereupon they work, is not prepared and disposed in one and the selfsame manner.  
again, as well may we defend the music of two strings, to make the same consort in playing of a pauine: or two simples onely to work the same effect, in compounding a receit, which many drugs and simples do as that two planets, whereof neither can be worthily compared to the sun, are able to perform as much as all the rest in general. For that which cometh from the virtue of one Planette, may be called one effect, but that which riseth and proceedeth from an universal mixture is another, and as it is one ouerfight that totum is not any way considered in this, so is yet a greater that the partes are not so matched, entermixed and compounded in Eodem toto, as they were in that other figure. Astrologers themselves confess, the virtue of our Planet to be much increased or abated by the beams of another, which being true, according to the grounds of their own devise: howe can wee think that their effects are one, whose signs, aspects, and qualities are found to differre? Wee may compare the general and universal influence of stars, to Hiempsales fagotte, which could not be broken while it held together, but fell quiter in sunder when the band was loose: or to the perfect trempe of armor, which will never wax hard, while the least thing that is needful to the working and compounding of the same doth want, or to a medicine that worketh in a diverse manner, where the certain order and prescript of physic is not kept: or to the lantern of the Church of ely, which being built according to the true proportion of geometry, is more shaken by the tolling of one bell alone, then by ringing of them altogether.  
If any urge against me, that by physic we may deem of two diseases, that are not alike in all degrees, they must be told again that the cases are not like, for where the pains are sensible and certain, they may soon be ranged to the general prescript and course of arte: but in the matter of the planets, almost all things are concluded by imagination, again, the simples which are seen and understood, may be used and applied with skill, but beams of Planets are so mashed and confounded in one blaze of light, as we can neither find the virtue by the beam, nor distinguish one from another by the manner of their influence. I am not ignorant beside all this, how prove and willing diverse are by nature, to make images agree for pleasing of a certain mood, which differre much: for proof whereof we are to note▪ that almost nothing can fall out so wide from any former aim, but wee will make it suitable with dreams or fantacies of the night, in some one point if not in more, and by one peevish slight or other. But that rule of Cicero is most fit to be regarded in this cafe, Rationibus& arguments aportere non euentis, &c. That we must prove by reasons and approved arguments, not by events, how things accord or disagree, and that of saint Augustine likewise, rejecting all degrees and kindes of towards whatsoever as ridiculous and vain, whereby things were not observed upon the trial of their proper force: but men by noting 
De doctri. Christ. lib. 2 cap. 24.  and observing properties, which were never in the things themselves, but in their own conceit, would needs infer a consequent without experience. Thus first I prove, that because there neither is no● can bee, Iterata obseruatio, therefore all pretences of experience are but biles and shadows of abuse, and that where virtue must bee drawn from many causes, it availeth little to be learned in the state of one, according to that maxim of the civil lawe, Quod omnes tangir, ab omnibus debet approbari.  
now will I give another note of no less importance then the first, that although the Planets hold their places, cast regards, even as before& universally the face of heaven were at the casting of the second figure, as it was in all respects, which is as much as they require to be confessed, for the proof and warrant of their own direction: yet can this further& avail thē very little, till they prove withall, that in the first example when things were disposed in this form, it was not possible to find out a more likely cause, whereunto the fortune which succeeded afterward, might haue been ascribed with more probability The sun is in the middle of the heaven when the clock strikes twelve,& yet no wise man will conceive that the striking of the clock, is any mean to raise or to advance the Sun to that height of majesty.  
It chanceth sometimes to thunder about that time and season of the year, when tens hatch their young: and yet no doubt it is a paradox of simplo men to think, that a swan can not hatch without a crack of thunder. I knew myself a Lady, which desiring much to see the manner of an eclipse, was presently tormented with a grievous fit and passion of the mother: but a good physician considering, howe many women look upon the like without either peril or offence vn to their health, would attribute the cause of her infirmity, rathen to the cold she took then to the thing she feared. It can not be denied, that upon the guesses which were made by the flight of birds and▪ bowels of bruit beasts, some things fell out at sundry times according to the Prophets aim, though not by mean or influence of those things which were fond supposed to be causes. The Romaines took the crowing of a cock for an abode of victory, though no Philosopher be ignorant, that this proceedeth of a gallant lustiness upon the first digestion.  
again, the flight of many crows upon the left side of the camp, made them very much afraid of some bad lucke: as if the great God jupiter had nothing else to do( said Carneades) but to drive jack daws in a flock together. For my part I make no doubt, but the devill( who longed so much for leave to rush into a filthy heard of swine) was as conversant among the fowles, and always drew them to that side, which served best to blind the peoples eyes, and sink them deepest in the pool of incredulity. But most strange it is, that dyvers of the wiser sort were content to think, that entrails of bruit beasts were tables, wherein their diviners might descry the fortune of the common wealth. Secondly, that not the bowels of all beasts▪ were thought to be of equal virtue to give out this light: but of those onely which were all otted and appoynted to the sacrifice. Thirdly, that those entrails drew their virtue A diuinitate per totum orbem diffusa, from divinity spread over all the world. And last of all, that albeit the bowels of the beasts never so entire and sound, before the flight of fowles or the sacrifice solemnized: yet the latter suddenly become corrupt, the fowls diverted from their course in the turning of an eye, to reveal the destinies. As if nature must receive a wound, before she give us warning of mishaps to come, or all the drove of Oxen should as well want unbelievers, as that one which is appoynted for the sacrifice: if their entrails might be preached thoroughly, or as if somewhat might consume to nothing, rise of nothing, or be changed in an instant, which were repugnant to their own philosophy. But let Egypt and Pamphilia beleeue of birds and cages what they lift, let Egypt the first parent of Astrology suppose, Volatibus auium cantibusque, tanquam 
De divine lib. 2.  signis certissimis res futuras declarari, that by the flight and songs of birds, as by most certain signs or tokens future chances are declared, it is enough for me that the wisest king that ever was, allows no 
Pro. 10. 5. Pou. 23, 7. Bar. 3. 17.  difference at all between those that apply themselves to lies, that are fed with wind, and follow whisking birds, in an other place, such personnes are affirmed Aestimare quod ignorant, to value or consider what they do not understand, and the Prophet Baruch accurseth them in the name of God, which seek to dally or deceive the people with the birds of heaven &c. If then the same consent of Planets will not serve, so long as we can find a better and a nearer cause then that, from whence to draw the reason of events: I must adjoin a third proviso, for the clearing of all scruples in this point, which is, that for as much as often times the proper and true causes lurk, when the false and counterfeit appear more bright and evident in outward show, we may not rest contented with this observation alone, that after such an Eclipse the germans were infested and encumbered with civil war, nor that the wit of man could not discover, any plainer or more likely cause of civil war at that time, then the danger of Eclipse, unless they give a reason therewithal, why such a cause should breed the like effect, or at the least make proof, that nothing hindereth in nature why one of these may not beget and breed an other, otherwise there can be neither ●●me nor probability by the conjecture. For example at that very ●yme wherein the steeple of a Village called. Tenterden in Kent was built, the hanen of Sandwich began first to bar and fall into decay. If wee look into the state of times, they differ not a minute( as old men report, If into the causes that might begin this alteration, albeit the building of the steeple were not very like to hurt the haven: yet was there nothing else that might abuse their sense, and all this notwithstanding we count him little better thē▪ a fool, that vndertoke to draw the reason of decay from the building of the steeple. Three elms were set vpon the hill by Sandy chapel, at the birth of king Edward, a Gentlewoman( of mine acquaintance) bare four children upon four Easter daies together, an Eagle took of Tarquines cap and set it on again, before he were admitted to the regiment of room. All these were signs concident; both to the times and to the things which came to pass: and yet because there is no reason to derive them from such empty shows, as haue not( as I said before) Rationem causae& effecti, no man will allow the guesses that are collected in that manner. But some will ask, howe if there be no certainty in this divining by the stars, howe it comes to pass▪ that Astrologers should hit so right vpon a mischief diverse times? whereupon I may reioigne by a counter demand, howe it were possible for them to olive so groflie, and to lie so many times, if their arte were plain and evident, saving that as Chrysostome noteth very well, our manner is to praise their chance, and oversee their errors? It is reported by Cor Tacitus, that Astrologers in his time found a very fine excuse for their manifold escapes, 
A●●ab. li. 16  which was, that albeit the chances of our life were prefixed& determined in the first minute of our lives: yet men for want of cunning overshot the point, and mistook the certain grounds of their own profession. As though they should aclowledge that it were an arte, but understood by none, which kind of Alchimie hath cost more crownes; then the golden quintessence itself were worth, though the matter( in respect whereof, the melters blow so many smoking coals in vain) were effected to their liking. But true it is, that they which for the most part shoot most wide and far from aim, may dribbe once in a day by chance into the spell, and star diviners are not so void of all good hap, but they may speed sometime by fortune, when their cunning faileth them.  
Next to the shadows and pretences of experience, which haue bee● met withall at large, they seem to brag most of the strange events, which follow for the most part after blazing stars, as if they were the summoners of God, to call Princes to the seat of iudgement. first therefore let us look into the nature of a comet, and afterward into the reasons by the force, of which it is supposed, that the same should portend plague, famine, war, or the death of Potentates. Some took the comet to haue been a star ordained and created from the first beginning of the world, Ad praenunciandummalum, to prognesticate mishaps, and of this mind was Seneca, whom because he neythe● bringeth reason nor example, but his own bare word: I refer to those unlearned schools, in which {αβγδ} will bee taken and accepted as a found authority. Nos talem consuetudinem non habemus, acque ●c●l●sia 
1 Cor. 11. 1●  Dei, For we haue no such custom, nor the Church of God▪ Strato thought it was a star, inui●oned with a thick and foggy cloud▪ Cardan, a sphere inflamed by the sun, the sundry forms and disposition of whose beams, made Caudā vel crinem, &c. as the subject was prepared for the purpose, A deo naturale est magis noua quam magna mirari, so natural a thing it is to gaze on things, that are rather strange then wonderful. Aristotle, whose reason and authority I reverence and prefer before the rest, conceyueth the matter of the comet, to be a passing hot and dry exhalation, which being lifted up by the force and virtue of the sun, is afterward enflamed, partly by the element of fire vpon which it bordereth, and partly by the motion of the heauens which woorleth it about, &c. Thus far the planets haue no dealing with a comet, otherwise then by lifting up the matter of the same: and yet none otherwise, then of hail and snow, &c. which notwithstanding, none of them admit as signs or tokens of calamity.  
The prophetes astrological, finding their aim quiter excluded by this mean suppose, that Saturne having bound Meatus terrae, the passages, and( as it were) the arteries and veins of the earth, is the first cause of conceiving fumes, which after they haue once ascended, he begins to thicken with the like effect, that Mars may give fire to the piece, and inflame them with the match of his indignation. The difference between Astrologers and Aristotle consisteth in this point, that whereas the Philosopher could not espy or find out any other effect to be wrought by them, then winds and drought: they speak of plagues, mortality, and dearth, with a heap of miseries. Thus from the earth rise fumes, of fumes grow winds, which winds infest the fruits, the bodies, and whatsoever else is subject to their venom. first therefore, if it may bee lawful to dispute with Aristotle( whom I would rather follow as a guide in matters of philosophy, then control as a person wandering beside the way) it seemeth unto me, that albeit the fumes having received by the sun a deep impression of heat, are inclined and disposed to ascend: yet can I see no reason to beleeue, that this conceived heat should continue any longer, then till it meet with a greater cold, which is never wanting in Media Aeris regione. Beside, it is the property of any fume, by so much as it mounteth higher, to become more weak, and so to waste away by degrees, till it be dissolved into air, and consumed altogether. again, imagine it ascend up to the highest part, we must presume, that either it is thickened by heat or cold: now by heat it is not, in respect the matter is so thin, and by cold it can not, for the perpetuity of motion. I know that heat alone is able to inflame Corpora solida: but those that are more thin, as smoke and air, wax cold by stirring too and fro, which nothing proveth more directly then the common use of fannes, wherewith the Ladies use to cool themselves in the greatest heat of summer. again, if a blazing star be like a mount or mass of fumes congealed in a lump, and the matter is no sooner hoisted up, but like a lump of flax it taketh flamme: how chanceth it that no part of this burning A●tna casteth any blaze, till all be set on fire at once? For neither any cause material or efficient, neither time nor place, may be said to want for the purpose.  
If they burn and are not seen, why waste they not? If they waste away, how rise they to the mass of a mountain? Beside, the proper form of fire is in manner of a pyramids, where as the comets fall and resemble nothing less then that kind of figure. It were strange also, that this mountain should neither come of outward heat, nor leave any greater heat behind, Eliciente sole mittente terra excipiente aere, when the soil delyuers fumes, the sun draws them up, and the air receiveth them. moreover, why should not other fiery meteors, as Candela ardens, draco, volans stellarum traiectiones, glancing or shooting of the stars, which happen almost every night in one place or other, portend like mishaps that comets do, because although they seem to differre in their form: yet are they framed and compounded of one kind of matter, which their great god ptolemy perceiving, gave allowance unto them likewise of some strange effects, when the manner of their glaunsing is observed.  
Mizaldus a great doctor of that school, proceedeth further in this point, supposing that diversity of colours in the clouds, is caused by the sundry virtues of the planets in their singular effects, and addeth further, that himself by diligent regard and looking to those things, hath attained to the knowledge of some matters of great moment: as if the meanest Sophister in Cambridge, could not prove unto the greatest Rabies of astrology, that the clouds are onely certain waterish exhalations, expressing diverse colours as they lie to the beams of the sun but void of any deeper or profounder mystery. If they that will divine of the fortune of their friend, by the perfect minute of the birth, or of the comet by the first apparance, must be certain and assured of the time: I would be glad to know by what infallible and undoubted rule, the Prophets can direct according to the certain time, when the comet is not seen by day, and again, since comets both increase and decline by degrees, which appeareth notably by that which Seneca reporteth, of one after the decease of Demerrius the king of Siria, and by those like wise which in our own time we haue seen, Let any one of them deliver a good reason, why they rather deem of comets after they are bushed, and haue blazed in their greatest ruff, then as we guess at infaunts by their first original. I could adioygne to this, that diverse comets haue not shewed themselves in twelve or fourteen dayes together, after the time of their first appearance, by reason of foul wether: during which space of discontinnaunce, because it is not certain( as they writ themselves) what changes haue succeeded in the thing, therefore it is not possible for any man to divine or guess by arte, what events shall follow.  
As for their experience of many Comets that haue brought forth one effect, I answer first, as I did before, that a Comet of the self same kind in all degrees can hardly come again, or if it could: yet neither store of matter which should nourish or abate it, nor the middle causes which may further his effect, are always the same, and therefore to conclude or make account, that thus and thus things shall fall out before they come in proof, is as if a general should determine with himself before he come before a town of war, to find the fittest place for bettery the first day of his safe arrival there, the next day having planted his great ordinance in the strongest place, to batter till he make a breach, and the third day to give a sharp assault, to apply the scaling Ladders, to enter and to spoil the citizens, without regard of any valour on that other side, or counter stratagem that may be used, either to cut off, or at the least to hinder and delay thevr enterprise. For if the pain and hazard were not greater in executing with the sword, then plotting with the pen, neither the conquerors of old time, nor the Colonelles of this, should haue deserved half the praise which the world affordeth them.  
again, the Comets differ so much in the qualities of their effect, as we know no more against which to provide or arm ourselves, thē the state of Athens did, which being warned by Apollo to prevent {αβγδ} which word imports both plague and famine, as it is pronounced in the greek: mistrusted what was furthest from their harm, and ouersaw the perryll which in very deed was imminent. Furthermore▪ all Comets chance not at one time nor in one place, neither haue they one period of ending or continuance. They differ also in their figure motion and quantity, the least of all which circumstances, may deceive the Prophets aim, and bring forth some strange effect that is least looked for. But the surest way to shake their painted bulwark of experience, is by making plain, that neither Princes always die when Comets blaze, nor Comets ever blaze when Princes die: whereas it standeth them in hand( which will deduct a certain ground from the sequel of events) to prove, that neither those events fall out by any other mean, neither fail or miss at any time, whensoever the same cause doth go before, which should direct and lead them to their issue.  
Touching the first point, when soever any man can show, that a Prince or potentate hath dyed vpon the blazing of a Comet, I will first encounter him, by proving that the like event hath chanced oftentimes, upon the glaring of a rainbow. Secondly, by giuing a more likely reason of the Princes death, then the blushy of a comet, in which case Cedendum rationi potius quam phantasiae, since the wisest and best learned men alive may serve {αβγδ} by careless writing in some povnts, misdeeming in some, and being altogether ignorant in others. Thirdly wee can not find, that any comet blazed before the death of Firdinand or Maximilian, both famous Emperours of this time wherein we live, nor before the death of two french kings, of the king of Pollande, the great turk, of two Princes, and two queens of spain, of a Pope Don untrodden di Austria, a count Palatin, a duke of brunswick,& diuers other of like quality, none before the massace of S. bartholomew, none before the great plague, wherewith Thucidedes reports, almost the third part of the world to haue been swept away none before, the like in Plinies time, and of late dayes in Venice, Polland and some partes of Germany, none before that horrible invasion, whereby so many men and women were led captive out of Pollande by the scythians, none before the loss of Ciprus and Goletta, the civil warres of france, the drowning of some parts of Holland, the desolation almost of flanders and Brabant, the quaking of Ferrare, with a number more, which it grieveth and yrketh a good mind to touch, although they serve most fitly to disprove their rules, which always make the comets either causes or forerunners of so manifold and desperate extremities. Last of all, it were against the grounds as well of reason as of arte, to make a rule upon a doubtful proof, or to suppose that every comet is a messenger of some mishap, when not onely Pliny reporteth that which shined at the plays of Augustus, to haue been most fortunate: but beside a number, that profess the faith and knowledge of the stars likewise,( to win more credite to their arte) haue given abroad, that the birth of Christ was signified, and in a sort prefigured by that happy Comet, for in any wise the change and alteration of old rites, must be one particular effect of the blazing comets. Those of the yeeres of our lord 1097. and again 1506. brought such abundance of all things, and prizes to so low an ebb, as the stories haue recorded them for monuments and mirrors to posterity: I could say the like of others which haue been seen A. D. 1555. 1556. 1557. 1558. after all which yeeres nothing chanced that should drive a man to seek out any cause above the common reach, and therefore I allow the diligence of Gemma frisius taking notice of as many good as bad effects, which haue succeeded after comets. above all the rest, I must remember that( which appearing of late yeeres in Cassiopea) gave encouragement to diuers writers to presume vpon some things, wherein it seemed to resemble that which appeared after the birth of Christ. infidels in Christi castra transituros, that the Pagans would return into the bosom of the Church, so far it was from portending any fearful accident, that might affright the multitude. We read of no more then two kindes of signs, natural, and artificial, of the first kind comets are not: because they neither cause the plague, as the South wind causeth rain, nor are effects thereof, as smoke is of fire, nor haue one common cause with the matter which they signify, as the redness of the sky doth signify fair weather, because one and the self same cause, doth bring both redness and fair weather. On the other side, artificial they cannot be, because God hath not allotted any such particular effect to them as to the rayne-bowe, that is, to warrant and assure us from a second flood, therefore are they no signs at all, of accidents that are to fall out and happen. But in the name of God, howe can they vouch a probable or lykelie cause by blazing of a comet, to procure the death of any Prince? &c. mary, save they, comets are the cause of winds, winds bring exceeding drought and heat in Ambiente aere, this heat offendeth bodies that are most delicate and tender, by the manner of their bringing up, this offenec either breedeth sickness, by reason choler is enflamed or desire to war: therefore comets are the causes what great Princes are most like, either to fall into some daungerous disease, or to perish in the brunt of battle.  
The best mean to dissolve this false Sorites, is by disproof of every branch and member of the same, that nothing may be left to deceive the studious. first therefore to begin with fumes and exhalations, it may be reasonably doubted, whether any part or strength of them remain, to breed and bring forth winds upon the fading of the Comet. For since the fumes are not effects, but the very cause material whereby the flamme is fed, as our lamps are in like manner among us with oil: it seemeth unto me by reason, that both the flamme and fume should quail and make an end together. But imagine that we should admit a residence of fumes, whereby the element of air wherein we live should be corrupted, tainted and inffected to the peril of our health, so often as the comet neither lasteth long enough, nor is strong enough to consume them all: yet first we gather heervpon, that since this taint proceedeth not from fumes which burn, but which were never burned, the comet is no cause of maladies, pierce, but by mere accident. Secondly, that those Astrologers were fools, which held the comet to be by so much more daungerous, as it was more large and had a longer time to burn: and thirdly, because it is not evident to the sense or wit of any man before a proof, how these proportions answer one another, we must confess it to be no less hard to divine, whether any comet infect or purge, whether it spend all the matter, or leave some part of it unconsumed.  
But what need we wander in by-ways, when our own experience may move us to suppose, that as all kindes of fumes are found to gather( by a kind of natural instinct) to the mouth of a furnace or an oven, which draws them in: so likewise whatsoever fume proceedeth from the ground, is no less inclined to ascend and mount up to the furnace of a blazing comet. It remayueth then, that some of our expert Astrologers declare what change or alteration hath chanced, either in the moving of the spheres or element of fire, which might cause the matter to begin to blaze, between the coming up of those fumes which ascended first, and that succeeded afterward, or else aclowledge, that the latter fumes are no less able to maintain and feed the flamme, till all the mass be spent, then the former were to kindle it. But let us grant( for manners sake, and for the cleaner bolting out of truth) that certain fumes or exhalations remain when the comet is extinct,( which reason, notwithstanding doth impugn) let us confess so much as any probability may countenance: yet either must wee find some kind of instrumental, or impulsive cause, which may drive down the fumes into the lower parts that haue been once a loft, or else it forceth nothing to the furtherance of that which they strive so much to justify.  
The nature of the stars and planets is to life up matter, but not to beate it down, the fire doth it not, as we may gather by the reason of the furnace which I brought before: and least of all wee are to think, that they descend of their own instinct, because if they were light before, it is no doubt but they are made more delicate and thin, and as it were refyned in the labour, therefore let them take heed of plagues and hard events, that dwell above the supreme region of the air, wherein the fumes are kept for store, but none of us hath any cause to be afraid, at whom they never come, so far as reason is able to discover: cessant enim causa cessat effectus, for where the causes fail, it is not possible for effects to follow. again, without heat no fumes can bee, but by Philosophy we learn, Ex tincto Cometa calorem non superesse: therefore when the comet burneth, they are not fumes, but fancies.  
Thus may we so dispose all exhalations as no winds need to rise, and though they should, it were a matter of no very great importance. For as we see by proof, that the flamme which comes from sack while it is in burning, gives an outward blaze, but hath not so much force as to charged a clowte: we may presume the like of spirites, which ascend and issue from the comet. The rage of heat is violent, where the flamme takes hold of a subject that is gross and thick, but if the same be weak and thin, the show may make the world afraid, but the peril is not any whit to be regarded. If any difference be to be found in this comparison, it maketh most against themselves, for that their fumes when they are at the thickest, cannot be compared to the weight or poyze of liquor, may be proved thus: that liquor if it were above, would speedily descend, whereas the fumes and spirites covet to ascend, and suggest more store of matter wherewithal to maintain the comet.  
Now would I know, what cause we haue to feat so many diverse sorts of wracks, when the comet( whence the winds are said to come) are in place far off, and the heat which proceedeth from the sun hath no strength or force at all to molest our bodies? I could enforce them further, to set down the limits or degrees, wherein they take upon them to marshall and bestow the poison and contagion of these exhalations, which neither distance of the passage, nor a wasting flamme can abate or spend so far, but that great store of matter will remain, to fill the world with more diseases of all sorts, then Pandoras box afforded. again, although we should admit dri● winds to rise of fumes, &c. Yet can the skilful husbandman assure us, that neither all winds hurt, nor all droughts are daungerous: nay, rather from overmuch humidity springeth our distemper, and for the proof hereof wee are to note, that poor men of the country which live in a smoky Cottage, keep their health in better state, then great Princes in their courts of pleasure. If then there be no more offence in true smoke in deed, what aileth us to attribute and ascribe so much to that which is imagined? If there be none in smokes beneath which are most gross, why should we fear fumes above, which are both refyned in the flamme, and abated in the passage? But let the fumes be fervent, as they teach, they can draw nothing out of us,( which are much more transpirable then the clots of earth) saving Acres humores, sharp humours, are suitable unto themselves in quality: and rather cause them hinder health, so long as thicker stay behind, to keep our bodies in a better temper.  
But above all I condemn their fancies most, which are not ashamed to ascribe the causes of an earth-quake to a blazing star, whose heat draws up the fumes out of the ground: which being otherwise suppressed and restrained in the bowels of the same, would rather haue been the cause of a quivering. Peucer prognosticated upon the last comet, that our bodies should be parched and burned up with heat: but howe fell it out? forsooth we had not a more unkindly summer many yeeres, in respect of extraordinary cold, never less inclination to war, no Prince deceased in that time, and the plague which had been somewhat quick a while before in Lumbardyeas God would haue it, ceased at the rising of the Comet.  
Raymundus Vennensis, having first bestowed many favourable words upon the same, after gives this iudgement, that it should bee fortunate unto himself, in respect of neyghbourhood unto his native sign: but unlucky to all the world &c. and yet I find not, that either he was richer by one groat, or the world the poorer by one halfpenny. Beside, Astrologers themselves affirm, Cometam esse astri filium▪ that a comet is( as it were) the child of a Planet: but a Planet offendeth not all the world alike, but those quarters onely that lie under him▪ therefore no more doth a Comet. I will not say that the last blazinge star did come of could, but of heat, I think no wise man will suppose it came, that noteth first the coldness of the summer next before, the great abundance of all fruits, and the Northern winds which purified the air, and nipped of all offensive vapours that might tend to putrefaction But Lord how little would it further their conceits, concerning warres or death of Princes, rather then of private men, although we should confess, that Comets were contagious and pestilent to nature, unless they can bring proof withall, that Princes are not made of earth as others are, or that the father and creator of all things, appointing them to rule and govern reasonable creatures, which in the fullness of his mercy we are created to the likeness of himself, should make them rather then their subiects, slaves and vassals to the blazing stars, which proceed of putrefaction.  
this knot, not in a rush but in the line, whereby they seek to square out their uncertain aims, perplexeth them so sore, as imitating Alexander onely in this point, they seek to cut by sharpness of a wreckefull edge, what they are not able to unlose by the slight of their divinity▪ pretending, that because the constitution of a Princes body is more delicate and tender, in respect of bringing up, then of private men, the fervent heat which cometh from the Comet taketh surer hold, and either stirreth and inciteth them to war, or makes them subject to the peril of a burning fever▪ If this be not the st●●●gest reason, that was ever yet alleged for particular offence by Comets to the state of kings, by any of the rabbis of that arte, let no man give me credite in the rest that I shall deliver.  
For disproof whereof we must first of all observe, that whereas women neither ride great horses, hawk nor hunt, nor exercise themselves in feats of arms or chivalry, which are the means which Princes of all times haue used, for increase of strength and refreshing of their studdyes: therefore must they be counted far more tender and effeminate, and by consequent more subject to the venom of a Comet. If for a further countenance of supposed colours, they devise to fortify this inference, and make it good( at least) against all Princes of the female kind, as Demosthenes being demanded, what was the first, second and third parte of an orator▪ answered three times with one assured voice Pronunciation: so will I vouch but one example of this kind, because I know no more, which is the queen our sovereign, most worthy( notwithstanding) for her excellent and perelesse gifts, to stand for a thousand.  
Howe many Comets haue been seen within these five and twenty yeeres, before and after which, her majesty hath ever increased, rather then appayred the sound state of her body? I can affirm thus much, as a present witness by mine own experience▪ that when dyvers upon greater scrupulosity then cause, went about to dissuade her majesty▪( lying then at Richmonde) from looking on the Comet which appeared last: with a courage answerable to the greatness of her state, shee caused the window to be set open, and cast out this word Iacta est alia the dice are thrown, affirming that her steadfast hope and confidence▪ was too firmly planted in the providence of God, to be blasted or affrighted with those beams, which either had a ground in nature whereupon to rise, or at least no warrannt out of scripture, to portend the mishaps of Princes. Behold a woman and a queen, which seem to be the kindes and callings, upon which the Comets( if Astrologers speak truth) are wont to pray: and yet not onely shee relenteh not to common fear, but insulteth rather vpon common folly. That the Comets hinder not the lives of Princes, I haue proved heretofore at large, and shall haue opportunity likewise to confirm hereafter, but thus much I dare affirm, that albeit the malice of the same were no less to be feared then some think: yet her contented mind, her harmless thoughts▪ her temperance in diet, abstinence from excess of all things that offend, with moderation of exercise, were enough to verefye that proverb which hath been rife of old, Sapiens domabitur astris. But to let this one escape as a bird of Araby( because a multitude of graces and incomperable gifts, haue caused her to be reputed in some sort, as an exception to the common rule) what reason may be vouchsafe, why great Prinees should not better arm themselves then private persons, against the violence of heat, which breedeth so great distemper and disorder in our bodies▪ since we find that the king 
Iud. 3, 20. 2. Reg. 11, 7.  of Eglon wanted not a summer parlour, nor king david a pleasant gallerye, wherein to cool, repose and recreate themselves in the chief extremitye? We see beside, that it is a greater wonder among us to here of a king or queen that dyes of the plague, then of a blazing Star, which cannot be ascribed altogether, to the paucity of kings, in comparison of private men: for if the Comets were as well the causes of the death of kings, as of the pestilence, it were more like by reason, that both these daungerous effects proceeding from one certain ground▪ and being neither dislincked nor repugnant in their final drift, should concur and meet together at one season and in one subject. I could allege also, that Princes are more oft endangered by crudity proceeding of ill diet, then of enflamation by excess of choler, and that Hippocrates hath observed for a certain rule, {αβγδ} &c. that those dry seasons, which come not after excessive store of rain to breed putrefaction, are most wholesome and less subject to mortality: as for example, the yeeres of 1555.& again, 1558. with dyvers other. moreover, ther are diuers other vents whereby the fumes of choler may be said to breath out& diuers other accidents into which they may dissolve, beside plague and war,& though there were none other: yet since Princes seldom enter into war upon a sudden heat, without aduise of al their wisest and most trusty counsellors, it skilleth not how little or how much, the Prince himself be touched by the beams of heat, so that his counsel may be free from all contagion of influence, and though both armies were prepared in the field to join, as that of Baiareth against Selimus his son, of Edwarde the second against the Barons, of the rebelles in the North against king henry the eight, and of Maximilian against the turk: yet since it pleased God sometime, when things were furthest out of hope, to cause Isaac& Ismaell, Esau and jacob, david and Absalon to embrace, and one to kiss an other, it were an overgreat simplicity to think, that by the gazing on a Comet( though we should admit it for a sign) a man might sound the depth of providence, which hath no bottom. These answers may suffice to these two reasons, clouted up between an error in experience, and the blazing of an extraordinary light, touching other injuries, wherewith this chatting Agar grieveth and molesteth her old dame: I shall haue opportunity to treat, when I come to try this kind of divination, by the rule of Gods most holy word. The rest that they are able to oppose or urge against us in their own defence, shall be touched in the manner of a glaunse, though in my conscience, I can hardly think it worthy the repeating.  
The shallowness of mens frail conceits, the feebleness of wit, the distemper of lunacy, the vanity of dreams, the suggestion of spirits▪ and supposed influence of stars and planets, haue been so far dejected from their several and distinct degrees, as were it not that that our Astrologers, mistrusting least Dianas kitchen should begin to cool, and the silver shrine foregoe the wonted gloss by default of offerings, had foisted in deceitful reasons for the colour of their arte, which require a quick dispatch, my further labour might haue been accounted frivolous. But as it is not enough to build a fort for strength, unless we blow up counterpiles, which haue been raised by our aduersaries to offend and beate us with their paper sho●te: ●o more will it suffice, that I haue vouchsafe reasons and authorities in disproof of these vain toys, unless I likewise wrest their weapons out of their hands, and dismount their ordinance. They demand of us, why they may not as lawfully seek out the properties of stars, as of metals, stones, &c. I answer, that they might as lawfully be sought, if they were as ready to be found, for where we find that Salomon is praised for his understanding in the simples▪ from the bunch of Hisope to the Pellitory roote that grows out of the wall, it is implyed, that wisdom was increased and augmented by this knowledge: but concerning stars and Planets, we can find no such report, nor that any man was ever liked or allowed, but abhorred and rejected( as shall be proved afterward) that depended on their influence. The simples work their proper and peculiar effect in common use▪ the stars abuse, the virtue of the first appears by proof, the latter is conceived in imagination, and though that ground of Cicero be true, Praedici ea posse, quae natura necessitas perfectura est, that those things may bee foretold, which nature of necessity must bring forth in time( as eclipses of the sun and moon, effects of sickness in mens bodies, and such like) so must we take it for a principle, as absolute and true in all respects, that no cause under heaven can bring forth an effect, which itself hath not conceived.  
Besides, by poring and inquiring in the sky, to seek for that which may be found out nearer hand: repugneth against true philosophy, by which it is most evident, Causas quo sunt propiores, ●o magis esse definitas▪ Some reason, that because the stars and Planets are naturalia corpora, therfore we may take notice by their influence &c. But in like manner they might defend all kindes of auguration, or divining by the flight of birds, the cowards of beasts: for as well one as an other may be called Corpus naturale, in respect they both consist of matter and of form, and touching other inspirations of future aims for any thing I find, their virtues are indifferent. When they can prove the properties which are ascribed to the Planets, to be no less proper unto them then they are natural to us: their logic shalbe better entertained.  
They say furthermore, that the Planets are some causes of our changes and alterations upon earth, which I admit: but as they work together with the second causes, and make all things either ripe or rotten, strong or weak, frail or durable, by an universal force, according to their proper kindes and qualities. Thus God is said, Educere nubes ab extremo terrae, to bring forth clouds out of the furthest 
Psal. 134. 7 jer. 4. 16. Amos. 5, ●  and extremest partes of earth▪ Euocare aquas maris, vt effundant ea supper faciem terrae, to call up the waters of the sea, that he may power them down again vpon the face of the earth, or if we look into the fountain of philosophy, it will appear that within a while after Moses had said▪ Nondum pluisse Deum in terrae▪ That GOD had not yet rained vpon the ground: Exhalauit a terra vapour, qui vniuersam eius faciem irrigauit. A certain vapour breathed out of the same, which watered 
Gene. 2. 5. 6.  all the face of it.  
I haue heard a number, which haue gone about to countenance their vain conceits, by the certain grounds▪ and maxims of Astronomy, as if because the Planets hold a certain course, they must by consequent infuse a certain property: but this double faced Ianus hath no place in our temple. They might as well direct us to the book of Fortune for our destiny, because we play with dice, or persuade us that the arte of magic is a branch and member of divinity, because the names of God, and those which bear a sound of greatest majesty, are so many times remembered.  
Astronomy presumes no further, then the knowledge of the course and order of the stars, and how by them the times and seasons of the year are ordered, and therefore the divine and holy Fathers of the Church, which embraced this as a kind of lawful arte, shooke off that other of divining by the planets▪ as too vile a strumpette, to consort or live in fellowship with so chased a virgin: the first was holden as a mirror, wherein man might view the majesty of God, the second, shunned as a sugared bait, whereby the devill seeketh to bewitch the godly. For as it is most free for all men to pe●●se and read the word of God, but not to wrest it to the maintenance of cabalistical conceits, to read the names of Iehoua tetragramaton, Adonai, &c. so we call vpon no damned spirites, to scan the figures and characters of Egypt, so we conjure not to take profit by the mean, without rushing into desperate extremities▪ to measure truth whereas she shines, without regard to shadows where they flicker: so may we like of Astronomical, discourse so far as it is warranted by demonstrations of arte, but after we begin to judge by faces, signs, aspects, &c. Which are imagined by some, condemned by more, and suspected by the most, farewell all certainty.  
They seek to prove another way, that because astrology is a collection of sundry rules or propositions, regarding by conformity among themselves, the knowledge of events to come, therefore it cannot be denied to be an arte, which reason follows not, unless they prove withall, their rules or propositions to be profitable, lawful, true and agreeable to nature. The scope and end of Alchimie, is to transform gross metals into rich and pure, they want not store of rules and precepts to this end, but because this arte would make after a kind of manner, not exchange, innovate, not imitate the course of nature as all artes ought to do: it proveth altogether vain, and serveth to none other end, then to blow the wealth of greedy men, in clouds of smoke out of the lover of a chimney. In like manner, Geomantie, Pyromantie, Idromantie, Necromantie, Ars Cabalistica, &c. consist upon a formal course of grounds and rules, but because they cannot abide the touch of truth, nor justify themselves by sensible and certain proof, we reject and disalowe them with their authors.  
One writeth, that no man ought to be reputed learned in physic, without some taste in the judicials: because Hipocrates would haue the rising of certain Planets, observed with great heed, &c. But this availeth less, since Galen writeth, that Hipocrates gave this aduise to none other end, then that the temper of the season, might be more exactly and precisely taken by this mean, then by accounting by the month, because diverse countries differed in reckoning, without thinking once of judicial conceits, which are more meet for children, then for men of skill and gravity. This appeareth also by the drift and scope of the learned doctor, referring all his aim, rather to the cure of the patient by purging, letting blood, or other means, then to consideration of his natiuitye. They might as probably vouch avicenne, ascribing no less care to the climate, under which all men are born, because the countries give a certain touch, which ought not to be neglected by a man that professeth physic. belike the vessel is almost ready to be set on tylt, when such lies are drawn out in steede of wholesome liquor: notwithstanding, they will not put up the matter thus, but pray in aid of diverse learned men, and of Galen cheefllie, about their Dies decretorios, concerning which, as matters far above my pitch in physic, I submit my iudgement unto theirs, which haue attained to more certain knowledge of the truth, by practise then by speculation. But as we know▪ that Hipocrates left not so much as one silly blank, wherein these Decretorie dayes might challenge any place: so diverse learned writers gather, that Galen who began to note them first, waxed weary of them in his latter time, and they that carry greatest famed for physic both in france and italy in our dayes, reject and disallow them utterly. Beside, when Galen was most earnest in this point, it was but with regard unto the state and complexion of the patient.  
But what meant Hipocrates( say they) to take so narrow marks by Phisiognomie, if outward signs may not deliver light, of those events which are like to follow? truly for mine own part, I mislike no guessing nor divining by such signs, as haue Rationem causae& effecti, of which kind is the face, as it is noted and observed by Hipocrates. For though we find it to be generally true, which tully speaketh against Verres, Frontem atque oculos mentiri, that the eyes and forehead are often found to lie, though catiline be said, Vultum gestasse in manibus, to haue carried his countenance in his hand, and though wee read in Tacitus, that the Malcontentes in Galbas time, Tristitiam simulabant contumaciae propiores, pretended sorrow, when they drew more near unto stubbornness: yet is it certain, that some diseases are wont sooner to descry their poison in the visage, then in any other parte, and cheeflie those of the liver. Peucer would be glad to make a friend of Galen, in knitting iudgement by the stars to skill in physic, but that famous doctor is too peremptory to be lured in with glozing words, for not onely during all his time of contemplation and study, he disdained to spend any wasteful time about such toys of tickle hold, but declaymed bitterly in the chiefest heat of his practise at room, against certain spiteful fools, which finding themselves far unable to compare with him, in judging of the causes and effects, of sundry distempers and diseases that were rife, published abroad, that he neither wrought nor judged so much by the rules of arte, as by direction from the planets. Beside, he giveth a most deadly nip to Peucer and his fellowes, in one place above the rest, where he noteth, that none of those which undertook to divine of the state of sick men, by the stars and planets: while he practised at room, gave in an uncorrupt, a true or a certain iudgement.  
I was acquainted once with a proper scholar, who declining from the course of physic, wherein he was reasonably entered, to gaze on Charles his wain upon the top of a steeple, became more fit at length to ring a bell and drive a cart, then either to give a diet, or prescribe a medicine. It is unpossible( say they) to set down a reason of so different effects, as are derived from the sun and moon, without ascribing certain qualities and properties to the places of the heaven, by which they pass: as though effects of planets might not differre by three sundry kindes of alteration, that is, either of the agent in respect of distance, or of the patient by infirmity, or of the mean by distemper, or of altogether if we list to make a mashe of accidents, and though the dog dayes be enforced as a back set to this cause, yet must we make the star itself to be no cause at all thereof, but the strength and virtue of the sun, depending in his greatest glory so long over vs.  
If we chance to tell these star diviners of their chyldishe lies, delivered abroad by rate of almanacs from year to year they seek to shift and escape away by demanding, whether the rules of navigation be not certain, though the pilot fail sometime? I answer, first that it is one thing to olive by default of cunning in the man, another for want of certainty in the compass. A pilot may be lead awry by mistaking of his mark, a physician by an alteration in the body, vpon a sudden accident unlooked for, a general by deceitful scouts: but the difference and odds between these payers is very great, for here the men are overseen, but in divinations by the stars, the rules of arte itself are frivolous. When we tell them that neither Plato nor Aristotle( where the matter lay most fitly for their hand) vouchsafed once to name, much less to warrant or allow divining by the lyghts: some answer, that either they were ignorant thereof, or slily sought to cover so divine a mystery, with a veil of silence. But this cloak of couine, needeth some old patch out of the fripperie to piece it home, for neither is it probable that our Astrologers see more then those Philosophers, nor that Aristotle and Plato travailing into Egypt, with so great a care to mark, would oversee the knowledge which was most divine: but rather in respect, he glanceth at a blind Philosopher in his Meta-phisickes, for depending overmuch upon the trifles of this glozing arte, whose follies far surmounted any favour that the world could reap. I think he let it slip away in a cloud of sly contempt, 
Cicero pro Ros●.  as Solon did the crime of parricide, before men were acquainted or defiled with the same: Nenon tam prohibere, quam admonere videretur, least he should not seem so much to bar the fault, as to give light of such a matter.  
But to march forward, and proceed against their forlorn hope, when wee vouch Aristotle, to prove that it is unpossible for any certain knowledge, to be gathered of things which are brought to pass, by the concourse of sundry loose& disvnited accidents, they scorn exceedingly, attempting to repel this shot by certain courtines of new found philosophy, and affirming against all the schools, that poverty, sickness, sudden death, &c. should rather bear the name of adherents, then of accidents, because they cleave unto the subject, and haue a certain foundation or ground at the roote of nature. Is not this fair play, when to prevent a check( because it bringeth some disgrace unto their skill) they confounded the game by casting down the board, and either will haue new men carved out of hand to serve their turn, or not proceed in trial of the wager. For with what colour can they call us poor by nature, which are born in liberty, a treasure, as Callistratus that notable civilian valewes it inestimable? Then are we enfeoffed with that golden gift of reason, whereby man is holden to resemble GOD, and beside made rulers, not onely over fishes, fowles, and beasts, but over all the world itself, as appeareth by 
Gene. 1. 28. Psal. 8. 9.  the charter which it pleased God the Father and creator of all things, to deliver unto Adam in his state of bliss, and likewise by the confirmation of his prophet. And albeit( as we read in job) man cometh naked and devoid of outward helps into the world, it proveth him to be no poorer for this cause, then the merchant, which regardeth not howe little coin he carry homeward in his purse, because he shall be sure to find his granarie, his warehouse, his pastures and his chest replenished. A man may come to knowledge, Rei per accidence factae, of a thing already done by accident, as a Phifition understandeth in an june as he passeth by, that such a fieend of his took a surfeit of some meate or other: but to divine of things, Per accidence faciendis, as for a physician to give warning to his patient, that such a day he should not fail to fall into a burning fever, by a surfeit taken by too many cherries, without knowledge of the course of second causes, is not possible. If it be confessed, that no man alive by the light of nature or supplies of arte, is able to descend unto such strict particulars: I beleeue him, and as much in all points of the general without particulars, because the scripture giveth as small comfort touching one as another, and yet Astrologers will not seem ignorant in either. But most like it is, that if it had accorded with the will of God, to deliver any light or guess of things to come: he would haue done it rather in a glaring sun, that might give the glory to himself alone, then in a corner or behind the curtain, least we should ascribe some parte thereof to our own endeavour.  
If a woman chance to bring forth fifteen sons without any daughter, after all are born, Astrologers may guess( if it content and like them so) that this quality of bringing forth so many sons, is Quodam modo adherens, is in a certain manner adhering to the property, of that man and woman matched in the state of marriage together: and yet because not any man but GOD alone conceyueth, whether agreement or disagreement in complexion, some quality derived from conformity between the parents on both sides, in some degree is the cause of this effect, therefore the conjecture of inherents is no surer then of accidents. We tell them furthermore, that if the stars or planets did conueie such qualities-together with their influence, as they conceive, then should they work the like effect in beasts, so far as they were capable. To this point they make answer with a false supposed ground▪ that planets regard only men. But why more then elements, or then Coelum vniuersum, which worketh in Omni corpore naturali, in all bodies that are natural? Beside, we see that sundry beasts, fish, birds and plants, hold a straighter link of kyndred and affinity with the sun and moon, then with the sons of Adam. For example, diverse writ that the Elephant giveth a kind of reverence to the moon, by the lark we know the dawning of the day, the Marie-golde doth close and open with the sun, &c. Well, they proceed further, and seek to justify their cause by this experiment, that rain and storms are bred by that selfsame influence of planets, which causeth a change or alteration in the air, &c. and therefore planets are not so void of particular effects, as diverse haue been persuaded. Surely I can not deny but that it likes me very well, to see them thus deseende from discourse of Fortune, which is less probable to distemper of the season, which carries a more likely colour: but yet I must advertise them in friendly manner, that the pole of true consideration, is as well mistaken in this point as in the rest for though the sun may be rightly termed a cause efficient, both of hail and rain, yet this proceedeth not of influence sent down, but of vapours lifted up, the same congealing in one kind or other, according to their proper kind together, with the quality of the place wherein they are congealed. wherefore, unless it may be warranted, that the sun shall ever warm in one degree, or that the s●yle shall remain in one state ever, to receive the virtue which proceedeth from the sun, because the difference of meteors dependeth wholly vpon these assured grounds it is not possible to prognosticate of either. Last of all, they allege {αβγδ} &c. that God& nature work nothing vainly: but what is this to the purpose? unless they prove, that there is none other use in nature of the stars and Planets, then to garnish or disgrace nativities.  
I know that Aristotle affirmeth the lower partes to confine upon the higher, to this end, that their virtue may be guided by their influence: but his meaning reacheth onely Ad mundum elementarem, as appeareth by the circumstance of bordering, beside, his treating onely of the meteors in that discourse, shows that he meant to proceed no further. Wherefore I marvel that some of the germans sought a shelter by this work, which rather ouer-throwes their cause, in respect the Philosopher ascribeth the congealing of the meteors, to the places wherein they rest, without so much as any thought or conceit of a constellation. One of them objecteth, that mere Persicum waxeth exceeding rough, at such time as the Sun entereth into Virgo, and becometh calm again at his approaching unto Sagittarie, which proves a property. But herein they are ouer-shotte, for if the general configuration of the Planets bear a stroke in this, then sometimes when they were affencted in friendly sort, it should fall out otherwise, whereas we find that course to be vnchaungable. Therefore we must derive this accident, either from the sun who worketh diversly, according to the place from whence his beams descend, or from the water itself, which hath as well( no doubt) prescript and certain lines and limmets when to move, as the humors of our body. An other reason may be brought, to prove a certain interest in Planets, because they that inhabit under the Meridian, are exceeding timorous, effeminate, and born to servitude. The reason is not, because Saturne gouems there, for the beasts are most courageous in India, and the men long lived where he claimeth equal rule: but when excess of outward heat, draws out the virtue from the center to the vpper partes, it leaveth in the visage swarfnes, and in the mind pusillanimity. The ●ase is so much the more evident in this respect also, because in the North it is far otherwise.  
They tell us that the sea is ruled by the moon, we grant it, and in like sort are the seasons by the sun: but what maketh this to the purpose? when causes are converted with effects, we deny no consequent, and yet I know that deep Philosophers haue yielded▪ other reasons no less probable of ebbing& flowing of the waters: but because my lay sure will not serve nor give me leave, to gauge all vessels to the bottom that they seek to set one brooch for defence hereof, I will only tell thē that to prove an universal regiment of Planets in all human things, because the moon bears rule in tides, is a fallence from the special to the universal.  
Melanchton seeketh to breath life into this arte by a common experiment, that children which are born octavo mensae, never live, because Saturne, who prevaileth in that month, hath blasted them. I answer, that this particular assignment of every month, wherein a woman goes with child, to one roving star or other: is too vain a fable to keep credite with the learned. It is true, that sundry hurtful accidents befall a woman inwardly, about that month, wherewith her tender infant being much offended and enfeebled, is the weaker and worse able to continue. They teach, that all our inundations, plagues, famines &c. proceed from the contagion of the air: the air receiveth the contagion from the Planets, therefore the Planets are the causes of our misery.  
upon this point we must consider, that as the heart is the fountai● of all faculties, and sendeth forth that virtue which must keep all whole, entire and sound: the like is Virtus ceeli in the state of all things upon earth, and therefore with as good authority, we may make the heart a cause of our disease, because it giveth life to every part, or the magistrate& author of mishaps, who keepeth order in all states, as the Planets causes of our harms, which serve onely to effect and bring those accidents to pass, which are engrafted and conceived in the womb of nature. If some Planets be cold and others hot, how can it be( saith holy) but a general concourse or meeting of one sort, must be the cause of floods, of others bring forth parchinge and unseasonable heats? &c. But we must observe, that in the Planets is no kind of excess or rage, but a sweet consorte which ripens, as the nature of the thing wherein it works is disposed or inclined: and therefore so often as we hear of any jar, we must impute the same to the four stringed instrument beneath the moon, I mean the strife of the four elements, which though the hand of heaven play never so sweet music, will sometime sound out of order. If then the Planets haue a stroke of rule and empire over elements, it is to stay them within bounds, but not to further or assist their violence. If Mars be prince of choler, jupiter of blood: it is not to inflame, but to mitigate and qualify. The proper heat of bodies sustaineth and conserveth them, the violent and raging heats come not from heaven, but either from the matter or the elements, whose qualities exceed and range too far beyond all scope, to yeld obedience and service to the mild and gentle sceptre of the planets. Wherefore we may learn by this, to shun their doctrine like a Dragons den, which impute all fails of nature, all accidents of fortune, all oversights of error▪ all escapes of stubborn will, to the rage of influence. These are the reasons, that are vouchsafe by the proctors and abettors of astrological discoveries in their own defence, which I thought good to touch as time would give me leave, least otherwise our aduersaries in this point, might haue complained of a verdict without an enquiry. I know that some of them, haue pylfered certain other colours and pretences out of the word of GOD, which when I once begin to look into, their reckless audite shall be corrected and displayed accordingly. In the mean time, I must crave pardon for my long discourse about the iudgement of the stars, wherein, though many things may want to the satisfaction of a searching head: yet am I sure, here is enough to warrant my contempt, and to disgrace their vanity.  
The matter must be touched once again, and therfore for this time I will proceed no further, then to council and aduise all well disposed wits, to stint their guesses in a mean,& always like good sheep give ear to the voice of their own shepherd, who watcheth for our souies, and giveth warning by the prophet not to fear the signs of 
Iere. 10. 2.  heaven, whereof the gentiles are afraid: Quia leges populorum vanae, because the laws of those sorts of men are vain, and their receipts are like the Poticaries boxes, Quorum tituli habent remedia pixides 
Lact. de fall. rel. cap. 22,  venena, whose inscriptions are wont to promise help, when their contents are poison.   

THe last branch or mean, whereby the contagion of unlawful 
Conference with damned spirites or familiars Eze. 19. 6.  prophecies, is conveyed into the mindes of mortal men, is conference with dampned spirites or familiars, as commonly wee call them, which may fitly be compared to those pretty cubbes, which( as the Prophet speaketh) Nunc leones facti didicerunt praedam capere& homines devorare, Being now grown to be lions, haue learned to devour men, and to lie in wait for their booty. Cleombrotus having sequestered himself, from the fellowship of men, and dealings of the world, for the space of many yeeres( as plutarch writes) frequenting onely solitary woods and caues, that by this mean he might acquaint himself the better▪ and become more inward with the fairies and satires: was at the last informed by the principal of that ungodly crew, that {αβγδ}, were spirites, which sometimes had dwelled in bodies among men, and afterward in respect of many grievous sins, were fined at this penalty, to wander up and down like ●yons( as saint Peter says) seeking whom they may devour, to inspire by dreams and Oracles, and to furnish men which were assigned to that honour with the gift of phophecie.  
This passage( I confess) is not agreeable in every point, with that which is affirmed by saint Peter, that God spared not angels sinning: but being drawn down by the ropes of hell, delivered them to bee 
2. Pet. 2. 4.  tormented, that they should be reserved unto iudgement: nor with that of Lactantius, that they became members of the devils guard, &c. but 
De Origen. lib. 2. cap 25  notwithstanding it approacheth nearer( then heathen writers are wont) to the school of verity. I need not waste good time, nor blot my paper in confuting their unsensible conceits: who constantly beleeue, that there is neither any certain hell, nor shall be spirites till the latter day, because the follies are too gross and palpable. They might as probably suppose likewise, that there were no heaven, for if satan be Princeps tenebrarum, as Christ is author of all light: wee must as well determine of a place of torment as of reward, and that forth with also, or else the rich man might haue had a longer time of respite, and of taking breath before his execution.  
Beside, there is no doubt, but as God is never absent from his flock that put their trust in him, so the devill( as experience doth teach) attendeth at an inch upon his own decree fauorytes. So soon as God had quiter abandoned and forsaken Saule, a wicked spirit took sure hold of him: neither let it move the godly, that the Scriptures call the same Spiritum Domini malum, &c. The evil spirit of our Lord, for he carries not that title as a minister of grace, but as an instrument of indignation: even as in another place the Scripture called sleep, Soporem Domini malum, not that our GOD is one of those, which as Elias said of Baal, Dormit vt excitetur, was so fast in sleep, as he had 
3. Re. 18. 27.  need to be awaked, or that it is possible for his eye lids to slumber or to sleep that defendeth Israel, but because it pleased him of his abundant 
Psal. 120. 4.  mercy, to preserve his servant david under this darcke cloud, from the malice of his enemies.  
This honey may be gathered out of a spiders web, the rancour of the Serpentes heart is converted to the benefit of Gods elect, his poison turned to restorative, and all for the trial and approved taste of mans obedience to God: for the come which is not grynded in the mill is eaten up with worms, the ground which is not eared, bringeth weeds, the garment which is worn by no man, is a pray for moths, the purest steel, without some kind of exercise, will soonest gather rust, and the sharpest wits, if they be not set on work, wax wild and ignorant.  
But to return to the discovery of satan, it was he that seduced 
Gene. 3.  eve, that undertook to become a 
1. Re. 22. 22▪  lying spirit in the mouths of the Prophetes, that when the Priest should stand before the face of God, got him on his right hand, Vt 
Zach. 3. 1.  aduersaretur ei, that he might oppose himself against him, and 
job. 1. 6.  which thrust in with Gods children for a place in his presence, when job should be tormented. The spirit which appeared to the sorceress, those that were cast out of possessed men and women which exclaimed against paul, beside, the difference which our saviour putteth between his real body, and the spirits that haue neither flesh nor blood, declare most notably, that such things there are, and they that are incredulous, and will give faith to nothing in this point, may peradventure feel their sting, before they can be able to descry the substance. The 
Euseb. lib. 4 cap. 7.  Gnosticke heretics which sprung from Carpocrates, dealt openly by magic. Simon Magus was 
Acts. 8. 11.  reproved in the acts, and 
Socrat. in histor.  Alexander condemned at Ephesus for conjuring 
In 1. Thesso. hom. 11.  Chrysostome writeth, that the air is charged and replenished with a swarm of wicked spirites, which falling from the top of happiness with their monarch Lucifer: haue ever since that time buffe●ed the saints, and infested all the godly with their trains and subtiltyes. 
Lactan. de falsa. sap.  Lactantius is of the mind, that the cutting of the whetstone in sunder, which is ascribed by livy to Accius Naueus, the conducting of the ship, by the girdle of 
Liu. lib. 3.  Claudia the vestal virgin, which before, no force of men could move, with diverse other wonders of like weight, were a●chieued by familiars, who having been condemned by the just and righteous GOD, to dig at the metals, study nothing more, then by what means to increase and and augment by policies, the number of the damned. sometime they take upon them such strange shapes and forms, as may best serve their turn: of which kind the devill was, when he saluted eve in the resemblance of a Serpent, and so were they, whom Eusebius terming 
Euseb.▪ de prep. ivan.  Potestates ab oculis seclusas, powers secluded from our eyes, affirmeth to haue been at the beck and call of conjurers in the time of Constantine, sometime they lie close under the signet of a ring, in readiness to be employed, according to the need of him that pawns his soul for his pleasure, and sometime, though there be a privy pact or covenant between men and them, yet to declare their properties and wherein they consist: 
Euseb. lib. 4 cap. 7.  Nefaria hominum animis inijciunt somnia, they convey ungodly and unlawful dreams into their mindes▪ &c. Plato confesseth, that from these 
In Tim.  , &c. All divination I take to be their ancient experience so seasoned with observation of events, which haue succeeded oftentimes: as their guesses and conjectures( by good reason) must be more then probable. For whereas our lives are so short, as not onely the Prophet compareth them to the length of a span, but our own experience beside assureth us from time to time, that when we should be wisest and begin to judge by rule, either we forget with extreme age, or are swept away with death, those petty counsellors haue boddies made of air, which maketh thē so light, and beside, they remain most clear and free from mixture of all carnal qualities, that might abridge or cut short the time of their continuance: wherefore, if aged men be counted wyfer for their time, and preferred in respect of their experience, which is the ●alte of wit, before the froth of youth, how much rather spirits, which are not onely hore-headed and in veterati dierum, as the Iudges were which lay in wait to entrap Susanna, but withall {αβγδ} that is, as Lactantius expounds the word, skilful in many things, comparing all 
De Orig. erro. lib, 3.  cuents and counsels( since the fall of Lucifer) with the present.  
There is no doubt, but as we may learn by the same father, it is easy for them to speak like learned men, but true they can not speak: because they never learned truth of him that is almighty. They are ignorant in no kind of arte, which is the cause why men are prompted with so many wicked principles as are given out, to make things probable, which of themselves are peevish and ridiculous. Beside, as wee are taught by scripture, that it pleased God to infuse strange properties into herbs, gums, mineralles, beasts, metals; plants, and stones, 
De doct. Christ.  for the benefit and behoof of men: so these observing both the common use and secret virtues of the same, bring many things to pass by ordinary mean, which men for want of understanding, Instigante maxim vicio curiositatis &c. the 'vice of curiosity( as S. Augustine writes) chiefly provoking them in hope of carnal and false happiness, ascrib to miracles.  
The shadows and illusions were exceeding strange, which Sedechias a deceitful Iewe presented before Lewes the Emperour, so were 
Blondus In hist.  those before Fredericke the second, Fraunces the first french king of that name of later dayes, and a swarm of others, which are repoited by the writers: neither ought they to seem strange to us, since the works of God are far more deep and infinite, then that they may be sounded by the wit of man, or comprised in the narrow compass of his memory.  
I was present myself when diuers Gentlemen& noble men, which undertook to descry the finest sleights, that Scotto the Italian was able to play by Legier du main before the queen: were notwithstanding no less beguiled then the rest: that presumed less upon their own dexterity and skill in those matters. Wherefore if Iuglers may cast a veil before our eyes, whose stratagems are in comparison but plain and gross: by how much more fine and nimble may we deem famyliars to be, which hover in a cloud and cannot bee discerned? When they seek to blind us, Praestigijs sensum excaecantibus, as Lactantius tearmerh them. Who knows not how strange a mask of death, Aqua vitae burning with bay salt, casteth upon all the faces of the standards by, so long as the substance of the air is infected by contagion of the vapour. I make no doubt, but Laban was persuaded in his heart, that jacob caused all his lambs to speckle and appear with party colours, after the bargain was concluded priuatlye between themselves: and yet the Scriptures signify, that the pylled hazel twigs( which were laid in the gutters near unto the places where the rams and Ewes should meet and ioygne together, were the causes 
Gene. 3. 37.  of the accident, for hwith what assurance phantasy taketh hold, of all impressions that are made in the time of breeding or conioygning, the Philosopher himself can teach us in his ploblemes.  
This I speak according to the course of nature onely, without any kind of intermixture with the providence of God, which worketh above 
Gen. 30. 15.  the course of reason. again, Rachel having learned that Mandragoras was a singular and special thing▪ to cause women to conceive, was contented for the same to depart with her husband, to her sister for one night, &c. If then the spirites understand these things, and greater things then these, why should we not beleeue, that they are able to inspire a knowledge of the same, by dream or otherwise? As if it were achieved by themselves, and afterward to give a likely guess, by matching and comparing simples, with the state and preparation of the subiects whereupon they are to work, what success will follow. And as for deceiving of the sight, I count it easiest of all, for if the devill were neither unable, nor afraid to represent a figure of all the world, to the eyes of Christ our saviour vpon the mount near to jerusalem, with all 
Matth. 4.  the royalties and principalities belonging to the same( although the least of them could not stand or bee contained in so straight a room) howe much bolder dare he bee with us, and howe much sooner are wee like to bee deceived with his colours? I speak not of their tricks in altering sometime the sense, sometime the mean, sometime the object, and sometime all three together, casting and dispearsing diverse fumes and vapours, by which we are moved to misdeeme of things that are subject to the sences, overseeing what indeed we see, and yet thinking that we see, what we do not.  
Another mean, whereby the spirites are more able to give warning touching things to come, is supposed to consist in the quality of the place, from whence they look. For as the Sen●inell, who kept the watch, espied the post that hasted to the King, before all other( though desires in this point were alike) so there is no doubt, but flickering aloft, and noting what is done in every parte and quarter of the world, the spirites may more easily divine, and give advertisement by sleep, or otherwise accordingly again, because the spirites are not clogged with this unwieldy lump of flesh, which not onely taketh off our edge of wit, and sinketh us more deep into the drossy mould of earth, then were expedient for the sharpness of our sense, but stynteth us beside to certain limits and degrees, in bringing great effects to pass: wee must alotte unto their share a far greater slight of agility and nymblenesse, in removing hastily from one coast to another, and by consequent in bringing news with greater speed, then either Fraunces the post, or any other whatsoever in the world can carry.  
Iodocus de Rosa was wont to say, that he would put none other messenger in trust with any cause of weight, then him that lodged one night at Constantinople, and the next under his signet. The spirit Orthon brought intelligence out of all corners of the world, to Gaston earl of Foix( as Froizard writes) though not by providence, but by celerity. Such another had that worthy Socrates( in whose praise Plato both spake and wrote so much) who brought him daily warnings and advertisements of perils that were imminent: not that his knowledge was divine or absolute, but rather by removing from one corner to another, found the plots and pyt-falles which were addressed and provided by his enemies. The spirit or familiar, which daily called 
Soc. histo. lib. 7. ca. 10.  vpon Alaricus( as he related to a certain godly monk) to begin his voyage toward room, came from the devils court undoubtedly: who finding the weakness of that quarter after long debate by ciuyll war, drew the tyrant thither for the spoil and murder of the godly. For example, if we demand intelligence concerning the state of any friend of ours, in Germany, or any other place, as in what sort he spends his time, what enterprise he takes in hand, or when it is most like he will return: the spirits are there with enterprise he takes in hand, or when it is most like he will return: the spirits are there with a trice, and taking first a view of his estate and exercise, then keeping well in mind his speechees, and those likewise of his friends, they cast an eye to the means of preparation which he makes, either to remain or to set forward. This being done, and having linked one probalitie to another, it will not be hard, either to bring a true report, or at the least so probable vpon these grounds, as men will take encouragement to be made fools at another time, in the like manner. If the question arise about the cutting of a purse, it is not hard for some of these ungodly spirits, which inspire the thief first with this intent to steal, taking notice of the fact, observing with great heed and diligence, what plot the thief sets down to scape away: and being privy, either to the spending or bestowing of the money, it is not hard( I say) for them to descry the persons by one mean or other. If we demand of them, what shall betide the Princes or great men, that are yet in health? They take in hand to judge by scanning of their diet, exercise, and soundness of the vital partes within, by the friends or enemies which lay plots, either for their safeguard or their overthrow, &c. If when they are not well at ease, sometime they wait in his Cabnette, another while they listen to the iudgement of the learned touching the disease, and at the length deliver out an answer, for the feeding of their clients hope which hath been clotted up of many probabilities. But mark howe sundry and unstable their conjectures are, for if either he that meant to return homeward out of italy change his will, or GOD forgive the sin of sudden death, as he did to Ezekias, or any other accident occur, which was not thought off when the preparation was made: all which they haue told is false, and all that they can promise is a fable. The spirites can divine no further then the disciples, which supposed that the storm would haue devoured, both 
mat. 8. 26.  them and the vessel wherein they were: but Christ made both the winds and waters to retire at his warning. They can but guess with husbandmen, that such a Fyg-tree, standing in a good place for receiving of the sun, and being planted in a fruitful ground, is like the next year to bear: but after it is blasted by the breath of GOD▪ and that 
mat. 21. 19.  his word hath warranted▪ that no fruit shall grow thereon for ever, farewell imagination.  
They can but fear with all the mariners that when the tackle hath been rent and torn, the ship cannot continue long: but he that gave so many souls to paul, is able to defeat their probalities. And 
Acts. 27.  this I take to be the cause, why they that depend upon the credite of those limbs of hell, are so foully and so often bleared and abused, in the comfort or discomfort of their enterprise. moreover, they divine sometime at moods and passions of our mind, according to the likelyehood or measure, whereby we seem to discover and bewray the same in outward show, as for example, if a man be red in the face, they think it proceeds of anger, if pale, of envy, though these signs be fallible: and therefore saint Augustine having written in his former 
De divi. dam. cap. 3.  works, that spirites were able to descry the conceits of men, Non solum voice prolatas, said& cogitatione conceptas cum signa quaedam ex animo ex primantur, Not onely after they had been delivered by voice, but conceived in our thoughts, so far as signs bewray the mind, &c. He repeateth it again, affirming, Rem occultissimam se dixisle, maiore asseueratione quam debuit▪ That he adventured vpon a matter that was 
Aug. Retra. lib. 3. cap. 30  exceeding profound and secret, with greater boldness then he ought: for whether certain tokens be delivered to them, which are obscure to us, or whether by a spiritual discovery they come to know those things, &c. Aut difficile potest ab hominibus, aut omnino non potest inveniri, either very hardly or not at all, it can be found out( saith he) by men that are mortal.  
Thus timorous, wary and respective was this learned Father, least any man might err by mistaking his conceit▪ in a matter of very slight account: whereas now a dayes, a number are so rash and peremptory in delivering their grounds abroad, as if they could not err at all, or sudden words might be received as approved oracles. Well then, since Caesar wept upon the sight of Pompeies head, and Annibal is said to smile at the time of his chief disgrace: we may be bold to conclude Dissimulare frontem, that the forheade which is holden for the seat of shane, can dissemble upon cause, and that God being the true and onely searcher both of hearts and raynes, it is not possible for any moore to know what is in man, then Spiritus hoins qui est in illo, the spirit of the man himself which is within him. The last, and( as I think) the shrewdest mean, whereby the spirites enter into credite 
1. Cor. 2. 11.  with the world, by giuing warning of events to come, is, when they tell no more then falleth to their part to execute: for as the blessed angels are spiritus administratorii, ministering spirites, for their behoof 
Heb. 2. 14.  whom God hath called to the state of grace, so the devill with his black guard, are the means and instruments which God hath used and employed in all times, as the scriptures teach, either for the trial of the godly, or the chastisement of the wicked. Ego creaui interfectorem 
Esa. 54. 16.  ad disperdendum, for I( saith he) haue created him that killeth to destroy, not by infusing malice, but by turning wicked means to the glory of his kingdom.  
We may not say that God made Iudas an unthankful man, Vidit enim 
Gene. 2.  cuncta quae fecit, et erant valde bona, for the saw all things which he had made, and they were exceeding good: but after he had found( according to the sentence of the Prophet) that perdition began to flow from the fountain of his own corrupt conceits, it pleased God of his abundant mercy to permit▪ that this pricking thorn should be changed, and transformed to the crown of immortality. Well▪ to proceed with that which I haue now in hand, the devill having received warrant from the mighty one of Israell, to visit and 
job. 1. 12.  afflict whatsoever job possessed in the world, so that he stretched not forth his hand upon himself: might haue hunted for the title and credite of a Prophet, by giuing warning before hand, that such a day the Sabes should drive his cat-tail into foreign lands, and make havoc of his ministers, that an other day his flocks of sheep should be consumed, with a flash of fire falling down from heaven, and that a mighty storm shaking the four corners of the palace, wherein his sons and daughter were feasting, the fourth day should crush them a● to dust, all this he might haue signified, as well in that respect which I haue told before, as because storms, winds, and mettelles of fire, are near adjoining to his dwelling place, and yet we see, that neither he foresaw more then was in himself to sand, nor persisted any longer in this wreakful course, then it pleased God to suffer.  
The spirit, which had licence at another time to prevail against Achabs prophets, might haue discovered beforehand, with how many sundry suits of lies, they should endeavour to deceive the King, because himself was in Ore omnium, in the mouths of all them, and yet it had 
3. Re 22. 2●.  been no great matter considering the case,& that God himself by sufferance, not satan by prerogative, is said, to haue sent the spirit of lies into the mouths of all the prophets. Quoties enim alicui populo, vel urbi aliquid mali impendet, spiritus se id facturos oraculis, vel prodigiis pollicentur, For so often( saith Lactantius) as any mischief hangeth over 
De Orig. err. lib. 2.  a people or a city, the spirites undertake to work this by themselves, that men by building Temples, making sacrifice, &c. to them, may deprive GOD of his honour, casting an outward flourish and appearance, as if it lay in them, either to abate or aggravate, whereas in very deed, they are teddered and tied like an ape to his clog, and as saint Augustine noteth, dare not dig one inch deeper, then the stint of their direction. Their chiefest interest is found to consist in this, that 
Lact. ibid.  Quoniam spiritus sunt tenues& incomprehensibiles, insinuant se visceribus hominum,& occult in visceribus operiuntur, Because they are thin and incomprehensible spirites, they insinuate themselves into the bowels of us men, and within the same are covered. Last of all, those Angeli mali, bad angels, by whom God sent down the wrath of his indignation vpon Egypt, might haue arrogated the wonders to 
Psal. 77. 54▪  themselves, and vaunted many dayes before the mischief came to pass, what revel they would keep, &c. Though the case concerned them in no sort otherwise, then as hang-men, or public executioners of iustice, after the sentence is pronounced. Against this principle, that the devill can tell nothing( because he knows nothing) that is absolutely future, they may perhaps object, that he knew Christ to be the son of the living God, which is not true, for then he would never haue made a 
Matth. 4.  proof, by tempting him with pomp of outward shows, whether this were he or not, that should destroy the glory of his kingdom. Beside, 
Col. 1▪ 25.  it could not be verified, which is affirmed in the Scripture, that the mystery of his coming was concealed, A seculis& generationibus, from ages and generations, nor saint paul should haue been one of the 
1. Cor. 2. 1.  first, that had revealed that wisdom of the euer-lyuing God, Quam nemo principium huius seculi cognovit, Which none of the Princes of 
John. 14. 5.  this world haue no part in him: if the devils had been throughly 
John. 14. 5.  instructed, in the course and order of his coming.  
Why then perhaps some one or other will demand, what moved the wicked spirits, to aclowledge Christ, in sundry places of the text? and his Disciples likewise, to be the ministers and messengers of truth? &c. mary, saith saint Augustine, even as Trysmegestus, both might and did attend with fear and quivering, the ruin of his blocks almighty, when he heard the holy Prophetes red, or as Plato was inspired with a certain dim and duskishe light, by meeting with some parte of the books of Moses, as the learned Fathers think, while he travailed in Egypt. For though the Eunuch could not understand, 
Acts. ●  who was that lamb which should be sacrificed for the sins of all the world before saint Phillippe( by direction of Gods holy spirit) adioygned himself and drew near to the Coche: yet that they were to wait for such a lamb, was plain enough, which made him pause and muse vpon the matter. The devils memory was not so weak and shallow, as to forget what had been sounded in his ear so many yeeres 
Gene. 3.  before( with grief and sorrow to his heart) that a womans seed should bruise the serpents head, that the line of Abraham should flourish and 
Esai. 4. 17. Gene▪ 12. 3. Psal. 109.  remain for ever, that the virgin should bring forth a son, and that the son of david should sit on the right hand of GOD in his kingdom: wherefore, he wanted not just causes of mistrust to take down his crest, nor some colours of encouragement also, to content his humour. The star which brought the wise men to the crybbe, wherein the babe was laid, together with the melody which angels made in heaven, and sheepheardes heard on earth, for the birth of this divine creator and redeemer of mankind, made him sore afraid, least men awaked with so clear a light, would forbear to rout any longer in the sleep of incredulity: but when he looked back, into the playnenesse and simplicity of his bringing up, supposing that a King 
Dial. cum. Tryph. judaeo. Luke. 2. 51.  could not apply the craft of a feely carpenter, as justinus Martyr writeth that our saviour did, nor the son of God subject himself to Parentes, as saint Luke reporteth that he did likewise, he began to look aloft again as before and and to neglect the miracle. Within a while, it strooke him into another melancholy dumpe, to see the greasy Doctors of the Synagogue, so deadly shaken and miraculously put to silence, by a child of twelve yeeres of age: misdoubting least this might be the 
Esai. 33. 18.  Prophet▪ which should confounded the wisdom of the world, &c. But when he found him subject to the pas●rons and infirmities of flesh, Excepto peccato, excepting onely sin, his courage began to kindle, and his spirits to revive with a better satisfaction. The worthy commendation which saint John the Baptist gave to christ, professing himself to be his minister and fore-runner to prepare his ways, and withall the voice of God agnizing him from heaven, to be his onely son in whom he took delight) caused him to quiver and shake from top to to, and 
Mark. 1. 11.  so much the more, because the very words themselves, accorded in so sweet a tune with the voice of the Prophets: but imagining that so great fear, as Christ pretended, by eschewing and avoiding warily the traps, which were set for him by the Pharesies, was not agreeable with so divine a majesty, as was expected both from a king and a son of God, he recovered and waxed strong with hope, that his own date was not yet expired. afterward, he was amazed and perplexed wonderfully, with the casting out of devils, not in the name of beelzeebub the prince of hel, but of that everliving God, which causeth both heaven and earth to tremble with the terror of his look, and putting all those glozing Oracles to silence, which had so long bewitched men with shadows of divinity, according to that place of the Prophet, Praeualebit Deus aduersus eos &c. God shall prevail against them, and shall 
Soph. 2. 11.  roote up all the Gods of the nations upon earth, and every one of them shall worship him from his own place, even all the islands of the Gentiles, and again, Periit memoria eorum cum strepitu, the memory of them hath perished with noise &c. but when he found howe 
Psal. 9. 5.  readily without resistance, and how lovingly without reproach, he yielded his sweet body, to the shameful and dishonourable death of the cross itself, there is no doubt, but out of that vessel full of vinegar which stood by the cross, life was flashed into his face, and whatsoever 
John. 19. 29.  reason proved Christ to be a man( as in very deed he was) served for an argument to satan that he was no God, though he be sure both now and in the latter day to find him so. Last of all, the laying of his body into earth, and casting of a mighty ston upon the grave to keep him down, made all the devils in the burning lake to smile but after they had seen his soul in hell, and understood according to the promise of the Prophets, that it should not tarry there, but resuming the same body which it had before, ascend to heaven,& possess the kingdom which was prepared for him by his father before all worlds: this was the gripe that pinched to the quick, and burst the gull of him.  
This being plain and evident, I wonder how the devils groping in the dark, can serve their turns, that labour onely to blow life into the carcase of this damned act, which giveth a proud check, not onely to Princes in their counsel, but to God in his providence. It was objected in S. Augustines time by some, that forasmuch as God permitteth these familiars, to give warnings in some sort, we may conceive that he misliketh not the same, by which sly reason we may like wise justify swearing, disobedience, adultery &c. because upon a merciful and tender care, to wait for our repentance till the last▪ he gave order that the cockle should be suffered to grow together with the wheat, till the time of harvest. We see, that diuers haue been punished for like offences in this life, and therfore if this argument be good, Cur permittit Deus ista displicent? why doth God permit these things if they displease? it is as forcible in all respects on that other side, Cur punit Deus ista si placent? why doth he chastise these things if they do not discontent him?  
In defence of spirites, some perhaps will allege out of job, that 
job. 33. 15.  when we are sleeping in our beds, God openeth our ears& instructeth us with discipline, as though there were no more ways to the wood then one or whatsoever is exemplified in scripture for the ministry 
Lactan. de Orig. err.  of the blessed angels, whom it pleased God to use: might be perverted to the countenancing of the wicked spirites, Qui morbos cient fomni terrent mentes &c. which stir up diseases, affright the mindes of men with dreams, distemper their conceits with lunacy, and by such like means enforce them to come under the the shadow of their wings for succour. At the length the Proctors and defenders of this arte, finding themselves altogether void and destitute of reason whereby to defend their cause, appeal to the pretended apparition of Samuel, supposing that as well the Coniuters of 
1. Reg. 28.  this time as the sorceress which dealt for Saule: may call vpon the spirites of those men at the least,( who during life) were most unblamable in the sight of God and his angels. But mark howe far these wilful personnes do mistake the pole, by which they set their rule, for neither did this spirit utter any things in all his speech, which might not be collected probably by the canuase of a crafty wit, and matching probabilities with skill: neither was that spirit Samuel, but satan in his likeness, how soever diuers of the learned sort haue been deceived, with an outward flourish and appearance of the letter. southhampton we find, Literam occidere, and as S. jerome writes, though the 
2. Cor. 3, 6,  scriptures glitter in the bark, Dulciores tamen sunt in medulla, yet are they sweetest and most delightful in the marrow.  
For the finding out therefore, of the proper sense and meaning of this place, we are first to note the manner of the womans speech, affirming that she saw Gods ascending out of the earth &c. whereas the true Samuel, who knew no more then one immortal and onely wise God, was not like to consort with so large a come. Secondly these Gods which the woman espied came out of the earth, which proves the not 
De Origin. err cap. 2.  to be divine, for as Lacta ntius hath noted, and to very good effect. Nihil terra humilius nisi mors et infernum, nothing is lower then the earth saving death and hell &c.  
It is said of Henoch, that he was 
Gen. 5. 24.  taken up by God. The Angels gabriel and raphael, were 
Luk. 1. 26.  were sent from God, that is from above. The bosom of Abraham was in so high a place, as the wealthy cormoraunt was fain to 
Luke. 16. 23  life up his eyes, before he could perceive the blessed state of happy Lazarus. christ told the Phariseis, that as he descended like an Eagle from 
John. 8. 23.  above: so they chattered like pies upon the ground, and therefore afterward he mounted and ascended to his father. In like sort, saint paul adviseth all men that arise again with christ, that is as I conceive, which having mortified their carnal members in the merites of his blood, are happily restored to the state of grace and hope, from which they fell, 
Collos. 3. 1.  Quae sursum sunt quaerete, seek those things that are above: because every 
Ima. 1. 17.  perfect gift, descendeth from the Father of all light, &c. in whom consisteth the true fountain of divine conceits, and the roote of godliness. On the other side, it was assigned to the Serpent as a bitter curse, to walk vpon his breast, and eat 
Gene 3. 14.  earth all the dayes of his life, and the strength of the same Serpent, is affirmed by the Scripture, to bee chiefly in the 
John. 10. 11.  navel, which is almost the center of mans body, as the earth is of the world, &c. But above all we may not forget, the conjurers which were put to death by Saule, 
1. Sam. 28. Esai. 29. 4.  Pythones in ventre habuisse, to haue had spirits in their belly. And thy voice( saith Esay) shal be out of the ground, like him that hath a spirit of divination. The wise men( as some call them) of Hetruria, from whence these toys haue been dispersed over all the world, established their arte vpon tradition of an old wives tale, that a certain savage or wild man should be taken up, as husbandmen were caring& manuring of the ground, who first vndertook to prophesy. 
John. 3. 31.  But Qui de terra est de terra loquitur, qui de coelo venit supper omnes est, He that is of the earth, speaketh of the ●arth: but he that cometh from the heaven is above all, and in this respect, saint james calleth all wisdom that is opposite to this, 
Iam. 3. 15.  Terrenam, animalem, diabolicam, earthly, sensual, and devilish. wherefore, whosoever will be credited or regarded in his prophecies, ought to deduct them from the pole, rather then from the center. readily, for as much as the spirit suffered the King to fall down, and worship him as God without reproof, it is apparent, that he neither was nor could be Samuel: for as the Bee wvll never gather honey, where the blast of any Cockatrice hath been, so GOD disclaymeth all estates that deprive 
Acts. 14. 12.  him of his honour. Therefore when the citizens of Listra gave out a foolish speech or rumour, that certain gods were descended from above in the shape of men, and heerevppon would needs haue adored Barnabas for jupiter, and paul for mercury, Quia ipse erat dux verbi, 
Apo. 19. 12. Apo. 22. 9.  because he was the chief speaker: the blessed messengers of God, in token of their deep detesting honours, that were onely due to God, fell to rend their garments, and to stay the streams of an unfaithful multitude, by publishing their humanity.  
The angel would not suffer John to worship him, in respect he was but his fellow servant in the mystery of truth, and therefore by the like example of inordinate desire of divine honour, which the devill uttered to Christ upon the mount, when he made a proffer to inueste in him the right of all the kingdoms of the world, so that he would but onely fall down prostrate and adore him: not so much for 
Matth. 4.  pride alone, as for disproof of that divinity which he began to fear in christ, we may conceive what wolf was clothed in this simplo 
Augustin. epist. 49.  weed, for as saint Augustine writes, the reverent humility either of angels or of godly men, rejecteth such base kindes of adulation, when simplo personnes, either upon ignorance or weakness, are most prove to tender them. King herod, not for procuring( which I cannot find) but for admitting onely without any check, the lauishe 
Acts. 12. 22.  and blasphemous speeches of that glozing multitude, which compared his rude voice, with the voice of God( as Midas gave sentence on the side of Pan, against Apollo) was eaten up with worms( a notable example to stint Princes within the bounds of moderation) and the 
Socrat, hist. lib. 6. cap. 7.  foolish Moonks which smiled on Theophilus, for affirming that their visages were like the face of God, escaped not the rod of his correction.  
If our purpose be to offer sacrifice to GOD, as the angel said to Manue, we must, Soli offer Domino, offer it to God alone: who i● a jealous God, and touching poyntes of honour, will not bee counterpeyzed or weighed down by any. If we mean to worship as we ought, we must beware of craving worship, that is not agreeable. For the devill labours not for honour at our hand, because it maketh him more honourable, but ourselves more wretched, neither ●ath he so great hope to advance himself hereby, more near to the throne of grace, whose case is desperate, as to deject us from the scaling ladder of humility, whose state is comfortable.  
Then must we note, the providence and deep foresight of the holy Ghost, which presupposing at what mark the curiosity of aspiring minds would aim, to take away the colours of abuse, resolveth in plain terms, before this dialogue between the King, the devill, and the woman, were in hand, Non respondisse Dominum regi, neque per somnia, neque per sacerdotes, neque per prophetas, that GOD would yield no kind of answer to the King, neither by dreams, priests nor prophetes. whereupon we gather, that if this spirit had been of the lawful kind, he would haue used silence as the rest had done, and in respect he did not, it is plain he was a counterfeit. Furthermore, those very words which are used by the spirit to the witch. Quare inquietast▪ me? Why hast thou diseased or disturbed me? Are an evident and certain proof, that he could not be Samuel, unless we would be so simplo as to think, that the souls of the godly are at the beeke and devotion of the reprobate, that Sathans ministers are able to disturb the rest of blessed Sayntes: or that the prophet Samuel( whom God so much regarded) being no less assuredly established in a place of ease, then Saul was like( so far as men may judge) to be dejected into the pyrte of hell, either would or could abandon his secure and happy state, to content or please the forceresse, whom both the kings laws as yet vnrepealed, had adiudged to the pains of death, and Gods laws vndispensable reserved to damnation. Saint paul had no great reason, to forbid exceeding 
1. Thes. 4. 13  sorrow for the dead, nor to pray daily that he might be 
Philip. 1. 23.  dissolved, and remain with christ, nor S. Stephen to recommend his 
Acts. 17. 59.  soul into the hands of God, nor Lazarus to make account of the bosom of Abraham, wherein saint Luke says he was 
Luke. 16 25.  comforted, nor the thief to rejoice in 
Luke. 23. 43  Paradise, though christ were his companion: if their condition after this life we●e no more secure and safe, then to be rossed and tur moyled, checked or commanded at the will and pleasure of the reprobate. The Scriptures teach us in another sort, that the 
Sap. 3 1.  souls of the just are in the hands of God, that they 
Apoc. 14. 6.  rest from their labours, that they deal or intermeddle not with anything, that is archeeued under the compass of the 
Eccle. 9. 6.  sun. They shall neither 
Apoc. 7. 16. 17. 18.  hunger nor thirst any more, the sun shall not light upon them, nor any other kind of parching heat, for the lamb which sitteth in the middle of the throne, will guide them to the springs of life, and wipe all tears from their eyes, &c. To conclude, 
Eccle. 12. 7.  〈◇〉 pulvis in 〈◇〉 vnde erat,& spiritus ad Deum qui dedit illum: the dust shall return from whence it came, and the spirit unto God who gave it. In this respect we read, that after once the child was dead, david gave over his lamenting, because the case was past all 
2. Reg. 12. 23  help, and God himself likewise took away losias, that he might not see 
4. Re. 22. 20  the grievous plagues and miseries to come: which had been vain, if either a fonde sorceress could haue called back the son of david, like a post to bring intelligence, or Iofias might by any mean appear again, to seanne or view the wretched state of his own country. Beside, we find so great a 
Luk. 16. 26.  distance to haue been, between the rich man and poor Lazarus, as one of them could neither pass nor convey to other, Ibi 
Au. de cura. pro mort. ag cap. 13.  enim sunt defunctorum spiritus, &c. For the souls of the dead( saith saint Augustine) are in a place▪ where they see no● what adventures happen or fall out to men: otherwise, if it were free for them to be present or assistant at the dealings of this life, as often times it seemeth in our sleep: I am very sure( saith he) my careful mother would not leave me thus, whom shee followed by so many lands and seas to enjoy my company. But as wee may not plough with an 
Deut. 22. 9.  ox and an ass, wea●e a garment that is woven of 
Deut. 22. 11.  linen and woollen, plant a vine 〈◇〉 
Deut. 2●. 9.  diverse seeds, serve 
Math. 6. 24.  GOD and mammon, give ●●●● our names to christ, and entangle ourselves with affiyres and dealings of the would, no more is it lawful for the levites of jerusalem to seek help in jericho.  
If any man demand by the way, why the conjurers should be so desirous sometimes of our hand, as that famous bishop Anathasius,( in whose lap our weavyed mother the spouse of christ, learned once to take her rest) was accused to haue cut off the hand of one called Arsenius. Et es ad magicas praestigias v●i voluisse, and that he would haue abused it to conjuring, sometimes one drop of blood, as the spirit of a witch, whom I myself saw put to death at Cambridge, pressed her with earnest suit, and for want of better earnest of a heaire, a point, a pin, with such like toys: I answer, that this cometh not because the wasted and dead band, is any more able to direct or sway the soul of him that was owner of it, then the foot of man to rule his head, or the fore-castle of a ship to guide the stern, but because the devill would be glad of any bonde or pledge, that might assure him of the soul of man, for which he thyrsteth above measure. The gift itself is naked, Nisi consensu vestiatur, unless as the civilians 
L. 3. C. de pact.  ●erme it, the same be vested and clothed by consent, and therefore the devill craveth rather thy belief then thy benevolence, thy●art then thy hand, thy trust then thy token. The souls of men sleep not( as some report) that John the 22. held in his particular conteytetyll the latter day, but so soon as they are eased and discharged from this clog of flesh: either they fly up to the mountain( as the prophet david speaketh) like a bird, or being heavily depressed by the weight of sin, sink down to the black deeps of hell, the bodies sleep in dust, and shall not be awaked, before that dreadful knell which ryngeth all inn, either to damnation o● Paradise.  
Wherefore, I conclude, that neither souls nor bodies can appear to conjurers, but by a figure or a shadow of illusion, so fa●re as it may take a seeming colour, by the practise of our enemy. For who knows not the devils wonted haunt, in frequenting graues and monuments of those that are departed unto God, as well by that which Tacitus reporteth, touching certain gobbettes of dead mennes bodies digged out of the walled, at such time as Germanious was made away with charms, stamps of lead, ashes half burned, and polluted with fowle stinking matter, Quibus creditur animas numinibus infernas sacrari, 
Annal. lib. 2  by which it was supposed, that the souls were dedicated to the powers of hell: as by him that( as saint mark reports) kept his lodging in 
Mark. 5. 3  the monuments, and would not be tied up in chains by any man, and yet he can pretend no claim or interest, either to the monument which is onely a receit or to the body which was once, and should bee again, 
De falsasap.  〈◇〉 of the holy Ghost, but holdeth on this course for diverse purposes.  
The first i●( saith Lactantius) Vt sub nominibus mortuorum deli●es●ens, 
De Origen e●r. lib. 2.  viuentibusplagas tendat,, that lurking under the names& titles of the deade, be may set snares for the living. It chanced after the decease of a certain honest gentleman, whom I forbear to name in some respects, the devill appearing first to one of his daughters in his wome● shape,& with a voice& ●●un●enaun●e agreeable, and eftsoons to an other, brought the plain& well disposed maids into so strange a plight, as would haue greened any man alive, that had retained in his breast one spark of charity: and this thing seemed strange withal, that for that time wherein the fit of his apparance haunted them, they could as well tell who was come into the house, what they spake or did &c. as any that were present in their companies. The like story for al the world, is written of one Hieronimo an Italian, and likewise of one of the greek Emperours. An other reason of the devils hovering about graues and tombs, is in respect of his own delight, for as he was to man the first author and impulsive cause of death: so doo●h it still content and tickle him more then we can conceive, to rattle among the bones and winding sheets of those, that are laid up to sleep, because the same are( as it were) the flags and drommes of his conquest against Adam.  
again, by nourishing a false conceit in the mindes of simplo and unlearned men, that the souls of the faithful are not harboured in rest, but wander up and down, I can not tell howe, many yeeres( as Plato in diuers of his works, and Cicero in the dream of Scipio set down) before they can arrive in their desired port, he giveth check to the doctrine of the gospel touching heaven and hell, and seeketh privily to quicken and revive the most blasphemous heresies of Philetus 
2. Tim. 2. 1●  and Himenaus, who haue erred from the truth, teaching the resurrection to be past already. Beside, as S. ●iprian doth note, he seeketh by this colour to pretend a kind of interest and title to the bodies of the dead: whose shadoowes( while they were alive) haue chased him like an Otter from one side of the pool to an other. The last reason, whereby we may gather that this was not the spirit of the true& godly samuel, is grounded upon these words, Cras autem tu et filii tui mecum eritis, but to morrow you and your sons shall be with me, as an other of that kind appearing unto Brutus the night before his 
Plut. in Bruto.  end, used almost the like kind of speech, and promised to meet with him the next day at Philippy: where the field was fought, and Brutus both slain and discomfited.  
For who can think, that Saule having not only sinned against God, but quiter revolted from his fear, and sought relief by Sorcerers: could meet with samuel; a zealous, constant and most holy Prophet in the kingdom of the chosen? but if wee deem this counterfeit to haue been( as these words do manifestly prove) a pursuiuaunt of satan the great fiende of hel: the matters will agree, and no man can pick out a fitter harbindger to prepare the palace of a tyrant. Thus poison may be drunk in gold, and treason to the holy one of Israell folded up in the mantle of hypocrisy. Tertullian abandoneth al those 
In Apol.  to utter shipwreck both of soul and body, that depend upon the counsel or direction of familiars. Origen upon the Iudges, maketh it a thing unpossible, Vt boni magi●is ●●tmintbu● obtemperent▪ that good 
Origen. in Iud In Math. cap. 8. Homil. de Lazaro.  spirits should obey the charms of magic, and chrysostom in a multitude of places, delivereth so many sound and pithy reasons, in disproof of all conformity between the children of light and the ministers of darkness: as may cause proud Lucifer himself to blushy, and his gard to be ashamed. Wherefore let the spirits watch and prieiuggle and disguise themselves, fling and flickes as they list, about the monuments as the wicked Arrians, like as the garrison of Edipus were wont to give attendance about churches and church-yardes, least any faithful Tobias might take up the bodies of the martyrs with a clotte of earth: it skilleth not, for when their poison hath been spent, and their malignant humour glutted with many streams of blood, 
Apoc. 6. 9  the spirites of the faithful shall rest underneath the altar, which is Iesus Christ, calling upon God with endless sighs and groans, for the relief of their afflicted brethren, which attend& look for like extremeties, till neither Lucifer( whose beames-shine brightest in the judge ment of acarnal eye, nor any of his wicked imps) shal be able to diminish any iore of their delight, or to disturb their bliss, much less to dispose or command their service.  
now since the matter is of weight, and standeth more upon this place of Samuel, then any one that hath been taken or derived out of holy writ: let us try by what pretence or colour they can justify themselves, which hold this phantasy to haue been the spirit of true samuel indeed, and this jacke daw, which braueth in his pride of painted plumes, to haue been the right bird of Arabia. First therfore they begin to colour their conceits, with a reason drawn Ab authoritate, because diuers of the Paraphrasts& rabbis of the Iewes are of the mind, that it was no counterfeit. An argument of m●●vailous effect no doubt, as if we might not justify by like authority, that the spirit which was licensed by God upon earnest suit, to become a glozing spirit in the mouths of the Prophets, was: no minister of held, but the soul of Naboth: who to wreak his spite upon the king, that had 
3. Reg, 22.  deprived him both of inheritance and life, was ready to accept and undertake that office, then which dream, it is not possible for any man to think of any fable more ridiculous. For though we could imagine, that the souls of godly men retain a kind of spleen against their enemies on earth, that the winds and surges are as gallant in the port as upon the narrow seas, ●or that the saints, which are commanded to forgive in this world,( where affections only reign) should desire reuenge or punish the next: yet that they would attempt to work it by dishonest and unlawful means, as this spirit went about, in seeking to deceive the King with all his band of Prophetes, is not credible. Wherefore, since as tully writes, In rebusmagni momenti, &c. in matters of great wright, there is no room for old wines tales: we must desire them to bring authors of more credite, or else to desist from braving, without either found or hope of victory. Secondly, they stand upon the very name itself, because in all the chapter, the spirit hath none other title then of Samuel. What then? doth not 
Rom. 4. 7.  God call those things, Quae non sunt, tanquam ea quae sunt? Which are not, like those which are? The names are often used when things resemble onely and are spoken by comparison. It is not strange, that satan can both change his colour like a chameleon, and his shape like Proteus. he spake first in the figure of a Serpent, after by the mouths of Dragons, idols, and seducing Oracles, and now a dayes by the pens and tongues of heretics, nay which is more, as the false prophet in Bethel was not ashamed to say to the man of GOD, Ego 
2. Re. 13, 18. 2, Cor. 11. 13, 14.  prophets sum similis tui,& angelus loqutus est mihi sermonem Domini, I am a prophet like unto thyself, and the angel hath revealed unto me the word of God: so satan can transform his ugly shape into the figure of an angel, whereupon it is not unlike, that S. paul 
Gal. 1, 8.  advised us not to credite any other doctrine, then had been delivered before, though an Angel preached it, &c. Not that an Angel will or can preach any thing that is amiss, or repugnant to the providence of God,( or ever went about it since the fall of Lucifer) but to prevent the devils slight and practise by this kind of figure, who was able to stretch further with his Foxes case, then his lions skin, and to deceive more dangerously under the fleece of a silly Lanbe, then with the talons of 
Euse. hist. lib. 5. cap. 15.  an Ospray. The wicked spirit that wrought wonders by Priscilla the blasphemous Montanist, was so fine, as he would oftentimes rebuk apparent faults, Vtvideretur corrector vitiorum, that he might be taken for a 〈◇〉 of abuses▪ Quid interrogas me cum Dominus ate recesserit? 
1. Sam. 28, 16  Why dost thou inquire of me( saith the spirit unto Saule) when God is departed from thee, or hath given thee over? Which is in effect as much as I spake off in the last example.  
For this cause is it affirmed by saint Chrysostome, Diabolum de se 
In Math.  m●ntitum esse, &c. That the devill lied about himself, and sought to cloak the malice of his kind, by thrusting into the company of those that are religious and well disposed. For though sometimes canker may bee found in a Damaske-rose, a Serpent in a bed of Marioramme, and a Iudas among twelve Disciples: yet it is not common nor to be mistrusted, without evident discovery. The wise man 
Sap. 17. 7.  calleth all these biles and shadows of iniquity, Magicae artis derisus, the derision or scorn of the arte of magic, and saint paul doth put 
1. Tim. 4. 1.  no difference, between men that give care to the doctrine of devils,& those that utterly forsake the faith: for though the former hold a certain colour or pretence of godliness, yet they deny, God in their dealings. But this spirit, say they; brought no strange or wicked doctrine, but avouched constantly those very messages, which while he was alive, had been delivered from God by the mouth of Samuel, concerning diverse sorts of plagues and punishments, already due to the kings offences. As though the devill were not privy to the final sentence of almighty God, that the crown of Israel should be transported from the line of Saule to david, and his heirs for ever: when the matter was not hidden or concealed from the meanest of the people. For as he understood, what kind of seed it was that should one day bruise his head, so likewise he could take advantage of a common brute to deceive the reprobate. To their other favourable conjecture, that it should be Samuel, because he vouchsafe and affirmed nothing without the word of God, I answer, that it is and ever hath been, an old weather-beaten shift of his, to deliver pills in pap, and to shadow his most ugly and misshapen seete, with the long rob of a pharisee. He deceived eve with Scit Deus, &c. God knoweth that in what 
Gen. 3. 5.  day soever you shall taste of the fruit, your eyes shall be vnseeled, &c. The false prophet of Bethel pretends a revelation from God, as wee 
2. Reg. 13. 18 ●. Re. 28. 21.  heard before. In like manner Rabsachi, one of the devils Colonels, alleging a fair commission to punish Israel, and once again when all shifts failed satan, he assaulted christ with Scriptum est, It is written, &c. Supposing that he could haue driven him out of the field by 
Matth. 4.  the force of his own weapon. At another time without any calling out, the spirites gave evidence with christ, and after with saint paul, against the scomers and despisers of his word: though neither of them would accept their testimony.  
Thus all the wicked and ungodly prophetes of our age, in like manner cleaning to the letter, without regard to the meaning, bear the standard of our saviour against himself in open field: they clap a lawful mark upon a lawless prise, and like prating posts carry lies in their lips, and truth in their letters. Some say that the Preacher, pointing always with the finger to this place, about which we square, 
Eccl. 46. 20.  affirmeth Samuel to haue prophesied even after he was laid to rest: which is a proof, that this was a true prophet, and no counterfeit. But to this I answer as before, that the Scriptures speak not with that fence or emphasis, as if they would enioygne us upon pain of deadlle sin to think, that this was the prophet, but apply their phrase and figure to that form, which was presented by the sorceress, although it be not strange, that more then Samuel haue been affirmed in some sort to prophecy, even after they were dead, in respect the works and writings which they left behind them, were able to instruct, and most apt to edify.  
After this manner the rich glutton, seeming no less careful of his friends then of himself, was given to understand by Abraham, that they had 
Luke. 16. 29  Moses and the Prophetes, that is, not themselves in person,( saith saint 
Aug decura. pro mort. agenda.  Augustine) but their volumes, with equivalent authority. Thus Moses is said to be 
Acts. 15. 21.  red in the Synagogue, though his death were written by himself, which is very strange, excepting the gift of prophecy, Et 
Deut. 34. 6▪  non cognovit homo sepulchrum eius, usque in hodiernum diem, And no man ever understood the place of his burial, until this present day, &c. again, we find that Moses being dead, did 
John. 5. 46.  accuse the Phariseis, because the Scriptures which were penned and set down by him, 
John. 5 39.  gave witness of our saviour Iesu Christ: though a 
1. Cor. 3. 15.  veil were put vpon their hearts, so oft as he was preached in the Temple. Thus may the stories of the Church report, that Athanasius had wounded Arrius more deeply with his writings, after both of them were laid to sleep, then in the heat of disputation when they met together, which appeared well by this, that albeit his blasphemous doctrine boiled for a while, like water that is taken from the fire, yet at the length it quailed of itself,& gave place to piety. To conclude, as well Petrus Lombardus the master of Sentences, as Samuel, might cause this Epitaph to be engraved on his monument: Viuus docui, neccesso docere mortuus, I taught while I was alive, neither 
Nichol. Gill. in Annal.  do I cease to do the like after I am deceased. I am not ignorant, that one of the schoolmen seeketh to take up this quarrel by a middle course, supposing that the carcase of Samuel might appear without offence, so that the spirit were committed to the fellowship of saints, &c. But this is a way rather to cast open then to conceal the former oversight, and to cut, then to unloose the knot: for how could christ be then the first fruits of the dead, or howe could there be but 
1. Cor. 15. 20 job. 1. 12.  one resurrection, which is recommended in the Scriptures? Beside if God would not permit satan to stretch forth his hand against job, while he was alyne and subject to the taint of sin, it is not like 
job. 19. 25.  that he would give him over when he slept in hope, and if a blessed Archangel skirmished against the devill about the body of Moses, why should we not beleeue that it is holy, in respect it was once and shall be 
Iude. 9.  again, a Temple of the holy Ghost? &c.  
again it is not like, that God would suffer a Prophet of his ow● election, to become an instrument of deceit and abuse, or that the devill by the finest practise of his arte, was able to restore a body to the former shape, which was long before this time dissolved into dust and ashes. They might as well defend, that samuel was laid up in his mantle, because the spirit appeared in that weed, or that the mantle could no more be wasted by the worms, of worn out with time, then the garments of the children of Israell, in their weary travail to the 
Deut. 29. 5  land of promise were: because we find not the same to haue been any whit decayed or altered. But thus it comes to pass, as Aristotle writs, Vt uno absurdoconcesso sequantur infinita, that one absurdity being grounded, many more ensue,& the more a Woodcock striveth to scable out of the net, the more he masheth and entangleth himself with bootless labour.  
If all this can not satisfy their wilful mindes, which rather plead for profit then for truth: yet let them not forget what is affirmed in the book of wisdom. Non esse qui agnitus sit reversus ab inferis, 
Sap. 2 2.  that no man was ever kowne to haue returned from the deade at any time Belike the wise man never red this place, nor took the spirit( which appeared) to be samuel: although the circumstances were more plain and evident to him that lived near the time, then to us that follow so long after. The last and most likely colour where with they seek to flourish over this conceit, is by observing d●i●uly, that whereas satan always telleth lies, and casteth feigned colours to beguile the sense, this spirit first appeared in the shape which was best known to all, and then declares and utters nothing but plain truth: as appeareth by the falling out of those words( Cras tu et filii tul mecum eritis, to morrow both you and your sons shall be with me) by the next dayes tragedy.  
To this I could give answer, that the very plainness of the shape which he pretended at that instant to resume, was but a mask, because it was not proper to himself, according to the grounds which haue been laid down before: but the surest way to satisfy the place is by delivering the true sense of the pronoun Mecum with me, as it standeth in this matter. For if the spirit meant by Mecum one and the selfsame place, it is evident that the devil was concealed in this cloud▪ for what fool will imagine that samuel a chosen vessel, and Saule a cast away deceasing clean out of the bosom of the Church, the limits of Gods favour, and the skirt of hope, were marshaled in one feat and place of inheritance together. But if wee list ●o limit and 〈◇〉 Mecum onely in respect of death, we must distinguish, either as it is absolutely future and concealed in the providence of God, in which case as ●● proved in my former answer) neither Prophet▪ angel Cherubin, or whatsoever creature, be it never so divine or excellent, can disclose the same: or as it was revealed unto satan as a minister of wrath, who never understandeth more then falls to his part to execute, and thus he might be privy to the course, though no more to the advantage of his credite, then when the public minister of iustice is commanded to prepare himself, either to behead or strangle an offeder.  
But if we list to judge, that satan cunningly comparing all the wreakful threats and menacis, which GOD had sent to Saule by the prophet many yeeres before, with the rypenesse of the kings offences, which seemed to be ready for the syckle, the badness of his quarrel, with the favour that protected david, the weakness of his part, with the strength and courage of his enemy, adding a recital of a world of notable examples, concerning men which having most ingratefully revolted from the fatherly protection and defence of GOD to beelzeebub) were finally rewarded with the stroke of sudden death, &c. If suiting& comparing these misfortunes past with the present state, he deemed that the next dayes battle would be fatal to the King, or if it pleased GOD to sand the message of mishap by satan, whom the king both served and esteemed most, that others might be taught hereafter where to plant their hope, and what to look for at the devils hand: I will not strive, for in such matters as consist in depth or singularity of sense, there is no doubt, but he that was most subtle of all the beasts in the field, in the time of Adam, is increased very much in that malignant quality, by the watch and observation of his long experience. Wherefore as we read in hesiod, that a spirit called Serapis, gave warning that a certain frame would fall, whose privy fails he could more perfectly discern, by peering in at every loop and every creuise, then the carpenter which onely looketh to the bulk and body of the work: so might the spirits easily perceive the flaws of King Saules estate, by whisking up and down, and giuing care to those encouragementes which were suggested by the Priestes and Prophetes( in whom at that time the gift of prophecy was resident to david, that he might persist in this attempt no less acceptable to God, then pleasing to the godly, albeit I confess the King himself was blinded in so strange a manner, as he knew not GOD from beelzeebub, nor a prophet from a sorceress.  
The conclusion is, that Saule expecting some good tidings at the devils hand, to solace and relieve his pensive mind, was plunged in despair, according to that principle which seldom fails. In quo peccamus in eodem plectimur. A man may prove these kindes of prophecy, which haue been slightly touched and run over in mine answer, by three very fit examples of the text itself: I mean either of the diverse guessing and divining at things, which are meerelye and absolutely future without aim, or by secret understanding of the causes which begin to work, before they can be seen or preached by the sense of man, or by commission received from the mouth of God himself to proceed& execute. Of the first kind was that god of Accarō, 
4. Reg. 1. 2.  whose manner was to cast at al, but not to satisfy the least, to lye by rule, and utter truth by chance:& so were all those glozing Oracles, which were so much esteemed in the regiment of incredulity. Of the second order, was that Serapis and other of his suit, of whom saint Augustine writes, that finding the ruin of their kingdom to approach: gave warning of their own decay, that this one truth which was to follow 
Aug. de divinat. daem.  in despite of their attempts, might serve for a foil, to grace the multitude of lies, which had been spread abroad so many yeeres together. In the third rank, we may marshall that ungodly spirit, which was lycensed from the mouth of GOD to seduce king ahab, with his whole swarm of prophets. By these things it appeareth plainly, that the mantell of good Samuel, is over short and scant to cover their abuse, which presume of any tidings or intelligence from the dead: much less is it able to give men encouragement to proceed in their ungodly course, who preferred the toys that please their humour for the present, before the plagues that shall punish and afflicte, both their souls and bodies in the burning lake hereafter.   

TOuching the arte or grammar, rather of the Cabalistes, which in 
Arte of Cabolistes.  respect it shooteth at the selfsame mark that others do, requireth somewhat to be said, I find not by my diligent regard in reading, that either the fathers, or any others writers of antiquity, haue mentioned any more kindes thereof then two, concerning which I mean to speak as briefly as is possible. first therefore we must understand, that immediately upon the death of Moses, a certain secret sense or mystery of expounding Scriptures, was presumed and imagined by the Iewes, to be left among them as an heyreloome by tradition from the father to the son, and for such it was accepted and esteemed( as they writ) for the space of many yeeres together. But when the time of their captivity and thraldom was at an end, and GOD had happily restored them both to their Temple and their Lawe, the godly preacher Esdras being very loathe( say they) that this reserved and concealed understanding should be lost, for default of a faithful and infallible record: caused forthwith seventy of the wisest and best learned in the secrets of the lawe, to deliver both their rules and knowledge in that kind, which was digested into seventy volumes, and from that time forward, bare the name of Cabala.  
hereupon we are to note, that albeit old mennes memories might fail, as well for want of exercise, as by surcharge of grief and care, during the time of their exile: yet whatsoever they could either call to mind or conceive by guess, was inserted for a kind of Oracle. Then that this Cabala, as they termed it, was never warranted or aucthorised by any parcel of the Scripture. Furthermore, that many foolish things( as saint jerome writes) were foisted in and obtruded to the people, under this pretended veil of knowledge and antiquity. again, that the first institution thereof, was not to divine of things to come, but to interpret and expound the letter of the lawe, where the meaning was ambiguous: and last of all, that no man was further bound or charged to beleeue this Cabala( not much unlike the turkish Alchoram, though better to be brooked in some kind) then they should find the same to consent to reason. These limits being warily foreprised and conceived, I can hardly find wherein this arte afoordeth, either help or credite to the Prophetes. Another kind of mystery they had likewise, which consisted either in resolving words of one sentence, and letters of one word that were united, or uniting letters of one word, or words of one sentence that were dissevered. Thus for example, the Fathers utter in what sort they flourish about those words in the text, Iehouah, Adonai, Sion, Sinaii, Bereschi, and such like, supposing their conceits to be derived from the prophet Moses: but with like authority, as certain of their fellowes undertook to pick the Iewishe alphabet, out of the stars and Planets. Beside, it should appear by Plato, that this arte was rife in his dayes, 
Plato in Crat. Epiphan. de pond. vt men.  and in like manner by Epiphanius: neither doth it differ much from those profane& wicked rules of numbering, which are also much condemned by the godly. add hereunto, that Ireneus draws the petty degree of Gnostici, and of those brutish Valentinians( from this abuse of elementary prophecies, as diverse termed them) who made such havoc 
Cont. valent. lib. 3.  in the Church of Christ, at the first beginning. I speak not here against the poems of the royal prophet david, which are marshaled according to the number of the letters, nor against the lamentations of jeremy, whereunto we may refer the sign of Tau out of Ezechiel, 
Ezech. 9. 4. Apoc. 22. 13.  and the mysteries of {αβγδ}. and {αβγδ}. in the revelation. These figures had their use and sense assigned to them by the holy Ghost, in which regard, we yield that reverence and honour which is due: but I declaim against the follies of the foolish Iewes of this time, and some other giddy cocke-braynes of our own, which by the resolution or transporting of letters, syllables and sentences, are not ashamed to profess the finding out of secret destinies, that hang over all the States and kingdoms within Europe.  
It was my chance to speak with one of these in the Court, not past six yeeres ago, who by the lot of Edom, as it is expressed in the text of holy writ, took vpon him to divine what should betide the low countries, &c. My desire was first to understand, the grounds whereupon these toys were built, whereunto his answers were so dark and mystical, as in that point onely( if I had been certain that the man had understood himself) I could haue counted him a prophet. First he denied that any thing was revealed unto him, by any other mean then ordinary, affirming further, that the Scriptures were not to bee stynted in their interpretation, vpon this we were both agreed: but the thing whereof I doubted most, was, whether we should rather entertain his sense, which stood vpon the warrant of a peevish will, or clean to that which had been ever holden& embraced by the godly. again, whether he were to be judged a fit minister, of revealing these strange mysteries, who neither was aucthorised& admitted in the Church, as Prophetes of old time had been, to this charge, nor was able to defend himseife by miracle: in which two poyntes, he left both me and others very much unsatisfied.  
At length he demanded of me, whether I supposed that antwerp offending in the same degree, wherein Edom had done, were not to be corrected by like measure? I told him, that because it lay not in the power of man, to stint offences at one certain fine: therefore wee could not certainly determine an equality of punishment. again, though antwerp had offended in the same degree with Edom, yet, in respect it pleased God sometime to spare a wicked place, for their 
Gen. 18. 32.  sakes that remain within the same, sometime to 
2. Reg. 12. 14  change the nature of the penalty, sometime to stay the 
Gen. 22. 12. Ion 3. 10.  sword when it is at the point to strike: unless we can persuade the world, that in all antwerp, there are not ten honest persons, or that nothing can appease his wrath but desolation, it is not possible to match these places, as the schoolmen speak, In identitate supplicij, in quality, or rather identity, of punishment. We need no plainer proof hereof, then their example, whose blood Pilate entermixed with the sacrifice, and again, 
Luke. 13. 2.  of those eighteen vpon whom the tower of Silo fell: for think you( saith christ) that these Galilaeans sinned more then all the rest? No, I say unto you, but unless you repent, you shall all likewise perish. With this, Brocardo, for that was his name, began to kindle with some heat, alleging sundry witnesses of his foretelling what should chance to Paris, at the least five yeeres before the massacre fell out: I  told him, that examples which fall out by chance, were never currant, where the cause was to be justified by reason: and therfore, till he could as readily product a certain ground to make his guesses good, as score up a register of blind events, I must rather praise his lucke, then his learning, for as well might he prognosticate, that the Cocke-pytte in Shoe-lane should sink the third of june, because a theatre fell down about that time at room, in the reign of Claudius, as that either antwerp or Paris should be plagued, by the pattern of Edom or Samaria. We may be generally taught, by the presidents of Gods righteous judgements upon former states, that whosoever sinneth or transgresseth against either table of the moral lawe, shall either bee corrected by his iustice, or forborn by his mercy: but by whether of these means God purposeth, to cure the carbuncle of mannes horrible iniquity, is concealed from our knowledge, as the King of niniveh cried out with greeuou● groans, and therefore were it vain to guess what 
Ion. 3. 9.  his pleasure is to execute The safest course is to suspect the wurst, because extremities are due, but yet we can determine and resolve of neither.  
After I had fished long for somewhat, that might justify so strange an arte, and caught less then a frog: I advised him in a charitable 
Euse. lib. 6. cap. 2.  sort, rather to follow the sound aduise which was given to Or●gen, by his godly Father, not to wade any deeper in the meaning of holy writ, Quam apertus illius sensus pateretur, then the plain and open sense thereof would bear, then by to much trust in bladders, to put himself in hazard of sinking under water. For if the very Disciples and Apostles of our saviour christ, were deceived in the meaning of those words 
John. 22. 21.  concerning saint John. Quid si ego volo eum manner donec veniam? What if I will haue him tarry till I come? Howe much less should these vain personnes be regarded, which haue none other warrant for presumption then phantasy. I told him further, that such men as he, 
2. Pet. 3. 16.  were charged by saint Peter, with perverting the Scriptures to their own destruction, and accursed also by the council of Agatha, for 
council. Agath.  prognosticating hastily what should come to pass in common things: Ex quauis Scripturarum inspectione, by any slight examination or looking into the Scriptures. Last of all, I required him to note this point, that the greatest part of those prophecies from which he took his light, concerning chiefly the bloody schism between Samaria and jerusalem, and Princes which were not like ours, but, circumscribed with their own particular estates, either toward God or men, could not be stretched or extended to the Magistrates of christendom. again, they were annexed to the sceptre of the Iewes, which broke before the birth of christ, and ran upon the figures of the lawe, which were abolished by the merit of his sacrifice. I know that diverse matters appertaining to the Church, the pride of antichrist, the day of iudgement, and such like, are yet to be attended and expected by the godly: but neither hath Brocardo title unto any one of these, neither can the rest be stretched home by sixteen hundred year, to countenance his humour. To this he gave none other answer, then that he had too often skirmished with Lindanus, and a number more, to be put from his hold by me. His reasons as he said were over deep, to be passed over in so slight a sort, and therefore willed me to read over all the Prophetes once again, before I took in hand to check his skill▪ which might be rather justified by proof, then confuted with imagination. I told him, though my reading could not bee compared in respect of time, with his aged heaires, yet since we lived in an age, which scanneth fancies not by number, but by weight: I would be bold to deem both of his cause and him, according to the measure of the reasons which had been delivered.  
Touching Edom, whereupon our talk began, it was not possible to make the same a pattern for the fall of antwerp, without proving some consent between them, either in their climate or their quality, whereas these two differed in both exceedingly. That he had skyrmished with Lindanus and the rest, I would not deny, because it might be true: but if he could as easily haue brought away their reasons for enstruction, as he did their names for glory, they would appear to be such kinds of encounters, as Zedechias had with jeremy, the Phariseis with christ, the devill with saint michael the archangel, and Simon Magus with saint Peter, wherein the wicked and false Prophetes daily lost some ground, and truth attained to the victory. This is the sum of that sharp dialogue, which fell out between the Cabalist and me, which I thought good to set down, because I never chanced either before or since that time, to meet with any man that either seemed to defend, or professed to beleeue like vanities. Touching all other branches of divining craft, whether they be drawn from fire, water, earth, or palmistry, which I suppose to be most vain of all: I deign them not so much as a dash with my pen, but leave them to the scorn and laughter of the learned: wherefore having proved fully as I think, that neither the modes nor humours which incite men to the knowledge of these prophecies, may be permitted to a christian, nor the means by which the same is sought, defended by a ground of truth: it falleth out by consequent, that whosoever seeketh any comfort or refreshing by the spring of life, must flee from Babylon, and shun the filthy drugs of these deceitful mounte-bancks, now let us prove another while, whether the reasons that dissuade us from those fancies, be as firm as the course itself is daungerous.   

I Will begin with that assured ground& most invincible authority, 
profit of the reasons.  which ought by singular prerogative to decide all doubts, I mean the word of God, approving or rejecting so much of this arte, as bringeth warrant thence for prognosticating, Defuturis contingentibus which in effect is nothing. This is the shoot-anckour of an upright conscience, and therefore every plant, how gallant or how fair soever, yea though for beauty it might be compared to that three, which springing up in the middle of the garden, was exceeding pleasant in the 
Matth. 15. 13  sight of man, yet if it be not planted by our heavenly Father, shall be rooted up: all coins that are not able to abide this sacred touch, albeit they be current among men, are to be counted either of a base allay, or altogether counterfeit. He that guards the city of jerusalem, 
Iere. 5. 10.  will deface the battlements, and shake the flancars of Samaria, that appertain not to his care, he will subvert all counsels and devises of unstable men, which run a single course vpon a wanton spur, beside the causey of his absolute and express commandment. The plants of prophecies were never deeply rooted in the word, and therefore no marvell though they where in the parching beams of truth, they were not watered with the liquor of obedience, and therefore cannot prosper in the garden of humility, God hath neither promised increase to them, nor good success to those that lean to them, but storm and hail, and therefore we may rest assured, that their pride is like a bubble in a running stream, and their glory shall be sauced with the brine of tribulation.  
This arrogaunt and most insolent presumption, in divining. Defuturis contingentibus, whose causes are neither in the things whereby we pretend to take our aim, nor in ourselves, may be compared to that Egyptian captive, whose head must be shaven, and her nailes pared, before she were permitted once to step within the threshold of the 
Deut. 21. 12▪ Exo. 39. 12.  Temple, or to the cloak of vanity, which joseph left behind him in the hand of his wanton mistress, rather then he would disteyne the duty which he had professed to his master, preserving by this mean his soul from sin, his body from offence, and his name from dishonour. These are the Cockatrices eggs, which are satin upon with fear, and disclosed with vnhappynesse. It may be that these allegories may breed offence: but I regard it not, since the learned Fathers give me leave to make honey of the blossoms, so that I nyppe no fruit, and to enlarge the meaning of the text by fit comparisons, so that the sense( which is most proper and particular) be not abated. That sentence of the proverbs, Non est prudentia, non est consilium contra 
Prou. 22. 3.  Dominum, There is no proof of wisdom, nor of counsel against God: pincheth Prophetes to the quick; for albeit they will allege a meaning, free from any purpose or intent to band or battle against God: yet since it falleth out to this effect, because they tell of many things which are repugnant to his holy will, the snare takes hold of them, wherefore we may be bold to say with the prophet Micheas. 
Mich. 7. 4.  The best among thē is but as a brier,& he that is most righteous, like a thorn in a hedge. For what hath been decreed in heaven, shall take effect in despite of arte, and what is not howsoever wee divine, is no more to be feared then a leaf in a meadow. Could God set down a more direct and perfect course, concerning such conceits as these, then by charging them not to decline,( which word alone implies a sliding 
I. eu. 10. 31.  back) Ad magos to the wise men, or as we term them, the soothsayers( although I know not for what cause, if it be not in respect they say soothe in nothing) nor to inquire of them for any thing: because himself would bee their God &c. add hereunto the double blessing which it pleased God to link and couple with divining artes, for first he will oppose his countenance against their drift and after cause them 
lieu. 20. 6  to be slaughtered in the midst of his people.  
again to draw more nearly to those limiters, which would restrain the bitter curse of God to the balsams onely, guessing by the flightes of birds, the entrails of beasts &c. We must observe, that to guess by the signs of heaven, was an arte as rife among the Gentiles as by the flight of birds: and yet we are enjoined to despise and scorn these vanities A signis coeli nolite metu ere quae timent gentes, quia leges populorum 
jer. 10. 2.  vanae sunt &c. fear not any thing from the signs of heaven,( saith jeremy) whereof the Gentiles are afraid: because the laws of the nations are vain &c. In deed God sent his Prophets, but not his Planets, to give warning of his wrath, and therefore we may make them as we list, but without all warrant out of sound divinity. Sciebas tunc quod nasciturus esses? aut numerum dierum tuorum noueras? diddist thou know then that thou shouldst bee born( saith job) or didst 
job. 38. 21  thou understand the number of the dayes? no no, these are but toys for babes, and baits of error, which were not unknown to Plato, when he granted {αβγδ}, that the future was invisible, nor to Zenephon in like sort, affirming {αβγδ}, that it was above the compass of our nature, to be privy before hand to things that are to come &c.  
again, to divine by spirites and familiars, was a practise very common among infidels, and yet it is affirmed from the mouth of God himself, that in whatsoever man or woman were found Diuinationis 
Leuit. 20. 27  spiritus a divining spirit, that person should in Ipso facto die for it: and to prove the iustice of the quarrel it is further added, that his own blood should be upon his head &c. Non est augurium in lacob, nec diuinatio in Israel, there is no soothsaving in jacob, nor divining in Israel,( saith the Prophet Balaam from the mouth of God) whereby 
Num. 23. 23  we are to note, that the generality of the word in that place, is extended aswell to stars and planets, as to birds or what other kind so ever. again, that the chosen& elect of God, were trained and brought up from their tenner yeeres, in a better course then to gape for flies, appeareth by the warning which God gave to Moyses, to beware in any wise that none of his, conform themselves to the customs of the gentiles, 
Deu. 18. 14.  whose inheritannce they should possess, in giuing credite to false Prophets, soothsayers &c. because they had been otherwise instructed 
Deut. 18. 14.  and what was lost by this restraint? when the godly children, which detested all unlawful arts as the shipwreck of their souls, having none other 
Dan. 1. 20.  schoolmaster then truth, were ten times wiser and of better understanding then all the wisardes in the country, which brought nothing else for warrant of their guesses, save Oppositionem falsi nominis 
1. Tim. 6. 20.  scientiae, oppositions of knowledge falsely called by that name, because it is erected and set up against the holy one of Israel. For if no rope 
Iere. 50. 29.  of human reason, be long enough to measure out the streets of jerusalem, how much less to be extended from one side of heaven to another: 
Sap. 9. 11.  since it is not possible inuestigare quae in coelis sunt, to search out those things that are in the heauens &c.  
The Prophet Zachary foretelleth, that at such time as God meant to 
Zac. 13▪ 2. 3. 4  refine and purge his Church, all false prophets should be driven out of the land: and if any would presume as yet to prophesy, it should be said unto them by their parents, you shall not live, because you durst attempt to utter lies in the name of God, and it appeareth further, that upon this check the Prophets themselves should be ashamed of their visions. For howe can they build to purpose, that do but daub with 
Ezec. 22. 28.  mortar that is not tempered? beholding vanities( saith the Prophet ezechiel) divining lies and saying thus and thus( saith the GOD of hostes) when he hath not spoken▪ To the like effect it is denounced by the Prophet Miche, that night should be their vision, and their divination 
Mich. 3. 6. 7.  darkness, that the su●ne should set upon the Prophets, and the day wax thick and cloudy over them, that shane should fall vpon the Seers, and confusion upon soothsayers, covering their faces: Quia non est responsum domini, because their answers came not from God.  
The Prophets prophesy lies in my name( saith God by jeremy) I 
Iere. 14. 14.  haue not sent them, neither spake I unto them: but they prophesy unto you a false vision, divination vanity, and the peevish swerving of their own heart &c. again Visionem cordis sui loquuntur, et non de ore domini, they speak the visions of their own heart, and not from the mouth of our Lord, or as Ezechias toucheth them more near, Sequuntur 
Ezech. 13. 3.  spiritum suum, et nihil vident, they follow their own spirit and see nothing, why see they nothing? because it is one piece of Gods divine prerogative, to prognosticate of things to come, he searched the 
Esai. 46. 9. tub. 3. 21.  secrets of our hearts, and his counsels( as we read in Toby) are not In potestate hoins at mans commandment. Such prophecies are, none of the square stones, wherewith the Prophet willeth us to build but the stones of scandal and offence, which obstruct the conduits of the spring of life, they are no purging, but burning and consuming winds, which destroy the fruits, and suffer no green plant to prosper in the land of promise, they flow not from the mouth of God, who hath by plain proviso saved and reserved to himself, the mysteries of things to come, but from the devils apes. Qui ponunt fortunae mensam, et libant supper eam, who set up a table or an altar unto fortune, and make sacrifice vpon it. But neither limping nor lukewarm 
Esay. 65. 10.  loyalty, will be accepted by the holy one of Israel, we must either serve him alone or not at all: for so great is his jealousy, as while he guardeth and protecteth us under the shadows of his holy wings, he will not dispense with our depending on the favour of his enemy. It is no more possible to serve God and Mamon, Baal and Iehoua, Christ and antichrist, then to fly both east and west at once, or to sail with the tide and against it. For even as he that toucheth pitch is defiled& disteyned with the same, as he that consenteth to the follies of a st●umpet, makes 
Eccl. 13. 1. 1. Cor 6. 15. Psal. 49. 18.  himself a member of her body, as he that saw the thief and ran with him, was guilty of the theft: so they that please their fancies with the glaring baits of Sathans guile, that trust him unadvisedly upon his word, and therewith incorporate themselves into the bulk of sin may bear the name of Icabod as the son of Heli●s daughter did, 
1. Reg. 4. 21  Propter translatsm gloriam, because by this ungodly fact, they haue translated and transported Gods true glory to the Prince of error. Is it then a marvel that where this pride is general, so many grievous plagues do light upon the sons of wrath, Propter duritinē incantatorum 
Esay. 47. 9.  vehementem, for the vehement& almost inexpugnable obstinacy of the Sorcerers considering it passeth& exceedeth all other offences whatsoever, excepting the sin of the holy ghost,& by cutting us like blasted branches from the trees of life, prepareth us unto that endless flamme which shall abide for ever? It was well said by Hely, that when one man offendeth against an other, means of reconcilement might be found: but if we sin against the majesty of God, in this extreme and 
1. Re. 2. 25.  high degree, who dare presume to plead for us? voluntary peccantibus &c. For if wee sinned willingly after the knowledge of the truth received, there is not now left any sacrifice for sins, but a terrible expectation 
Heb. 10. 26.  of iudgement and rage of fire, which shall consume the aduersaries.  
We know that God himself, determining to aggravate the crime of disobedience, compareth it Cum peccato hariolandi, as if there were 
1. Re. 15. 23.  not any worse to be producted for example. again, it is alleged as a reason against Manasses, to prove his clear revolt from God, that he 
2. Par. 33▪ 6.  put his trust in dreams, attended flightes and abodes of birds, addicted himself to the sleights of sorcery, Et habuisse secum Magos et incantatores, and that he had wise men( as we call them) and enchanters or witches in his company. In like manner, julian was no sooner drenched with his cup of infidellity in Athens, but he began to breath out noisome vapours, threats& menates against the church of Christ: whereas Saule, so long as he retained God for his defence, expelled all 
1. Reg. 28. 9.  sorts of witches and diviners out of the land, and josias held it as a thing unpossible, to settle and establish on( Omnia verba legis) all the words of the lawe, before a quick dispatch were made of ungodly Prophetes and their wicked exercise. Salomon, who was the wisest 
4. Reg. 2. 3.  King that ever lived in this world, and beside to be preferred for his skill and knowledge in the simples before any, neither dealt with any dampned spirit, nor addicted himself to the study of the stars and planets, with desire to become a Prophet. But mark the sleyght of satan, who mystrusting least it would discredit and disgrace his school, that Salomon without taking any kind of order or degree therein, might be counted wisest among men, hath found a mean to scatter and disperce abroad, certain charms for curing of diseases, in the name of Salomon, and by this stratagem to labour, that one science at the least might be graffed vpon the stock of grace, wherewith for his father Dauids sake, the son was inspired. The reason shall haue answer with the rest, when I come to try the colours and pretences which haue been objected.  
moreover, though king david were a prophet, and accounted wise, not in a common, rate, but Sicut Angelus Dei, like an angel of God: 
2. Re. 14. 20.  yet is he lymmitted to those things that are upon the ground, saving when it pleased God to lighten and inspire him with a spark of extraordinary grace, which makes me wonder at our Prophetes, that 
Tacit. annal. lib. 3.  presume to fly so brave and high a pitch, above the reach of all that went before, unless they had a privy meaning with Domitian the tyrant, to paint out jupiter with pleasing colours in the market place, and themselves in his bosom. They seek to qualify, and in some manner to excuse the fault, by giuing out in common speech, that they never take upon them to inquire or to resolve of any thing, that is not lawful in the sight of God, &c. But howe true this is, I leave to their conceit which are best acquainted with the common practise of the glozing mystery: although to say the truth, no kind of secret that is merely future, can bee counted either lawful in the sight of God, or expedient to the life of man, considering the least of those is sealed up in the privy closette of his knowledge. Can God( who me tender love to mankind causeth to be jealous, and who yeeldeth or resigneth his prerogative to none) abide that Adam or his offspring, whose pride is smoke, whose sinews shrink, and whose glory turneth into dust, should presume to tell before, howe long great men shall live? In what estate? who shall succeed? With many frivolous 
Con. jovin.  demands of like effect, and yet so strange, as if God himself were present with his ark, we could demand none other at his hand: but what doth saint jerome term them? The vapours of ambition, and Tacitus more rightly if it be possible. Vana, stolida, vel si mollius accipias, 
Annal. lib. 3  miseranda, foolish and vain things, or if we list to construe them in more favourable and gentle parte, things rather to be pitied with grief, then derided with indignity.  
God commanded Esay to tell Ezechias that he should die, and jonas in like sort to preach desolation to niniveh: now would I be glad 
4. Reg. 20.  to know what our Astrologers, or Prophetes of whatsoever kind, would haue answered about this point, if their opinions had been asked or demanded in the matter? To say that either the city or 
jonas. 3 1.  the King should perish, were a lie, because the fault was afterward remitted upon a due repentance, to say that either of them should be saved or accepted into favour, were less probable, because the voice of either of the Prophetes was so peremptory, as nothing but destruction and death was like to follow: whereupon, between extremities it falleth out, that all their guesses are ridiculous, because although we should admit a sign of wrath, yet still it is in God to remit or alter it. The message which was first delivered, and after called back by Nathan, driveth them to like extremity. One dreamed that all dreams are vain, now whether wee beleeue this dream or not, it giveth great exception to the matter.  
A certain high german, overmuch addicted to the maintenance of star divinity, goes about to prove the certainty thereof, by a warning that was given to Sauanorola the friar obseuant, by Bellantius a great Astrologer, that such a year he should be put to death for heresy: as though it were so difficult and hard a point to bee conceived beforehand, that men presuming to make war against the church of room, within the bowels of the same should feel the smart of Canons and decrees, which correct the means of innovation. I could take advantage also by the slightness of their credite, which give out this accident rather by root( as I suppose) then by record: but because I find in Guicciardin a thing not much unlike to this, I will not stick to grant their uttermost request, that Sauanorola was advertised of this, and notwithstanding suffered the pains of death, for first it is most evident hereby, that warnings will do little good, because as we red in Tacitus. Quae in fatis sunt etiam significata non vitantur, those things which are decreed by destiny, cannot be prevented by intelligence, and then I must inquire of this dutch writer, whether the warning of Bellantius, that the friar should be put out of the way for heresy, were true or not, if he affirm it to be true, then must he grant that doctrine to be heresy, which himself, with all his country defendeth and maintaineth against room, as namely, that the Popes pardons are of no effect, that the Pope abuseth his authority, &c. For these were the matters, in defence whereof Sauanorola dyed if he deny these articles, to deserve the name or note of heresy, which either he must do, or else confess himself to be an heretic, then is it evident that Bell●ntius was very much beguyled, in believing or advertising that Sauanorola should be sweptaway for ungodly doctrine. The case is passing hard, which driveth a man either to renounce his faith, or to forsake his fancy.  
But there is no more parting or dividing of the stake with God, then with that lion, which under a moral figure esop recommendeth in his fables. One part of us( which is the body) appertaineth unto him, in respect he made it out of the mould of earth, another part of more account( which is the soul) he claimeth for the price he paid, which was his sacred blood, touching the vilest and most abject parte of all( which is our fortune) if we mean to strive against his will, as the lion said to other beasts, that freendshippe was at an end: so there is no doubt but he will quickly give us cause to think, that his indignation begins already to boil in the furnace. For what participation hath iustice with iniquity? Or what society is there between light and darkness? What agreement with Christ and belial? Or what part hath the faithful 
(a) 2. Cor. 6. 14.  with the infidel? What consent is there( b) between the temple of God and idols? Wherefore, as saint John would not abide in one bain with Cerinthus, nor saint Peter in one Church with Simon Magus, nor the picture of Venus in the Sepulchre: so must we fly from these things, and not disteine our souls with any pelf that cometh from the devil, who both is and ever was the chief merchant of iniquity.  
The children of Israel had a kind of 
Eezec. 12. 13.  prophesy among them, that the dayes were prolonged, and the visions should fail: but God findeth fault therewith, and will hear no more of it. Tell them( saith 
John. 21. 21.  God) no vision shall be any more in vain, neither shall there be any longer flattering divinations in Israel, for I am God, and will speak, &c. The Disciples, as wee heard before, could not be suffered to hear what should become of saint John, and when the people were assembled and gathered together, of set purpose to inquire whether Christ were bent to restore the kingdom of Israell or not: their answer was, that it belonged at no hand to them, to understand the times& seasons which our saviour had reserved to himself, &c. Saint paul was rapt up into the thyrde heaven, where he heard such 
2. Cor. 12. 3.  mysteries, as the tongue of man cannot express: and yet himself confesseth, that he went up bound in the spirit to jerusalem, not 
Acts. 20. 22.  knowing what should there betide or happen him. The same Apostle hath protested in another place, that he kept nothing 
Acts. 20. 20.  back, that tended to the benefit and behoof of the church, and yet I would be glad to see but one bare word, either in his practise( as S. Luke describeth it) or in his Epystles( as they are penned by himself) that might give any light of prophecies. Sometime he was stirred up with the majesty of divine secrets, to cry out 
Rom. 11. 13.  O altitudo, sometime by the depth of mysteries, to forbid the godly 
Rom. 12 16.  Altum sapere: and always ready to admyre with reverence, rather then to presume with glory. For if there were a register among the stars, we need not seek the Scriptures for our order, but the planets for our fortune, if the thoughts, intents, and purposes of God, might be foreseen by rules of art, before they publish and reveal themselves in act by outward means: how can God alone be, Scrutator renum, aut cordis agnitor? The searcher of our reins, or vnderstander of our hearts? 
Eccle. 7. 5. Pro. 25. 1.  Or how could the ground of Salomon be true, Cor regis inscrutabile, That the hearts of Princes are unsearchable? If angels prick far, short and wide of this invisible mark, there is small cause for corruptible men to hope for any lucke, by hobbing and roving at adventures. Wherefore, since GOD chooseth the foolish things, and, as it were the 
1. Cor. 1. 20.  cast, awayes and refuse of this world, to confront the wisdom of the same, since it is not possible to frequent the schools both of Sion and Samaria, nor to participate both of the table of our saviour Christ and of devils▪ to consult both with the ark and Accaron. I could aduise 
1. Cor. 10. 1. 4. Reg. 4. 1.  all sorts of men, to imitate those novices and firstlinges in the spring of faith, which, after they were grounded on the principles of truth, brought their books, together, and committed them to the fire, in 
Acts. 19. 19.  the sight of all the world, in which sometime they took a singular delight, when they gave themselves to the study of things that were curious.  
To this Melancthon answereth, that though the Prophets thundered against auguration, familiars, and other branches of divination, which were offensive to the preaching of the truth: yet was it no part of their meaning to disgrace the golden knowledge of the stars, which is termed by Aristophanes {αβγδ}, a divine or heavenly science▪ &c. But this measure will not reach home to the mark, for if he mean with Aristophanes Astronomy, whereof I spake before, I grant the greatest part of the Fathers, to admit it as a commendable arte, and so far the place of Coeli enatrant( borrowed out of the 
Psal. 18. 2.  psalms) may be sufficiently warranted: but if he seek to wrest the sentence of the Poet▪ quiter against his will, to maintain the iudgement which is taken by the stars, I mean Godwylling to disprove his aim, by making it more clear then light itself, that their Astrology hath done, and is like hereafter to do, more mischief to the Church of GOD, then all those other rotten branches, which not conscience, but very shane, enforceth them to lop and cast into the furnace. For to begin with the planets, would not the gentiles smile, if they might suddenly revive and see their Saturne, jupiter and mercury, not onely marshaled in heaven, but also made authors of health and sickness, wealth and poverty, with diverse other such like accidents, as it pleaseth God alone to send, either for reward of punishment? think wee that these conceits, delivered and preached in the new found lands, would not be means to draw more from the faith, then the Preachers could invite with all their eloquence? Were the Fathers praised for condemning jupiter and Saturne to the pit of hell, and shall the true professors of Religion, not onely restore them to the credite which they had without des●rt, but to the places which they never held from the first beginning? perhaps it will be said, that wee regard them but as means or instruments, whereby GOD bringeth his decrees to pass, whereas they made them gods, &c. But this shift will not serve, unless we may presume beforehand of our own ability, to stint their iudgement within what bounds wee list: for when wee grant an inch they take an ell, and are most easy to be made beleeue, that neither we would grant thus much, without we were enforced by necessity, nor their need make a doubt of more, where the grounds are evident. This is without all question, a sliding or relapsing from the ways of truth, and a step to gross and flat idolatry. Wherefore the way to keep our faith vntaynted, and our iudgement sound, is to conclude with david: Deos gentium esse daemonia, that the gods of the gentiles are devils, and to take great heed, that together with this sugared pyll, wee swallow not the bait which infected our first parentes with the poison of contempt, and drove all their off-spring out of the joys of Paradise.  
If the common soldiers were so precise in old time, that they would not wear a garland to express their joy, because the wicked idols and 
tertul. de Cor. mil.  their Priests were adorned in that manner: is it like they would haue given so great advantage to Idolaters, as to grant the planets, which bear Idols names, to be causes of our accidents? Our Lord for bid, the case is very strange for us to put, and yet more dangerous for any man of iudgement to imagine. If this be not a loop whereby to let in that abomination, which is expected both to sit and tirannise in the Church of God before the final end: I know not what to conceive or judge, for as well may we make, not onely jupiter and Saturne with the rest, but a blazing star a god as the romans did, as beleeue them to be signs or causes of so many strange effects, as betide either states or Princes. again, how can it but displease the majesty of God, that the most part of the old Astrologers, whose rules are currant in our schools, ascribed all things in effect to planets, without regard either to the grace of GOD, which worketh in us both to will 
Phil. 2. 13.  and to perform, or to the constancy of Martyrs.  
ptolemy says, that the disposition or inclination which diverse countries haue, to worship one God before another, cometh, from the constellation. Therefore jupiter with Saturne( say they) makes a Iewe with Mars, a Persian adoring fire, with the sun, an Egyptian, Colen, ●em omnem militiam coeli, with Venus a Saracen, although her mild aspect( in reason) should be thought more like to mitigate, then to kindle or inflame the bloody rage of that vile sect, with Mercury a Christian, with the moon an antichrist. But Lord howe far they range, as well from truth, as from their own authorities, for if the planets had such properties as they suppose, their Saturne, in respect it is his manner, Auferre corporalia, dare spiritualia, to deprive us of 
mat. 10. 38.  thiuges corporal, and give things spiritual, ought rather to be ours, whom christ hath charged to forsake the world and follow him, 
Luke. 16. 9.  and again, by giuing alms to make friends of mammon, that they may receyne us into the everlasting Tabernacles. Albumasar perusing Scriptures, rather( as it seemeth) with a mind to cavil, then to learn, is not ashamed to defend, that Moses passed over the red Sea, not by the mighty work of God( as david thought, when he recounted it among the miracles) but by a diligent regard unto the course and season of the moon which ruleth rides, even as Cor Tacitus, a writer no less wicked and blasphemous, in this point reportrs, that Moses found out water in the wilderness, by watching and observing to what part the wild Asses used to repair for drink, not by stryking the rock, as we read in Exodus, whereas not onely Iosua 
Iosua. 3. 16.  went dry shoode over the water of Iordā with like facility, which had no tide to be directed by the moon, but the King of Egypt also with his whole army of Astrologers, which were more skilful and expert in matters of that kind then the ministers of GOD, were overwhelmed with the waters.  
Bonatus found a constellation to figure and prognosticate the flood: Henricus Macliuiensis never gave over gaping, on the stars, till he was persuaded that he had espied a ship, according to the form whereof, he would haue us to beleeue that the ark was made, and 
Chrysost. in Matth. 4.  Chrysostome nyppeth diverse that gave out our saviour christ, to haue been born according to the currant of the stars: because a star conducted the wise men to the place where he remained with his mother. Are all these Paradoxis answerable to the doctrine of a sound belief? Or if they bee, what say they to those cunning men, which by making certain images, and devising figures& characters at a certain time, will undertake to ease the toothache, and to remedy diseases much after the same manner: as the idol of jupiter of Memnon, 
Tacitus hist. lib. 3.  would never answer any thing that was propounded by the Priest, till the beams of the sun were bright and blazing in his visage. I can not leave out Ptolomes assurance, that God heareth us more easily when jupiter is joined with the moon, although the Scriptures testify, that in Quacunque hora, In whatsoever hour we repent us of our sins, his ears are open: nor that sauciness of Cardan, who presumed without either certain knowledge of the minute or allowance of good men, to set up the figure of our saviour Christes nativity. These things are plain and evident enough, to prove their execrable injuries against the majesty and providence of God, who make him as it were a vassal to the works of his own hands: and once agayue make jupiter and Saturne with the rest, to justle and confront the trinity.  
Now let us see what reasons haue been racked and enforced by the prince of error and his cubbes, against the king of glory, and the sceptre of his regiment. Touching the state of the Church under the lawe, which was but 
Gala. 3. 24.  Paedagogus our schoolmaster in christ, that wee might be justified by faith: I confess that prophecy was rife among the Priestes, and leaders of the people. Then was it said, if there be ever a 
Num. 12. 6.  prophet among you, I will bee known to him by vision, and speak to him by dream: and in those dayes it was warranted by the prophet Amos, that God would do nothing 
Amos 3, 7.  Priusquam reuelaret, &c. before he revealed this to his servants the Prophetes. It was an ordinary course among the children of Israell, whensoever they desired to haue understanding of any extraordinary matter, to cry one to another, 
1. Reg. 9, 9.  Eamus ad videntem, let us go to the Seer: for so were the Prophetes called in the course of common speech, because they saw more then the rest, as if we should say now, Eamus ad ignotantem, because they that profess and undertake to tell fortunes, are commonly the ranckest dissardes in the country. The people received Oracles and answers, sometime by the 
Ioel. 2, 20.  Priest, sometime by the 
judge. 18, 5.  levite, sometime by the 
1. Reg. 14, 8.  ark, sometime by the 
1. Reg. 13, 7.  Ephod. There was a kind of university for such in bethel, wherein the children of the Prophetes were so well brought up and profited so fast, as they were able to give warning to the Prophet 
1. Reg. 10, 5.  Elizeus, of the very day wherein his master Elias should be 
4. Reg. 2, 3.  transumpted, and removed from this weary pilgrimage, as 
Gene. 37, 9.  Moses fitly termeth it. Of this consort were they which met first with Saule 
1. Reg. 10, 5.  himself, and after with his 
1. Re. 19. 20.  messengers, that made pursuit after david, so were the sons of Asaph, Qui 
4. Reg. 25. 1.  prophetabant in citharis& psacterijs, who soong Prophecies in haps and cimballes, and the copy was so great, as 
3. Reg 22. 7.  jehosophat could no sooner wish for a prophet, by whom he might inquire of the will of God: but Micheas was at his elbow, and at another time, when the children of Israel were so perplexed and amazed, as they knew not which way to turn the spirit of God, 
2. Par. 20, 14  rushed vpon Iehaziel as he stood among his brethren. The same spirit restend in like manner upon Esay, jeremy, Ezechiel, Daniel, with all the rest, whose warnings of the plagues which should ensue, remain with us at this day in record, and never failed till after 
John. 11, 50. John. 18, 13.  Caiphas: who being an ungodly and most execrable tyrant, in the course and order of his life, yet by the priuiledging of Moses chair, and quiter against his mind( as saint Augustine writes) and as Palam did before he prophesied, not onely of convenience, but of necessity, that one should die for the saving and redeeming of the people, whereupon wee are to note, that Christ spake not without a ground, in charging all men for the short time which yet remained of their date, to do as they spake, but in no wise as they did, Dicunt enim& non faciunt, for they speak( saith he) 
mat. 23, 3.  but indeed do nothing. What would we more? The Scriptures note it for a kind of plague or punishment, when visions were not plain and 
judge. 18, 5.  manifest,& to the like effect is that of Salomon: Cum prophetia defecerit populus dissipabitur, When prophecy begins to fail, the people shalbe scattered. But beside, we may not think that all prophetical and 
Prou. 29, 18.  inspired grace, was so lyncked, or rather nailed to the chair of Moses, but that the Church of christ( so long as shee was yet luke warm, and as it were enameled with the precious drops of her spowses blood) 
Collos. 2, 17  might make as large account hereof as former times, which were but umbrae futarorum bonorum, shadows of the good things which were to follow.  
The golden age which succeeded next to the passion of christ, was fittest for this turn, for as the air is warmest at the setting of the sun, and they that had access unto the secret places of Appollos temple, were perfumed with a stronger sent of odours, then the rest that stood abroad: so look how much more freshly the Disciples reked with the blood of their redeemer, the more abundantly they drew the people to beleeue with the gift of miracles. First, because it might appear, that albeit it were in the purpose of almighty GOD, to cause the gift of miracles and prophecy to cease within a while, for reasons which shall be declared afterward: yet was he no less able then before, to furnish the kings daughter with the garment of variety. Secondlie, to win the weakelinges, which are more enflamed 
Psal. 44, 10.  with a sign of power, then with the doctrine of belief, from their false instructors. Thirdly, to support and settle the young novices in the way of truth, which having not, as yet, so deeply spread their roots as afterward they did, were easy to be moved and transported with every blast of innovation: and last of all, that they which groan under the most grievous yoke and burden of the cross, might haue a secret comfort and encouragement, against the malice of the world and the devill.  
Heervpon, the holy Ghost appearing in the form of fiery tongues to all that were assembled, inspired 
Acts. 2. 3.  the Disciples and Apostles of our saviour christ, with such abundance of rare gifts, as made the world to wonder at their majesty. Thus Agabus declared by the spirit, what a lamentable 
Acts. 11, 28.  dearth should overcome the world: and afterward again admonished saint paul, of the 
Acts. 21. 11.  bonds and chains that were provided for him at jerusalem. In like manner 
Acts. 21, 19.  saint Philip the Deacon had four daughters, all inspired with this gift, in whom that prophesy of Ioel: that 
Ioel. 2, 28.  their daughters should see visions, &c. was complished. It appeareth further, by the pains which were taken by saint paul, to quench the coals of strife and emulation, that began to 
1. Cor. 12, 25.  kindle in the church of Corinth, of what account the Prophetes were esteemed in those dayes, and again, by that he recounteth 
1. Cor. 12, 1  prophecy among those heavenly gifts which were daily practised, not in a 
Gene. 11, 1.  Babilonicall confusion, which presumed to divide& quarter Terram unius labii& eorundem sermonum, a land of one speech, and of the same language, but in the Church of God, which retaineth 
Eph. 4, 11.  unitatem spiritus in vinculo pacis, The unity of the spirit in the bonde of peace, &c. Saint paul was rapte into the third heaven, with such a kind of appalling and amating in his sense, as he could not tell whether it were in 
2. Cor. 12, 2.  his body or not: at another time, a Macedonian appeared to him, craving comfort and relief against that famine of the word of God, whereof the Prophet Amos speaketh. Saint 
Amos. 8, 11.  Philip was commanded after this sort, to approach unto the chariot wherein Queen Candaces Eunuch sate, meditating vpon the text of the 
Acts. 6, 56. Acts. 10, 10.  prophet Esay. The heauens were opened to Stephen, and saint Peter saw the sheet which was let down from heaven by the four corners.  
I confess moreover, that in the very next age unto this, both prophecies and miracles were rife, as appeareth by Ireneus. cyprian, Eusebius▪ Socrates, Sozomen, Theodoret, Egesippus, and the rest of the writers. But since the Cherubin( from whence God promised to speak) is now dissolved and quiter faded out of memory, together with the priesthood of the Iewes, since the dayes are overpast and overblown, wherein the tender plants of faith had need of water, till their roots were generally spread, now that we need no longer to be fed with 
1. Cor. 3, 2.  milk like babes, but haue( as S. Peter writes) a more certain& sure 
2. Pet. 1, 19.  word of the Prophets, unto which we do well in giuing heed, as to a light that shineth in a dark place, until the morning star arise in our hearts: to crave their helps, when wee are able both to walk without a staff, and read without a spectacle, were rather to bee taken as a sign of watonnesse, then an argument of constauncie. This 
Luke. 11, 29  generation is a wicked generation, it asketh a sign( saith christ) but no other sign shall be given unto it, then of jonas the prophet. They haue 
Luk 16. 31.  Moses and the Prophetes( saith Abraham to the rich man) if they beleeue not them, neither will they beleeue one that should arise from the dead. The word of God ought now to be 
1. Reg. 3. 1.  precious, as it was in the dayes of Hely: Quia visio non erat manifesta, Visions or apparitions were not manifest. The vision of them all, is become unto us as the words of a book that is 
Esai. 29. 11.  sealed up, which they deliver to one that can read, saying: read this I pray thee, then he shall say, I cannot, for it is sealed, &c. To conclude the same which God spake 
Heb. 1. 2.  diversely to our Fathers by the Prophets in these latter dayes, hath spoken to us by his son, and they are blessed( as our saviour said to saint Thomas) Qui 
John 29. 29.  non viderunt& crediderunt, which haue not seen and yet believed. Wherefore away with all Egyptian princes, that maintain all false prophetes to resist the messengers of God. Away with ahab and his complices, that gave ear to none but such as speak 
Esai. 30. 10.  Placentia, that is, things to please and content their humour. fie upon all double and false hearted Saules, that repair 
1. Reg. 28.  to witches, when they can receive no resolution from God, all 
1. Re. 1. 1.  Ochiziazis, that renounce the God of Israel to confer with beelzeebub, all purpled cormorants, that will be satisfied save by none such as arise from the 
Luk. 16. 17.  dead, all Herodes, that will look for saint John Baptist to 
mat. 14. 2.  revive, after once he hath been lay de up in his sepulchre, and work fresh miracles, and last of all, vpon all those, Qui 
Deut. 18. 11.  quaerunt a mortius veritatem, which seek for truth at their hands that are laid up to rest: for 
In lord. 11.  ●, ay veu, &c.  
I haue noted dilligentlie( saith Ph De commines) that GOD revealeth not his purposes by such means nor in these dayes, as he was wont, neither is it requisite he should, when so many strange examples fall out in the world, most worthy to be believed. beside, he hath assured us of his most holy spirit, not onely to assist, but to lead us also, In omnem veritatem, into all truth, and to remain with us, 
John. 14. Matth. 28.  Ad consummationem seculi, to the consummation of the world. Now whereas some are not ashamed to defend, the dregs of their deep ignorance by warrant of antiquity, it shall not be amiss( by looking into certain of the better sort) to conceive how far the rest will either lend their hearts or hands, to the cloaking of the cozenage. first to begin with Xenephon, a man endued by nature with most excellent and peerless gifts, if any such were in that crew: Diuinationem penitus sustulit, He took all kindes of divination quiter away, esteeming it a wiser parte, to remove a block of error and offence out of the way, least any man should chance to antitype, then to maintain a watchman, to give warning to the passengers. Panaetius, no whytte inferior to Xenophon( as wee may gather by those honest grounds, which are alleged both by Cicero and diverse other out of his works) Dubitare se dixit, said he, stood in doubt, wanting( as it seemeth) no good will to haue proceeded in plain terms, if he had not feared boths ●he rabble of diviners of all sorts, whose number was exceeding great, and the malice of the braynsicke multitude, which had been overlong bewitched with their wickedness, to resign to reason.  
From the ground of nature, it is certain they could not derive this gift, because all countries had it not alike, from the first beginning of the world: but one took from another, by a kind of imitation. Rome drew her principles from Heturria, Heturria from Greece, Greece from Egypt, and Egypt from Moloch, that is from satan: who is no worse provided of fit iustrumentes to teach, then men are apt and ready to take out such lessons, as are powdered and spiced with commodity. Cicero confesseth in one place, that he could digest some kindes of divining reasonably well, if they could once be cleared and acquitted of two things, namely, vanity, and partial regard, which is all one: as if he would live without air, slake his thirst without moisture, or feed without sustenance. When Prusias refused to encounter with his enemy, because the bowels of the beasts did promise bad success: that worthy Hanniball inquired, whether it were more convenient to give credite in this case, to the son of a young heifer, or the skill of an old general. Flaminius( some think) was overthrown for making slight account of all abodes, but that could no way be the cause: for that Q. Paulus sped rather worse then better, at the field of can, notwithstanding he were most precise and scrupulous in observing rites of auguration, and this is holden by the writers to be certain that if Caesar in despite of all his Prophets and Astrologers, had not made a step before winter into Affrike, his enemies( having joined and united all their forces in one body) would haue put the quarrel in great hazard. whereupon it is recorded as a virtue in him with the rest, that he gave no credite or regard to Prophetes.  
We find not one Philosopher of good account, that admitteth any other mean of understanding things to come, then by the knowledge of the proper and next causes, by which they are brought to pass, excepting porphyry, who was a worshipper of devils: and yet for all that, being deeply pierced in the forehead like Goliath with the point of truth, he squareth often from himself, and knows not howe to face out so gross a paradox. It is most certain, that one of the chief articles, that were objected against Socrates at Athens, was contempt of Oracles. moreover, Galen could not product the iudgement of one greek writer, in defence of star divinity, which notwithstanding is one of the surest shoote-anchors, whereunto they seek to tie the vessels of their vanity. Eudoxus Gnidius, who brought both Astronomy and Astrology out of Egypt, embrace the first as a lawful arte, and rejected the letter as a toy to be derided, his words are these, 
Cicero de divin. lib. 2.  Chaldaeis in praedictione& notatione cuiusque vitae ex natali die, non esse credendum, That we must not beleeue the Chaldeis or Astrologers( for by a figure all is one) in their predictiones& observations of the fortune of mens lives, by the day of their nativity. again, Cambysen 
Euse. in ora. const. ad ●ancta. cap. 17  prenituit maleuolis Magorum vocibus tam facile fuisse persuasum, Cābyses repented that he had suffered himself to be so easily persuaded, by the spiteful or malicious speeches of those men, whom by contrary( as I suppose) they called, Sapientes a non sapiendo, as Montes with the grammarians are derived a mouendo, quia non mouentur, because they are not moved. Cassander wrote, that they which gave themselves most earnestly to the study of these mysteries, were often toiled and encumbered with a world of doubts: but very seldom satisfied with any ground of resolution. Scilax plied them in his youth when wit was green, and gave them over in his age, when it was seasoned with the salt of experience,▪ Anaxagoras was committed to the common jail at Athens, and preserved only at the suit of 
Plutar. in Peric.  Pericles with great ado, for publishing a Treatise of Eclipses of the moon, for since shee was admitted for a goddesse in the Temple, many stood in doubt whether it might stand with piety, either to stint or measure out her course with a compass. Octauius discovering that by prophecies, strange tales and buzzis were conveyed into the peoples heads, commanded 2000. of their volumes to be consumed in one 
Suet. in oct. cap. 31.  flamme: retaining onely those of Sibilla, not so much for truth perhaps, as for antiquity. In the time of Claudius it fared worse with them, for a decree was published, De 
Taci. annal. lib. 2.  Mathematicis Italia pellendis, of driving Astrologers quiter out of Italy. Vitellius did the like 
Idem. hist. lib. 2. , during the time of his empire. But Tyberius exceeded all the rest in hampering this kind of men, for finding how daungerous they haue been ever to the state of a common-wealth, would often crave their opinion on the top of a 
Tacit. in Tiberio.  steep rock bending to the sea: to this end, that so soon as any frivolous or vain word came out of their mouths, they might forthwith by breaking of their necks, do penance for their folly. Nero, dealt with them in terms of like severity, at the first beginning of his reign, that is, so long as he was either good, or lead by good aduise& though his mother became to much addicted to those toys, it skilleth not, for as 
Hieron. ad jul.  S. jerome writes: Nunquam a malis exampla sumuntur, etenim in seculi rebus semper a meliore parte incita menta virtutum sunt. Examples ought never to be drawn from the wicked sort, for in the dealings of the world, encouragement to virtue cometh from the better. After this again, in the dayes of Alexander they were put to this hard choice, either to forswear their arte, or to forsake their country. The Emperors, Dioclesian and Maximin, held it for a lawful thing to practise the rules of Geometry: 
L. artem C. de mal. et Matth.  Ars autem Mathematica damnabilis est& omnimo interdicta, but the art of Astrology( say they, for so we must translate it in this place) is damnable and forbidden altogether. If any man except against my translating this word, Mathematica into Astrology, I first presume to warrant it by the very text of the lawe itself, wherein Ars Mathematica, is specially distinguished from geometry: whereas, according to the larger and more ample sense of Mathematica, Geometry is a branch of the Mathematicalles. again, we find that in the very next lawe, Mathematici are matched, Cum Chaldaeis aruspicibus auguribus, &c. which proves them to be none of those whom the laws do tolerate.  
Beside, not onely Aulus Gelius, who notwithstanding is a witness strong enough, touching the propriety of the phrase, but Cor. Tacitus, and Tertullian a doctor of the Church, together with diverse of the best learned doctors of the civil laws, affirm Astrologos and Mathematicos to concern one thing: either by a figure, or {αβγδ}, that is by abuse of the common phrase of speech, or because the Prophetes went about to shadow their unlawful studies with a mist of honor. Irrepunt enim vitia sub vmbra specieque virtutum, for vices creep in for the most parte( saith S. jerome) under the shadow and pretence of 
Ad Paul.  virtues. These matters are so plain and evident, as I cannot sufficiently wonder at their shameless foreheads, which of late haue sought to satisfy this place with fancies of their own,& likewise with devises of their friends, without so much as any sign of probability: notwithstanding I desire to understand, how they will shift away the consures of the Emperors, Constans& julian, who haue added to the former penal lewes a constitution of their own, Vt sileat omnibus perpetuo diuinandi curiositas, that the curiosity of divining be laid to sleep& put to silence, not in some but in all, not this kind or that, but Vniuersa diuinandi curiositas, not for a time, but for ever. It pities me to think in their behalf, how many stripes they should haue born in those daies, for contending by the stroke of will against the stream of order. It serveth not their turn, to guess that magic is excluded in those places, rather then Astrology, as well for that which hath been said before, as to prevent the jar of repeating one thing sundry times without effect: like colewoorts twice sudden, for in that very title, provision is made( by another lawe) against all such as disturb the common use of the four elements, by practise of arte magic assault the lives of innocent and 
L. ethi. L. multi. C. eod.  honest men, call vpon familiais& damned spirites for reuenge against their enemies, Aut enarrandis somnijs occultant aliquam diuinandi artem, or conceal a kind of divining arte under the colour of expounding dreams,& altogether are adiudged to the pains of death, Tāquā naturae peregrini, as aliens from nature, enemies to mankind,& such as Ipsam propemodum Maiestatē pulsant, do almost strike at the sovereign majesty.  
ptolemy himself durst never warrant his prognosticating aims to be exact veras exactly true, and therefore in my iudgement it is worthy the noting, that among all the learned men which haue sprung out of the university of paris, since the time of Charles the great and of Alcuinus, whom I take to be the first that publicly professed arte therein: not passing two or three haue undertaken to defend divining by the stars, and those also rather to display their wit, as others haue commended baldness, banishment, folly, the gout, &c. then for that they meant to give any grace or credite to the matter. By this experiment we may conceive, howe just consideration moved jamblichus,( though he were a porphirest) to judge, that albeit at the first some knowledge had been taken from the stars: Confusam tamen humanis 
Iambl. de mist egypt.  opinionibus exiguum veritatis lumen retinuisse, yet now the same was so confounded and obscured with opinions of men, as it retained in itself either no light at all, or a very small glimpse of certain tie.  
It hath been shewed, howe great an enemy king Saule was to the prophets of his time, while he depended upon the love& care of God and again, howe desperately he rushed into Sathans nets, after he was given up to the pride of his own humour. In like manner, by howe diligent and ready means josias, Ezechias, and the godly Princes, sought to extirp and roote them out of their dominions. These examples may be suited with the like of christen Princes, of whom it was fortolde by Esay, that they should be foster-fathers, and that queens should be nurses of the Church &c. For Constantine had no sooner 
Euseb. de vita Con. li. 2. cap. 44.  rid his hands of Licinius his false and most unkind competitor, but he began to cleanse and purify the state after the best manner, publishing and enacting this law forthwith Ne quisquam superuacaneas aut curiosas questiones moliri auderet, that no man should presume to deal 
Act. 19. 19.  with questions that were superfluous or curious, alluding as it seemeth unto those which in the Acts are said, Curiosa sectari. whereupon, the crest of glozing prophets was so sore abated and taken down, as the 
Euse. de vita Const. lib. 3. cap. 62.  godly might be bold to demand, ubi nunc essent draconum sibila? what was now become of the hissing of those dragons, which had so long whetted their infective teeth, and spit out their poison against Christ and his kingdom: Ab huiusmodi enim rebus &c. For from 
Socr. lib. 5. cap. 1.  such things we are enjoined by Gods laws, to divert both our sight and our hearing. Valentinean caused Maximus the conjuror to be rid out of the way for practising his arte, and so much were ungodly Prophets 
Idem hist. lib. 3. cap. 9,  hated& detested in those dayes, as julian( because it was not law full to profess those vanities in open show) was fain to make a step to Athens, and there to confer in secret places with his learned counsel.  
Eleuzius the bishop of Cizicum, was deprived of his bishopric, 
Lib. 2. cap. 33.  for baptizing the priest of Hercules the god of Tyre, who had been convicted of arte, magic. Eusebius, Emissenus, being otherwise( for any thing I find) a learned and a godly bishop, was served with like 
Lib. 2. cap. 6  process, for professing the judicials of Astrology. moreover, it appeareth by that learned father Epiphanius, that Aquila the first interpreter and translator of the word of God out of Hebrew into latin, was expelled out of the ministery of the Church for none other cause, then 
Epiphan. de pond. et mens.  Quid geniturarum inspectionibus,& natiuitatum diuinationibus vacaret. He gave himself to looking into times of birth, and divining by nativities. Saint 
August. in Psal. 61.  Augustine refuseth to receive an Astrologer into the bosom of the Church, without solemn penance done before, and they that onely harbour and lodge them in their houses, that is( to speak with saint paul) that do either 
Rom. 1. 32.  Facere, vel consentire facientibus, committe the fault or consent to those that do committe the same, are stynted at the penance of five yeeres by the council of 
Conc. Anc. Can. 31.  Ancira. The Emperours 
L. Culpa. C. de Mal. et Matth. 26.  Valeus and Valentinian, made the novices as guilty as the doctors of this arte, and they that seek to know the properties of Srarres with this intent: Vt ex illis futurorum eventus rimentur, that by them they may divine of events to come, are bolden by the 
q. 11. c. said et illud.  decrees to be culpable of gross idolatry. neither ought it ●o seem strange, that they should be noisome to the world( as Esay writes of others) 
Esay. 7. 3.  Cum sunt molesti Deo, when GOD himself doth find them cumbersome. Tertullian is of the mind. De Astrologis 
Tertul. de Idolat.  neloquendum quidem esse, That we should not so much as speak of Astrologers: his reasons are, first, because they give a kind of honour unto idols, in suffering their names to be registered in heaven, as of Mars, jupiter, Venus, Saturne, &c. Secondly, because they seek to tie and tedder us to the course of planets making small account of the providence of GOD, which is private to himself, and readily, because their grounds and principles were invented by the denyll: to conclude, as well Astrologers( saith he) as their wicked angels, are excluded out of heaven, Eadem poena exitij& discipulis& magistris, and there is one penalty of destruction provided, both for the schollers and the maisters. Saint Clement inueighes bytterlie against those, which ascribed 
Clemens Recognit. lib. 9.  Veneri libidinem, marti furorem lunae insaniam, &c. To Venus lust, to Mars rage, to the moon lunacy, to Andromeda banishment, to Oreon an influence of hunting, to Canopus, a desire to fish, to Medusas star, sudden death, &c. 
Origin Num. cap 12  origen accounts astrology for one of the chiefest baits of satan, which we renounce in our baptism. gregory Nazianzen supposeth, that we may as easily conceive how many will be drunk, by sight of the glass which conteynes the wine, or what a Prince entendes by gaping on his chair of State: as what our fortunes shall be by looking on the planets. Saint Augustine is afraid, least he should deal too liberally in dispensing with the knowledge of the stars, which we call Astronomy: least men being moved and provoked with the sweetness of the bait, should enter deeper then the word of GOD will suffer.  
In another place, having brought a multitude of superstitious observations, whereof some were worn out of use with time, others published and spread abroad, to the great offence of godliness and all godly men, at length concludeth: Nec ab hoc genere segregandos esse, qui olim 
August. de doctrina christiana.  Geneth liaci propter natalium dierum, nunc autem Mathematici vocantur, which were in old time called Genethliaci, for observing the birth dayes, but now mathematics, &c. whereby we are to note also, for proof of that which was set down before, that their Mathematici, were the same with our Astrologers, for though( saith he) they take a perfect estimate of the position of the heauens, at what time we first came into the world, Tamen quod ind conantur actiones nostras, vel actionum euenta praedicere, nimis errand, Yet in that( saith he) they take upon them to foretell by this, either our actions themselves, or the sequel and events of them, they olive exceedinglye. After this, he commendeth greatly the iudgement of Hippocrates, for ascribing the resemblance that is commonly between twins, rather to equality, or rather once again( to borrow the terms of the schools) to identity of substance, and conformity in bringing up, then to the moment of our birth, which he calleth madness.  
Saint cyprian, according in one tune with all the rest, disclaymeth utterly the fellowship of those which offended willingly, in hope that martyrdom should make a clear dispatch of all the score, and after breaketh out into these bitter words. Huic Martirio spem tradant, quos Mathematici docuerunt habere de crastino praescientiam,& has 
Cypr. de singu. cleric.  coronas expectent, qui supper angelos& Christum per Astrologos didicerunt scire tempora, quae pater posuit in sua potestate. Let them deliver up their hope to this martyrdom, whom the Mathematicians haue taught to haue foreknowledge of to morrow, and let them look for these garlands or rewards, whom Astrologers haue instructed in the knowledge of times, which the Father hath put in his own power onely, above christ and his angels, and again, he glanceth at 
Idem de dup. Mart.  their ignorance, Qui ob febriculam ad incantatorum remedia confugiunt, Which fly to the remedies of witches for the fit of an ague, and least we should so far deceive ourselves, by conceyuing that the Fathers onely gripe Astrologers, which were Idolaters with all: Saint Augustine distinguisheth our Mathematicos& Planetarios from all the rest, reproving both kindes alike, and with no great odds in measure. Beside Tertullian is of the mind, that whatsoever was set down by christ and his Apostles against conjurers, should haue been as well directed against Astrologers, if they had met with any: 
Tertul. de Idolat.  Nā cum magia punitur, cuius est species Astrologia, utique& species in genere damnatur, for when magic is condemned, whereof astrology is holden for one kind, the branch by consequent is condemned in the body, therefore it is very fitly noted by the same good Father, that we never hear of any of these kindes of Prophetes after the preaching of the gospel, that was left unpunished. It is written, I will 
Esay. 33. 18.  destroy the wisdom of the wise, and the prudence of the prudent, I will reject: where is the wise? Where is the Scribe? Where is the disputer of the world? Hath not God made the wisdom of the 
1. Cor. 1, 19. 20. 21.  world foolish? Both the Iewes ask signs, and the Greekes seek wisdom, but we preach Christ crucified, &c. To conclude, 
Tertul. de Idolat. Latrice.  Nihil scis Mathematice, si nesciebas te fore christianum. Non est regnum coelorum sperare cuius radius aut digitus abutitur coelo: Thou knowest nothing Astrologer, if thou didst not foreknowe that thou shouldst become a christian, he cannot hope for the kingdom of heaven that abuseth heaven, either with his finger or his compass. Chrysostome desireth to confer with those, which arrogate or challenge to themselves the gift of foretelling things to come: 
In 2. Tim. 4 Homil. 8.  Omnes enim istiusmodi praestigias Dei gratia irrideo, For by the grace of God( saith he) I deride and scorn all such kindes of illusions. He toucheth matters nearer to the quick, upon the first to the Galathians, and vpon the first of matthew, calling them 
Ibidem.  Superstitiosam fati tyrannidem, the superstitious tyranny of the destinies. In another place, Ille inquit furatus est, &c. He saith, the false prophet stale, but it is a lie, for they know nothing,& vpon the Acts he affirmeth in plain terms 
In Acta. Hom. 46.  Sathanicum esse tribuere aliquid natiuitatibus, That it is a devilish thing to ascribe any iudgement to nativities. I could repeat Tertullian again, where he recordeth this among other errors of the Marcionites. 
Contr. mart. lib. 3.  Ascendentem nescio quam fortunam vel infortunium nascentibus adferre, That an ascendent bringeth I know not what good hap or ill to children at their birth, and saint Augustine likewise, where he calls it 
De doctri. Christ. lib. 2 cap 22.  Magnum errorem magnam dementiam, ex notatione syderum velle nascentium mores& euenta praedicere, A great error and madness, to presume that the manners or events of those that come into the world, may be foretold by diligent observing of the stars, again, where he accuseth Manes and his Disciples of dealing by this arte: but this shall suffice( till I be provoked further) for a taste of that sweet concord and agreement which is found among the Fathers, not onely in discredit of all other aiming and divining crafts, but even of star divinity itself, which is so greatly magninified and applauded by the credulous.  
I will conclude only with the iudgement of that worthy man; of late and honourable memory, cardinal pool, who being certified by one of his acquaintance, who professed knowledge of these secret favours of the stars, that he should be raised and advanced to great calling in the world: made answer, that whatsoever was portended by the figure of his birth, or generation, according to the course of flesh, 
Duditius in vita Poli.  was canceled and altered, according to the grace of his second birth or regeneration by water and the holy Ghost, in the blood of his redeemer. whereupon he gave aduise unto his friend, in no wise to depend vpon such slipper holds: as either are not any thing at all, or obscured& eclipsed altogether by a second disposition, meaning, that as by Ad● we were born to die, so by Christ we should both remain and reign for ever. Thus having put them quiter beside the comfort and relief they looked for, by the countenance of learned men: let us prove what may bee further vouchsafe, for a colour of this false ortography.  
Melancthon says, that Moses, Esay jeremy, with all the rest, impugn not all kinds of divining, Defuturis contingentibus: but rather the presumption and pride of man, in labburing to understand those secrets which are reserved onely to himself, as of the latter day, &c. But this answer will not bide the touch, for the things which were demanded 
1. Sam. 28.  of the sorceress, were matters of no such extreme importance, as the knowledge of the latter day, and yet we see that God condemneth them, with the play nest and most peremptory censure that may be imagined. again, to ask whether Ochozias should bee cured of 
4. Reg. 1.  his br●ose, was a matter of small weight, and yet it was conceived as a worthy cause of reprobation: but chiefly we are to note, that these words of the prophet uttered in generality. Annunciate quae ventura 
Esay. 41. 23.  sunt in futurum,& sciemus quia dij estis vos, tell what shall come to pass in time to come, and we will know that ye are gods, and aagine, ubi nunc sunt sapientes tui? Anuncient tibi& indicent quid cogitauerit Dominus exercituum supper Aegyptum: Where are now thy wise men? 
Esay. 19. 12.  Let them declare unto thee, and judge what the God of hosts hath intended against Egypt, &c. Assure us in plain terms, that the guesses of the Prophetes are not in any sort to be regarded. They say that Moses was instructed in the mysteries of Egypt, it may well be, so long as he was brought up in the Court of Egypt, by the daughter of the King, and so wee find that he flew a man. neither ought it to seem strange, since joseph likewise dwelled so long there, that he began to 
Gen. 42. 15.  swear, Persalutem Pharaonis. Daniel was brought up among the Chaldeis, paul at the feet of Gamaliel, Dionesius Areopagita, in the study of the stars, &c. But since none are so fit to judge of truth, upon repentance of their follies paste, as they that haue been once entrapped in the snares of guile: so can this instance help them little, till they prove, that after they were called by the grace of God to knowledge of his truth, any one of these persisted in the course or practise of these apish toys which are the baits of ignorance  
They tell us furthermore, that because Elcana ascendit staturis diebus vt adoraret, went up at set times to worship, Naaman departed from 
1. Reg. 1. 3. 4. Reg. 5. 19 joh. 2. 4.  the Prophet Elizeus Electo tempore at a chosen time, and Christ said his hour was not come as yet: therefore times are to be regarded and observed in our dealings. &c. To the first I annswer, that both the time and place was limited, wherein and when the faithful should repair to the service of their God? and therefore we must not refer this note to the fortune of the day, but to the prescript of the commandment The second argument hath no kind of affinity with the matter, in defence whereof it is alleged, for if Naaman choose the time of his departure from 
Thuci. li. 2.  the prophet, it was by discretion not by astrology. thucydides reports, that the Pelopinesians gave up the siege of Platea Sub ortum arcturi. There was a certain time also, about which the kings of Israell and Iuda were wont to go forth to battle, Vertente anno, at the turning or changing of the year. Salomon accounts it the part of a wise man, Loqui verbum in tempore, to utter his speech in season. All 
2. Reg. 11. 1, Pro. 25, 11.  things haue their time( saith the preacher) and all things that are under the cope of heaven pass over in their season. There is a time to spring and a time to die, a time to plant and a time to pluck up, a time 
Eccl. 3.  of familiarity, and a time of sequestration, a time of ripping and a time of sowing, a time of war and a time of peace, a time of love& a time of hate, a time of silence and a time of utterance, a time of weeping and a time of smiling: to conclude, Cuncta fecit Deus bona in tempore suo, God made all things good in their time, and therefore were the sons of Issachar accounted learned, Quia nouerant singula tempo ra, ad praecipiendum quid facere deberet Israel, because they knew the fittest times, wherein to give instructions to Israell what they ought to 
1. Par. 12. 32,  do &c. upon the likelihood of fair weather we may dispose and prepare ourselves, to take in hand a journey or an enterprise, and husband men likewise make choice of times to sow their seed, and yet not one of all these regards the dismal dayes, which are observed in our almanacs, or frames affairs according to the favour of the Planets. For who can think, that one and the self same constellation should not as well incline our wits to take the course which leadeth to good hap, as dispose the same, although we never gazed on the Planets.  
It was well said by the Philosopher, setting providence aside( whereof Astrologers make small account) that election is rather an impediment, then a furtherance or help to those that shall bee fortunate by chance: and therefore by like reason I may judge, that labour helpeth little, where the favours are prescribed by necessity. Experience doth teach beside, that they which either begin any piece of work, or take a journey, or attempt great things, upon the slipper hopes that are afforded by the stars: haue ever sped much worse then Tobi▪ as with the rest, who committing themselves onely to the care of God, consulted with no birds of Egypt. Ninus who detested all Astrologers with their deceits, suppressed Zoroastes, who would deal in nothing without their encouragement. Pompeye with his guard of Prophets lost his head, and Caesar by contempt of Oracles subdued his enemy. josias drove them out of Iuda, and prevailed in all things he took in hand. Saule seeking in despite of God, to know more then the priests or Prophets could descry, made shipwreck both of life and honour, justinian exiling all sorts of false Prophets with their bag and bag gauge, did flourish as a conqueror: whereas julian admitting them, with all their packs of falsehood and blasphemous lies, did perish as a cast away. O quam pulchra haec est temporum electio? O how brave a choice is this of times& opportunities? let us put a case, of beginning a long journey by direction of the Planets. And first I would be glad to understand by them, whither the gracious and favourable beams of jupiter( who ruleth in those matters, as they teach) affect the person or the journey: if the first, then albeit we do not presently take horse, yet is there such a certain and secure foundation of prosperous success already laid by the benefit of the constellation against an other time, as whensoever we dispose ourselves to ride, it is all one, as if wee had begun before, according to that rule of theirs, observed both in Comets and nativities, and that the Planets brooch not their effects forthwith, as soon as they begin to signify, but eftsoons a good while after &c. If the constellation affect not the person, but the journey, or whatsoever other enterprise he takes in hand, let them prove by reason, by experience, or any sound authority, that the beams of jupiter are able of themselves to bring fair weather, clear the seas from Pirates, and the ways from theeues, and to dispose all accidents in such a formal course, as may be lucky to the trauailour, which will be hard, considering howe many diuers thwartes of ill affencted Planets happen by the way, to empeache and cross the former grant of jupiter.  
Beside, considering howe difficult a point it is to persuade a man of good conceit, that jupiter must still prevail, so long as my ioumey is on foot, and that the former figure of the Planets loseth no part of his influence, before my travail haue an end, or that the stars must wait upon my stirrope: it standeth them in hand to prove, that not the former but another jupiter begins to smile, as soon as I prepare myself to take my horse, or else give credite to a certain force imagined, which neither hath a fountain whence to spring, a subject wherein to consist, nor a ground whereupon to settle.  
Thus much by the way, I thought it requisite to note, that the plainest wits may judge, how far all scriptures, reasons and authorities are from awarding any favour to their parte, which chop& change the Planets like a Ship-mans hose, according to the figures of their own imagination. To the places taken out of S, John, 
joh, 2. 4.  Non dum venit hora mea, my time& hour is not come as yet, and again, Nonne duodecim sunt horae diei, 
joh. 11. 9.  are there not twelve hours of the day& c? by which they would pretend a certain interest in times: I answer, that for as much as it 
Act. 17. 3.  behoved Christ to suffer and to rise again from the deade, not because the Planets moved him to this said quia 
Esay. 53. 7.  volvit, but because, as the prophet writes, he would: there is no doubt but the very minute, wherein all the miracles and mercies should be wrought by christ, were prefixed in the 
joh. 12▪ 27.  providence of God before the world was made, and thus the places of S. John by reason ought to be conceived, otherwise when we read, that Christ besought his father to save him from that hour, that zachary was at his prayers at the 
Luk. 1. 10.  time of incense, that a fever left the Noble-mans son of Capernaum, 
joh. 3. 53.  Hora septima, that Ex 
joh. 19. 17.  illa hora, from that hour, the Disciple took the blessed Virgin for his mother, and she the Disciple for her son, that Iesus cried out at the ninth hour, 
Mark. 15. 33.  My God my God why hast thou forsaken me? that Peter and paul went up into the temple at the 
Act. 3. 1.  ninth hour of prayer: wee must suppose, that jupiter and Mars inspired and enforced these effects which were not onely wicked, but beside ridiculous. They press us further with S. Paules assertion, that God sent his son in 
Gal. 4. 4.  Plenitudine temporis &c. in the fullness of time, as though the stars had kept an audite of his coming: but this evidence hath cut their throats, for that he meant none other time, then that whereof the Prophets spake, appeareth by the sharp reproof which follows within ten lines after, against those which( being known of God) returned back to the poor and simplo elements, observing dayes, monthes, times and yeeres, in so much as he seemeth to be very much afraid, least in this 
Gal. 4. 9. 10.  respect he haue laboured in vain among them. Non ita dies obseruamus, et annos, et menses, et tempora, vt non audiamus ab apostolo timeo ne fort sine causa laborauerim in vobis, eos enim inculpat qui dicunt non proficiscar, quia luna sic fertur, vel proficiscar vt prospera cedant, 
Aug. Epist. 119.  quia ita se habet positio siderum, &c. we observe not dayes, months or yeeres, in such sort as we give not ear to the Apostle, saying, I am a frayed least I haue laboured among you in vain, for he reproveth those which said, I will not go, because the moon is carried thus, I will go, that all things may be prosperous and fall out happily, because there is such or su●h a position of planets, &c. Then fie 
August. Epist. 119.  vpon the difference of dayes, as dismal, fatal, fortunate, &c. emblasoned in the greatest part of almanacs, and either gathered vpon particular conceits, or popular observation, or curiosity in unlawful arts, which altogether are condemned by this censure of the Scriptures.  
From hence they fly to the star, which conducted the wise men to the place where christ was with his mother, but this place doth 
Chrysost. in Matth.  more impugn then fortify their grounds: for since it was no common star, but deputed onely to that end( as the Fathers think) wee may rather judge it to haue been sent of purpose to disprove their 
Fulg. ad probam.  tales, which thought no matter of importance could fall out, without the same were signified beforehand by those stars and planets, upon whose discoveries they grounded their assurance: Credo hoc nomine Christum sibi obligauerunt. I think( saith Tertullian) in scorn they bound christ to them by this courtesy, &c. Although, saith he, 
Tertul. de Idolat.  it be not found that ever any godly person( after the birth of Christ) proled in nativities. Some thought the star to haue been prefigured, by that place of the scripture, Stella orietur, &c. But whether it were thus or not, it is as lawful to defend all dreams by that example of the wise men, which were warned not to return to herod, as divining by the 
Matth. 2. 12  stars, vpon this one particular example of the star appearing. For Christes nativity depended not vpon the star( as it was surmised by the peevish Priscillianistes) without any ground: but the star vpon his nativity, in respect whereof it was first created. But christ( saith Cardan) was 
Greg. ho. 10  born, Prima fancy virginis ascendent, The first face of the virgin ascending, whose proper image is a virgin nourishing a child: ergo, we may not deny, that the stars and planets wrought in his natiuitye. What credite may be given to Images, hath been debated and discussed more at large before, whether I refer the Reader for his better understanding. But to their argument, I answer by their own authority, that it is most false, Ascendisse primam faciem virginis, at the birth of our saviour: for then must it haue been at ten of the clock, whereas antiquity affirmeth it to haue been at twelve, and so the Church observed it by vigill many yeeres together.  
As false it is that Mars was then in Domo mortis, to portend a bloody death, unless Virgo did ascend, which is holden for a fable. If they reply to this, that though Mars should remove from thence in Domum septimam, he threatens violence no less, then if he were in Domo mortis, where Astrologers do marshall him: it may be answered, and by the warrant of themselves, that for as much as Mars is in his altitude, this danger quayleth, Quia genitura est nocturna, because the birth falleth out by night, &c. again, Benignitas specifics in horoscopo obsistet violentiae, the sweetness or benignity of jupiter in the horoscope aswageth violence, especially the said Horoscope being in the house of Venus, happily conjoined with the great God jupiter, which chanced at the time of this nativity.  
moreover it is certain, that the moon who bears the greatest stroke in Genitura nocturna, in the birth night, was then most prosperous in Domo. mortis: which imports an easy death without all force or violence. Wherefore it is more easy to be proved by the principles of these good men, that Christ was never in that agony which saved them from hell( and truly for my part I think, unless these toys be left, his death will do them little good) then that either he was born or crucified, according to the course or influence of Planets. But Saturne( say they) was in the 9. house, and in the sign of geminy, which giveth warning both of a priest& Prophet, I answer. and they can not deny, that he was retrograde at that instant, which by their rules abateth much of his divinity. Beside a daughter of the house of milan called elinor, was born within these 80. yeeres under the same figure, and yet neither proved a Cassandra to give warning of mishaps to come, nor an Aaron to begin the sacrifice. The best of all is, that their great Bassa Abraham judaeus is of the mind, that whosoever findeth Saturne thus consorted at his birth: Malus pro cull dubio fiet Christianus, shall be without all doubt a very bad Christian.  
Haue not we great cause to magnify that arte, which proveth Christ the son of God( of whom the godly took the name of Christians, in 
Act. 11. 26.  the tender spring and first beginning of the Church at Antioch, and by whom we were all redeemed from the burning lake, whose torment hath neither end nor remedy) to be but a bad Christian. Because capricorn was in the lower part of heaven, and Libra ascended at that instant, one will haue Christ a king, an other to be born in a stable, and yet these figures fall out every day without like events or accidents I mislike not, that all reasons be accepted that may tend to the defence of truth: yet since it neither needeth help of dreams nor toys, wee leave such refuse ware to the bankrupt infidels. After this they pick out of the text, that the sun and moon shall show signs and tokens 
Mat, 24. 29. Gen. 9. 13.  of the latter day, so shall the rainbow warrant us, from being drowned any more hereafter with a flood: but as it is false logic, to maintain an argument affirmatively from the parte to the whole, so were it likewise a gross error in divinity, to press God as it were perforce to reveal his pleasure, touching all events and accidents to come, because he giveth warning by express signs of some particulars.  
It is not lawful to pervert, to rack or wrest the word of God, but look what he hath recommended by the warrant of his voice to mark: and otherwise to let all signs and tokens pass without offence, which are not linked to their proper& determinate effect by the rule of the Prophets. Rahab by hanging a red list out of her window, preserved both herself and her household from the sword: may we conclude vpon this president, that all the citizens of jerico should haue sped 
josu, 2. 18.  aswell, if they had done the like when the forces entred? again, because the coughing up of clotted blood declares a pleurisy, may wee gather that is a sign of frenzy? This logic were out of square, for whatsoever is referred, either unto one particular effect or time, cannot be noted or observed, as a rule for all things, nor for ever. Furthermore, a multitude of cyrcumstaunces altogether opposite to the scope and drift of their intent, may be collected out of this authority. For first the signs whereof we are admonished by christ, are 
Matth. 24. Mark. 13. Luk. 21.  no less evident to the simplo, then to the Doctors of Astrology: for whosoever hath eyes may see the change of the sun and moon, whereas Astrologers are wont to arrogate a knowledge to themselves, above the reach or compass of the multitude. Secondly, these tokens warn us not of any good or bad success concerning life: but of dissolution of flesh, that the souls may be saved. Thyrdlie, they are lyngered until the coming and approaching of the latter day, even as it were of purpose, least the wicked might extend them to the maintenance of vanity. Fourthlie, we may note, that christ to cut off singularity, hath matched them with other signs, no less importaunt then themselves: as the moving of the heauans, the fall of stars, the tyranny of antichrist, division among Princes, friends and kinsmen, warres and brutes of warres, &c. Signum filii hoins, the sign of the son of man, &c. And therefore may we judge concerning fortunes and nativities, as well by these as any of the rest, that are expressed in the Scripture.  
Last of all, albeit these things come before as messengers to summon, to arrest and call us to the bar, yet least we might become too proud and dissolute, vpon the certain knowledge of the time: Christ teacheth us, that of the precise hour no body hath knowledge, no not 
mat. 24. 36. Psalm. 19.  the Angels, but the Father onely. They say, that Coeli enarrant gloriam Dei, which we confess, but in such measure as we rather wonder at his wisdom, then grope for his mysteries. To read the books which Galen wrote, De vsu partium, or to see the cutting up of man, would represent as brave a muster of Gods mighty works to the conceit of man as the view and consideration of the stars. and yet I think it would be hard to find a man, that would not rather die, then rak in bowels of dead men with julian the renegade, for knowledge of things future. Vpon a certain note, that Adam gave names to the stars, they would conclude him to haue been an Astrologer: but as easily they may defend him to haue been a bowel searcher or a painter, because he gave names unto beasts, &c. It is enough, that he name them for excellency, not for divination, as our husbandmen observe them, for the proper knowledge of the season of the year, but not for prophecy. Not content with this, another of that crew retaining in his mind that old principle of Protogenes, that things which are removed furthest out of memory, may be most boldly counterfeited, appealeth to the time of Seth, by whom( saith he) a number of exact and perfect rulers( concerning iudgement by the stars) were caused to be engraven in pillars for enstruction to posterity. Beside he proveth by the verdict of Iosephus, and certain other of the jewish rabbis, that Abraham the Patriarch himself was not void of understanding in these mysteries, triumphing and insulting upon those that scan the fables of this arte, without either mean or modesty.  
But to let slip the silence of the Scriptures in this point, which notwithstanding giveth a fowle check to forgery: I wonder what should move them to bite this egerlie, at arguments of so slender hold, as neither could advantage them nor hinder us, though wee should admit them to their uttermost. For who denies, that Seth or Abraham might be so far expert and skilful in the stars, as tended to the knowledge of their courses, eclipses? &c. Considering the children of Israel, as well in those dayes, for distinguishing the seasons of the year, as afterward, about the keeping and observing of their feasts and ceremonies, stood in great need thereof, and therefore diverse gather upon that place of the Chronicles, Viri eruditi qui nouerant singula 
1. Par. 12. 35.  tempora,& e. That the tribe of Isachar was bound by order to the study of the stars, as diverse colleges in Cambridge at this day( according to the Statute of the Founders) are enioygned to give allowance unto certain to this end, but if any kind of divination, either by the planets or by any other mean, had been deemed lawful by the Fathers of that golden age: it may be thought that Moses would either haue recommended it, together with the Sacrament of Circumcision, and other rites observed long before the lawe, to the godly that came after, or at the least haue spared and forborn those bitter and reproachful taunts and menaces, which are denounced in the legal monuments. Besides, considering howe little may be culled out of Genesis to this effect, a man would wonder where Iosephus found these toys: unless it were in Cabala whereof I spake before, or that they crept into the Church by stealth and oversight, with many fowle abuses more, a great while before the time of Iosephus, which not only we that onely cleave to christ and give over Moses( further then he preacheth him) but the Iewes themselves, which are drowned in the letter as a wasp is in a syrrupe, utterly forsake and abandon as Apocriphas and counterfeytes. And whereas some allege out of Methodius a writer of convenient antiquity, that one of Noes sons called Ionicus, Futura per hanc artem praedixerit, Foretold things future by this arte: I deny that any man of iudgement ought to marshall this bastard imp, among the sons of light considering the Scriptures, which describe the pedigrees at greatest length, do not so much as name or notisie the person of the man, much less describe or paint out his qualities. Beside, I would not haue the Reader deceived or abused with an empty name, for this is not that religious and learned Methodius, of whom saint jerome speaketh in his register: but a blind, obscure, and rusty writer in comparison, sometimes alleged by Petrus Comestor, but with so little grace or regard of his own credite, as diverse of his best and most approved friends do wish, that he had been more advised and discrete in the choice of his Authors.  
Thus haue I satisfied as many of their arguments and reasons, as either I could, find set down in print, by those that haue been busy with these things, or imagine in mine own conceit upon the shows of probability. If either this be shaken( which is said, or new bulwarks reared in defence of divination) I doubt not but the same God which worketh in us all, Et velle et perficere, and assisteth truth: will give me grace also, as well to batter the mud walls of Samaria, as he hath donne hitherto to flank the fortress of jerusalem.   

ANother reason why we should eschew this gilded pill, and sugared bait of prophecies, may be alleged, for that the Prophets themselves 
The crafy cogging of these counterfeit Prophets. Mat. 21. 19. Iud 12, 1. Cor. 14, 8 lieu. 2. 13. Mat. 25. 3.  cogge and lie, pretending what is probable by mans conjecture but not conceiving what is certain in Gods providence. These are the fig trees, which bear no fruit but leaves, they are the clouds that promise but let fall no rain, the trumpets, whose sound is loud and shrill, but prepareth no wise man to the battle. their sacrifices are fresh, not seasoned with salt( as God commanded) nor their counsels with discretion. their lamps want oil, their measures weight, their suppositions truth, and their dealings honesty.  

mell in ore verba lactis,  
Fel in cord fraus in factis.   
But of this let us be sure, that 
Gal. 6. 7.  Quae seminauerit homo meter, look what a man doth sow, that shall he reap, that is as the Prophet speaketh 
Ose. 8. 7.  Ex vento turbinem, of wind whurle wind, and to say the truth, it were an oversight to call the feigned prophetes to any other audit, or to look for any other measure at their hands: which were never privy 
I●re 23. 18.  to the secret purposes of God, who never sealed the skies, to draw 
Bar. 3. 29.  down wisdom from above the clouds, never walked in Nouissimis abiissi, nor ought in reason to be matched or compared with the holy one of Israell, Etiam cum 
job. 38. 16.  perfectae fuerint scientiae, no not when their knowledge is most absolute. Quis 
Sap. 7. 13.  poterit cogitare quid velit Deus? who can conceive what God will bring to pass, so long as our imaginations are irresolut, and our conjectures fallible? Dare any man presume to say with the king of Tyre, 
Ezech. 28. 2.  Deus sum, et in cord maris sedi? I am God, and haue satin in the heart of the Sea? or with Lucifer, I will advance my 
Esay. 14. 13.  seat above the stars of God, in the mount of the testament will I sit, I will ascend above the height of the clouds, and be like to the highest? The Serpent told poor 
Gen. 3. 4.  Adam that he should never die, and in that manner deal his prophets at this day, with simplo and well meaning souls which march on with 
2. Re. 15. 12.  Absalon: but it is cord simplice, et causam penitus ignorants, with a simplo meaning and a single heart, because they are not made acquainted with the drift of the conspiracy. The baits which 'allure us to this trade, are pleasant I confess, and so are both the 
Pro. 23. 33.  lips of a strumpet, and the wine of court, Quod ingreditur bland, et in nouissimo mordet vt coluber, which hath a mildred ●ast at the first, but afterward a tange and biteth like an Adder. Ignorans enim &c. but in the mean time the simplo man is ignorant, that he is slily called to the gin, and that his life was put in 
Pro. 7. 23.  hazard, till the very liver bee pierced through with an arrow. 
Iud. 14, 17.  Dalida was beautiful, but not sit to be made acquainted with her husbands riddle helen was a faire one, but when the matter came to sifting in the Senat-house the wisest of the company choose rather to dispatch her home, thē put their state in hazard. The springs 
2. Re 23. 17.  of Bethel were exceeding sweet, but Dauidhad rather die for thirst thē drink his peoples blood, that is, with the perils of the lives of his subiects, Venena non dantur nisi mill illita &c. poisons are not given without a smack of honey, and 'vice could never creep into the mind of man without a mask of virtue. Cato knew the cousonage of these personnes, to be so notorious, as he would often seem to marvel, how one of them could look upon an other without smiling. An other noteth, that during the long warres between Caesar and Pompey, they never almost guessed right in any thing, and Galen writeth, yet more plainly in this matter then the rest, that not one of all those Prophets and Astrologers, whose skill was most commended, and their depth admired in his time at Rome, gave any perfect iudgement, either touching the disease, the continuance or cure thereof: whereas himself( depending upon light of lawful arte) either swerued not at all, or was induced to his error with great probability. 
De divin. lib. 2.  Quota eoim quaeque res evenit praedicta ab iis? aut si evenit, quid afferri poorest? cur non casu eueniret? For howe few of those things come to pass, saith Cicero, which are foretold by these? Or if they channce sometimes to hitte, what reason can bee brought to prove, that they fall out otherwise then by mere hap hazard? 
Iere. 17. 19.  Non proderunt nobis nec eruent nos, quia vanasunt, therefore neither shall they profit nor deliver us, because they are vain and idle. The daily fails and errors of Astrologers, which publish almanacs among ourselves, may show what truth is in their words, what warrant for presumption, and what assurance of their doctrine: wherefore, unless we will be wilful, in choosing rather( as saint Augustine writes 
De Trinit. lib. 1. cap. 1.  Sententiam non corrigere peruersam quam mutare defensam, Not to correct a perverse opinion, then to recant it after they haue once defended it, unless wee will be far more simplo then that poor old man in Socrates, who resolved never to be twice deceived with one trick, It is not possible that wee should open, or lend our 
Socrat. in histor.  ears to the pipe of the charmer, charm he never so wisely, as the Prophet david speaketh. Their manner is, to present a multitude of glaring colours to the sight of man: but such they are in very deed, as appear 
Arist. Met. lib. 2. Matth. 4.  in the raine-bowe, or as the cities were with satan would haue corrupted to Christ, upon condition that he would adore and honor him, that is not true but counterfeit.  
At such time as Brittanicus waited for the great lot of the roman Empire, by the comfort and encouragement of a vain Astrologer, he 
Dion. Taci. in Nierone.  left both life and all, by the rigour of a bloody tyrant. Saint Ambrose telleth of one, that prognosticated great store of rain to fall after an exceeding drought: but none was seen, till by the prayers of the Church this favour was obtained. Seneca, by a very pretty fancy and 
Ambr. in Hexam.  imagination of his own, bringeth in mercury, persuading with the goddes, that they would abridge the life of Claudius, if not for any other cause, yet even for very pity and compassion of the poor Astrologers, who had already been taken with so many lies from year to year about this point: as if the destinies were not more favourable, then their grounds were sure, the credite of astrology would decay for ever. These watchers and observers of the planets, gave out by their pamphlettes in the first beginning and tender spring of faith, that the name of Christ should not be had in honour, at the uttermost above two hundred yeeres, which falling out by tract of time, to be a most egregious and famous lie: Albumazar( to keep his favourites in life) adjourned this destruction of Religion higher by two hundred yeeres, supposing that this undoubtedly should be( as it were) the stint and period of our continuance: but GOD who promiseth, that heaven and earth shall perish before any iote of his most holy word, hath made both a scorn to godly men, and likewise to their own Disciples. Abraham the Iewe took upon him, to assure his brethren of the coming of their fantastical messiah, in the year of our Lord 1464. because it bare a constellation, not unlike to that wherein Moses is affirmed to haue been born: but note the plague of God, for in that very year, wherein they looked for a jubilee and general redemption from their grievous bonds, a restitution of the Temple and the Sacrifice, &c. Waxing proud and insolent vpon this brainsick hope, it fell out so, that diverse Princes detecting their abuses, and unsufferable villainies and blasphemies against the name and death of christ, by nailing Infauntes to the cross for mere despite, first spoyled them of all their wealth, which by increase of usury was grown to be exceeding great, after put the principal to death, and exiled all the rest out of their dominions.  
Arnaldus Hispanus doubted, that about the year of our Lord. 1375. we should hear news of antichrist, and another, vpon a coniunction between jupiter and Saturne in scorpion, about eight yeeres ago, seemed to be very jealous of the like: but thankes be given to GOD, we hear of none as yet, save those of whom saint John spake, when he gave men warning to be careful of their steps, because even then 
1. joh. 2. 18.  were many Antechristes, and saint paul likewise affirmeth the mystery of iniquity to haue wrought in his time, vpon which place we are 
2. Thes. 2. 7.  to note, that certain calculatours were not then ashamed to give out that the day of the Lord was at hand, &c. Or if we will exemplify these Antechristes in persons of this age, I find not any more like to support their seats then our Astrologers, who set up a new plot of heaven, and a new school of earth, and a new kind of providence. I speak not of the dreams of Alliacensis, about the council of Constance, nor of Albumazars endeavour, to find out a figure answerable to the laws of Mahomet. The children in the streets begin to deride and scorn these toys, and therefore it is time for men of deep wit and gravity to give them over. Manfredus, a●are doctor of astrology, assured Ordelaphius a prince in italy, that, that very year wherein he died, if there were any certain knowledge by his arte, he should not end his life, Ante senectutem decrepitam, before extremity of age made him lame and vnweldie: neither is it to be marveled, that he kept no truer audite of another mans estate, when himself having promised and given his word to discover wonders, the next Spring deceased in October. A notable example of the iustice of almighty GOD, and not unlike to that of julian, who having made a solemue vow at his return to multiply the tortures of good men, was slain, it is not known by whom, further then that it pleased GOD to strike him from the seat of iudgement, in the very next encounter with his enemies.  
Constantia an honourable Dame of room, having received assurance from Astrologers, of a long, a healthful, and most happy life: fell sick within five dayes after this of a burning fever, and finding that there was no way but death( which is the way of flesh) shee streygned her husbands hand, and concluded both her speech and life with these complaining words. Ecce quam vera sunt Astrologorum vaticinia, behold what truth is in the vain prognosticates of fonde Astrologers. My Lord of arundel that now is, whom I name, as well for the depth of his conceit and iudgement in young yeeres, as for the zeal, the reverence and duty which I owe unto himself, was wont at the beginning of the year, to note his almanac with rules repugnant, and dyrectlie contrary to those which were prescribed by the writer: and yet vpon account of minutes, houres, daies& quarters, at the ending of the year, forsomuch as concerned change of weather, my lords notes were found more often true( although they were set down by chance) then his that stood vpon the warrant of a learned counsel.  
It was prognosticated to Crassus, Caesar, and Pompey, that they should all three sleep in their beds with peace, whereas experience doth show, that all of them did perish, Morte violenta, on the other side, Paulus florentinus lived, till 85. yeeres of age, and yet he would assure his friends in private, that he never found one comfort, that might promise long life in the figure of his birth, but sudden death, with many tragical and most lamentable accidents. The great death of Cattayle, which was so certainly expected by the Calculatours, anno. 1558. turned to a wonderful increase of all kindes of sustenance. At the same time that the fonde Bohemians were afraid, to 
Aen. Sylu. in histor. Bohem.  be consumed with sudden fire that should haue come down from heaven, as some preachers gave warning: they were almost drowned with a second flood, by mean of excessive showers, spring tides, and store of land waters, that ran down with immoderate abundance, as if God had resolved to descry the falsehood of their juggling. The driste is like a pack at Primero, where the smallest card being cut awry, or coming between by chance: overthrows the fortune of 
Psal. 7. 16.  the fraudulent,& conveys it to their adversary, according to the sentence of the prophet, Incidit in foueam, &c. At another time the people were so scared with an universal fear of waters, scattered abroad by Prophets of this kind, as a certain Abbot( seeking to prevent the worst) built himself a tabernacle vpopn the top of Harrowe of the hill: but the conclusion is, that before Summer were half spent, all the ditches were drawn dry, and the cattayle perished for lack of water.  
I could adioygne the pregnant follies of some other fresh in memory, which would haue put the world in fear of another flood, if the rayne-bowe had not served for a Sacrament of hope: saving that it is the part of no good nature, either to insulte on those, that are already overthrown with shane, or to agrauat affliction and misery. The cause hath been considered and reproved by the civil magistrate, who cutteth of all causes of offence, and not without great cause: for whosoever sees the strange disorder and disturbance of the simplo sort, upon the spreading and dispersing of like fearful rumours, which are faced out by learned men, or at the least by such, as by the peremptory manner of their writing and discoursing, covet to be counted and reputed so must needs confess with me, that it is high time rather to pluck, them imp the wings of presuming glory. A wise man always shuneth {αβγδ} the second navigation, when he findeth how unlucky proof, some other of his friends haue made, by sailing in the narrow seas of weighty matters, without either any cart of ordinary knowledge, or compass of discretion: and therefore though I name not any man, yet I blame and greatly discommend him whatsoever he be, that caused the first author of this paradox, to set the lees of error, and conceits of ouerwening wit on brooch, onely for the refreshing and reviving of his own poor credite, almost overgrown with the noisome weeds of flat contempt, the pricking nettles of disgrace, and the peirsing thorns of deserved condemnation, A man may bear with oversight, because( as Chremes saith in Terence) Labi est humanum, but for one friend in a brauerye sometime to vouch an other, without either learning, truth or lawe, sometime to bear the world in hand, that though themselves divert their studies( idque pro sua gravitate) to matters of more weight: yet others shall arise out of their Ashes, to maintain a tale of Robin hood against all the world, as if all knowledge were concealed in one parish, or rather in one simplo cottage, importeth greater wantonness then may be well endured, under the mask of iudgement and authority. Wherefore leaving them, as well to that which hath been published already, in disproof of their vnsesonable aims, as to the penance of the present shane, which were enough to make a wise man, to war with all the Planets and supposed Gods of heaven: I will onely conclude with solomon, that Stultitia colligata est in cord pueri, et virga disciplinae fugabit illam, this is but wantonness( as M. Iuell said) correction will amend it. Thus God, even our God is wont, Signa divinorum 
Esay. 44. 25.  in furorem vertere &c. to turn the signs and tokens of diviners, into madness, neither is it possible for them to speed better, which either take aim by unstable men, whose property it is to lie, or by presumption which hath no rest, or by the devill who is the breeder and father of all lies, or by tokens that are wont to wax and wane like the moon, or by the Planets which derive their name from wanderinge and never persist almost the space of one minute( as themselves comfesse) in one steadfast quality. But whether God restraineth such kindes of knowledge, because considering our want of temperance, they seem more like to encounter and molest, then avail or profit us, or whether he repute the same a derogation to the majesty and honour of his name or both( as I am thoroughly persuaded) it is certain, that he hateth and detesteth all the kingdom of contingent prophecies. Prophetant enim mendacia, et populus meus dilexit talia, for they prophesy nothing else but lies( saith he) and with such empty wears my people is delighted. 
Esay. 5. 31.  They wander in the mountaines, and skip like row buckes from hill to hill. Fugerunt conciti they fled in hast: but without the wheels, which hang together by the spokes of truth, and as the Prophet 
Eze. 1. 20.  says, In quibus erat spiritus domini, in which the spirit of almighty God was present. That Cleombrotus, who bestowed the most parte of his time among the fairies, in the straightest order diet and devotion 
Plut. in Phil  that any man could think, obtained notwithstanding no more grace or favour for his meed, thē once in the year one faire day to prophesy. Diodorus Siculus reports, that inspiration with knowledge of things in future, was so greatly prized and esteemed, even in Egypt, whence the greatest part of fables sprung: as they would not afford the same to all their Gods but to certain onely. Alphonsus de Castro writeth also in our dayes, vpon the plain confessrō of some persons put to death in spain, that the devill sealeth not all those, which give up their names& forsake their faith: but a very few,& those, only that are sealed haue both the gift of working mischief, and of affording prophecies.  
When julian the great Apostata was dead, his garrisons( which were 
Theo. lib. 3. cap. 20.  most blind and ignorant in such things as these) exclaimed openly Apollinem falsa vati cinatum esse, that Apollos prophecies were lies: and yet we are so simplo for the most part, as we take no warning by one stroke, how to prevent an other. The germans at the length became so weary of their prophetess Velleda, whose glozing maner was to blear their eyes with toys in stead of Oracles, as they resolved altogether vpon this certain ground: Honestius Romanorum principes, 
Tacit. hist. lib. 3.  quam Germanorum foeminas tolerari that the yoke of roman Princes might be endured and abiden with more credite, then the women of the germans. For though the devill sometimes uttered a truth, in that manner which I signified before, yet he would be ever sure to send a lie withall for his own advantage: as for example, to that intelligence which he gave to Adam, of the end of eating the forbidden fruit, namely that he should discern good and bad, he added that he should not die. In like manner they that dwelled about the monuments, agnised christ to be the son of the living God: but 
Mat. 8. 29.  with this abatement of a false allay, that he came to molest and trouble them before his time, whereas in deed, he came in Plenitudine temporis, In the fullness of that time which his Father had appointed. It was no lie, that GOD by mercy had so strongly guarded and 
job. 1. 5.  defended job, as none could either hurt him or his goods: but that the same job would blaspheme, as soon as the finger of almighty God had touched him, was a lie for the whetstone, as the sequel proved it. These warnings may suffice to keep our souls out of the lions paw and the fowlers net, for as the Preacher wrytes, Quasi qui apprehendit vmbram et sequitur ventum, sic qui sequitur visa mendacia, 
Eccl. 34. 2.  who soever gives himself to follow glozing visions, is like to him that either follows wind, or takes hold of a shadow. whereupon S. paul supposeth those to be most happy, whom neither life nor angel nor principalities nor powers, nor things past, nor things present, nor height, nor depth, nor any other creature is able to separate, from the love of God which is in christ Iesus. The devill hath attempted sundry means, to disturb that golden peace which angels wished unto 
Rom. 8. 12.  men, to breed a debate between the children of one womb, that is the members of one church, and the subiects of one government: but yet hath he not bestirred himself more gallantly in any one respect, thē by raising up certain busy bodies in the common wealth, who with limed papers, painted books,& figures of wild beasts& birds, carry men from present dueties into future hopes,& not much unlike the foolish cur in esop, which swam in the water, let fall the meat which was already in their mouths, to snatch at shadows in the mooneshine.  
How many treasons haue been set on brooch? howe many wicked practices attempted, by encouragement of such fond toys? I would to God the smart at home, and manifold mis-fortunes round about, had not too fully warned nor instructed vs. These are Volumina volantia 
Zaca. 5. 1.  the flying volumes, whose length are twenty cubits, and whose breadth are ten cubits, and they carry the curse that goes over all the earth. &c They are the apple that made Adam taste of woe, and the dropping 
Gen. 3. 6.  honicombe▪ that brought poor jonathas into his fathers indignation: but because I haue reserved a fit place, wherein to publish diuers 
1. Re. 14. 27.  great& daungerous mishaps, which haue budded in all agesout of this ungodly roote, it shall not be amiss to discover by the way by how many cunning sleights& stratagems, our dizzy Prophets( which are never voided of a painted pamphelet in their bosom) flourish and conceal their dry conceits, to make men swallow them with more eager appetite.   

FIrst therefore it behoveth us to mark, that the first author and deviser of these images, either in picture, sculpture, or such other means, were men of sharp and pregnant wit, who having pried and looked with their Linxis eyes, into the moods and humours of the Princes under whom they live: deliver aims according to that light and when they find him well affencted to this noble house or that, they set it with degrees, according to the compass of the men, where jealous or mistrustful, they present a skaffolde, with one beast or other that belongeth to that house, ready to lose his head, as it fitteth their conceit, and oftentimes when they can gather nothing by the Prince himself, they scan the circumstances of the person, and his house, and by guessing a far off, imagine what success is most lykelie to betide him in his dealings. whereupon, as it chanced oftentimes that pamphlettes which prognosticated famme, haue been causes of the same, not by the malice of the planets which are toys, but by the greediness of husbandmen, who being put in fear of such a storm, partly by forestalment, and as often by the secret hording up of grain, enhance the prices in respect of scarcity: so diverse noble Gentlemen, which never once conceived evil of their Prince within their hearts, for fear least the birds of heaven should descry their secret thoughts, being put in deadly fear( of their own decay) by fools, and affrighted by these images, disguised with a rusty flourish of antiquity to deceive the more, haue entred into great matters and undutiful attempts, to the ruin both of their lives and honours, though the ground of all, were rather care to provide for their own security, then any meaning to forsake the bonde of allegaunce, or to offend their sovereign. For as it is set down by Plato, that the beginnings of all counsels are in our will, but the performance in the destinies: so may wee make the first choice of the pitch, which wee mean to fly, but after we begin to mount and sore above the common sight. Nullum medium inter summa& praecipitia, there is no mean nor middle course, between the breaking of our necks, and the sufficing of our humors, the seed is in election by grare, the success in providence.   

ANother pretty knack these cogging prophets haue, to mark what noble families are either tied by consanguinity, allied by matches, or united in good will together. If the league be sound and durable, or at the least( in reason) like to be the beasts, which are most commonly given by them for creastes in armorie, and best known to the world: shall be made to court and to embrace, and like Hippocrates his twins, to weep and laugh, to be sick and whole at once, if otherwise, they fight and scratch, they whet their tusks and beate their tails, they take diverse ways, which always giveth best advantage to the counterfeit, so that even as the good man of the inn at Chalcedon confessed to his gestes, that all the dishes of their banquet consisted of gross pork, although the flourishes of cookerie, and diversities of sauce might happen to beguile their taste, we may conclude as well, that the ground of all their toys, is craft, disguised sundry ways, according to the skill of those that haue the dish in hand, and though the sauce do sometimes poison that which was not sweere before: yea when the world is credulous, it may pass for restorative. If this be not to match 
Dan. 2. 41.  clay with steel, 
Dan, 14. 13.  Potiere escas,& vinum miscere, to set down the bait, and brew the wine, to mingle( as 
Luke. 13. 1.  Pilate did) blood with the Sacrifice, to dissolve the 
Apo. 14. 10.  wrath of GOD into the liquor of the grape to deceive in musk, to rinse the cup of all abomination 
Esai. 31, 10.  Loqui placentia, to speak things to please, 
Iere. 5. 3.  Prophetare mendacia, quia populus dilexit talia, to prophecy lies, because the people is delighted with such things, and to sow pyllowes 
Ezec. 13. 18.  and cushions, under the heads and elbows of all sorts and ages. Ad decipiendas animas: I am far from the true sense and meaning of the Scriptures.   

again, whosoever noteth the right drift and scope of these glaring prophecies, with a single eye, shall find their greatest ordinance to be bent against persons of the greatest state, not for that in trouth they find more cause to shake them then the rest: but first, because the thunderboltes of fortune, soonest strike and blast the cedar trees, according to that sentence of Lactantius. Plus habent ad ruinam ponderis quae sunt altiora, And then a multitude of meaner persons, dependeth altogether vpon the fortune of the best, which being puffed up with hope, or beaten down by fear, will always be most prove and ready, either to advance or to prevent that hap, which standeth them in hand to look unto, either for advantage or security. The devil maketh more account of a Dolphins tail, then a Makerels head, of the soul of one King, then of a thousand pesantes: because according to the common proverb, all the world applies itself to the Princes humour,& as we read in Cicero, their faults are not so grievous in themselves, as, Quod vitia infundant in civitatem, Because they power out vices into the bosom of the common- wealth by their example, and therfore, Potentes potenter tormenta patientur, mighty persons shalbe mightily tormented. But to proceed, the noble men light of test into the nets of their imagination; because when simplo persons pass away 
Sapi 6. 7.  like a crowd of smoke, and leave no more impression, either of the time, the place, or manner of their dwelling vpon earth, then an arrow of his passing in the air: the others are cast open to ten thousand accidents, and were never yet so fortunate in this uncertain life, but either wisdom gave them cause to fear, or inconstancy to stagger, and therfore it was sound aduise which an Astrologer gave to Sianus, in the time of Tiberius at Rome, not by his arte, but by his wit, not by the figure of an Ephemerides, but by the warrant of a long experience, to provide as well for a stable ground, whereupon to rest with surety, as for a ladder to clyme up with opinion, Immodica enim principum studia nunquam fore diuturna, because the favours of great Princes( which exceed all bonds of moderation) were never durable. The sun arrives no sooner to his height, but he declynes again. The waters ebb when the flood is past: the angels which appeared unto jacob were either ascendentes or descendentes there was no standing vpon any 
Gen. 28. 12.  certain step. autumn cometh in the neck of harvest, and as Electra said in Euripides {αβγδ} the change of all things is sweet and pleasant. The moods and humors of both parties may change, for either the subject may were weary of contenting in that kind, or measure whereupon his credite grew, or the Prince of that humour which was the cause of liking. Beside Hugo de S. vict is of the mind, that there must needs be less error and offence in deeminge that the favourites of court, shall slide whose Goddesse either whirleth in a wheel or standeth on a rolling ston; then in prescribing of assurance in these brittle joys whose end is vanity.   

moreover it hath been an ancient practise, of discoursing Sicophants, sometime by figures, sometime by pedigrees, sometime by popular reports and rumores, to bring that person whom they most detest and fear into so deep mistrust and jealousy, of those that bear rule, as none, but he must be regarded, watched and observed by the spies of state, while they bring things to pass according to the compass of their own intent, and comfort drifts of treason, with a mask of hypocrisy. Thus did that wily fox sejanus by the practise and assistance of Astrologers, conueie a certain deadly fear 
Dion. in Tibe.  into the head of Tiberius, that Germanicus aspired to the state by right or wrong, whereas in the mean time he wrought onely for himself, Existimans se cum inuenem sustulisset facile in manu senem habiturum 
Aeneas Sil. in hist. Bohem.  supposing that it would be easy to get the old man within his paws, if in the mean time he could devise by cunning plots to rid his hands of the younger. Ladistans the king of Bohemelande and hungary was daily made afraid, with the greatness of the Count of Cilicia, by pasquilles pictures, and a world of sly devises, while an other sought to transport the government both from the king and his posterity.  
In like manner richard duke of gloucester, finding that so long as his brother George of Clarence, stood between him& the goal, he could not get the prise, which he had devoured in his greedy thoughts caused a certain prophecy to be suggested to the king his elder brother, that G. should one day were the crown, not doubtinge but the king would rather look to gloucester, then George as well in respect of the said Dukes former trespass, and alliance, with the house of warwick( which he feared most) as because the manner of these prophecies, hath been rather to regard the proper name then the dignity I speak not this to quicken or revive the memory of king Rychards heinous fault, which in respect of all the bountiful and princlye benefits bestowed upon the family from whence I come, I could rather wish to be drowned in the black deeps, and folded up in the dark clouds of oblivion for ever. But to prevent the poison of their drift, which with like intent and opportunity, may brooch the like attempt hereafter, seeking to induce their Princes eye, with the shine of a silly Glasse-worme,( which seems and is not) to make slight account of a wily serpent, lurking under laurel leaves: which is indeed and seems not. I could allege one notable example of a conjuror, if that be true, which is reported in the memories of france who representing to a Lady of great calling, all those personnes, as it were in a dumb show, which should possess the crown in this our age, caused the king of Nauarre, or rather a wicked spirit in his stead to appear in the fifth place, to none other end( as I beleeue then that she might attempt, the rydding him out of the way, by greater store of indirect devises, whom the destinies reserved to so great an honor. By these plots many worthy persons haue been made away, and more may be, if God who onely guideth princes hearts▪ incline them not to scorn pictures, for their vanity, and to reward men for their virtue.   

furthermore, they draw the shadows for the most parte, according to the moods of those that are in chief authority. If the Prince be martiall, they set him out with feathers, and most fresh and gallant colours for the nonce: but withall, so false and changeable in some point or other, as whatsoever happen afterward, may seem to those that scan the mystery, to haue been prefigured. Sometimes he kills three kings before he war with one, he bears a bloody sword in field, that never drew his own out of the scabbarde, and gives a wound before he find an enemy. An other while he sitteth in a chair of state, to receive homage, with like compliments of honour. If the Princes wax effeminate, and abandon all their study to delights, steightwayes the campo reproves, from Saguntum to Capua, great favours are pretended by the grace of Venus. The rivers flow with milk and honey, sports abound, mys-fortunes sleep, and at every corner of the book, there blows a zephyrus. To conclude, the prophecies are freighted with so great variety of luring and enticing baits, as neither they that wish, want wherewithal to feed their hope: nor others that enjoy to content their humour.  
Beside they promise honor, and advancement unto all, that haue sacrificed to the rising son, and yet this charter faileth oftentimes for many Princes haue made less account, of those in shining dayes, which rather upon eagerness of honour, then good will to themselves, haue been most diligent to please them. But look by howe much princes, are more willing to deal well, with those that haue adventured both life and labour, in a troubled stream, the more easily their fortune may be figured in colours, that shall be raised or advanced, by the mean of alteration. I doubt but there were inow, that at the first beginning of queen Maries reign, could haue freighted books with prophecies, of Byshops coming out of durance, of Noble men restored to their blood, of diuers put to death for execrable treason: with a number of such accidents, as were most suitable with time, and correspondent to the Princes humour, when either the title& remainder of the crown is certain or the persons that succeed in honor differ, from the rest that went before, in party, humour, or religion. I will not say as Tully doth, of soothsayers, that he were unfortunate, that could not hitte vpon a truth sometime, concerning favours that should be bestowed, but I would beg him for a natural, that could not ever aim with probability. The knowledge& experience, which the wiser sort hath had of counsels, forces, persons, times, and practices, may minister more certain guesses, in this case then all the stars or Planets in the firmament. For even as among gamesters at primero, some convey with cunning vnderboorde, some mark cards, and some the dealing of the cards, some set their rest upon the pack, but none can tell, who shall obtain the rest, when all the packs, are shuffled and scattered by fortune here and there, so likewise at the game of striving for a crown, howsoever men may flatter or abuse themselves with wanton hopes, yet they that dare oppose their forces against right for furthering or helping forward of their own commodity, are like to go, not one iote lesser then their heads, before the title be determined. The famous, or rather most infamous treasons of lack Cade, of Kette, and diuers others, which haue answered the fine of their undutiful attempts, may show what benefit, is to be reaped by conspiracy.   

I Will put an other case, wherein the painted prophecies may fall out to be true, as namely, when a man describeth the mis-fortunes of some persons, in a table with his pencil, wherewith himself was made acquainted long before, by favour of the magistrate. For who can deny but jonathas understanding by his father, in howe brutish manner, david should haue been stabbed in his Cabinette: might haue set forth all the matter in a figure to his friend, pretending to haue had advertisement, by no kind of other mean, then tradition from his elders again, the persons which were privy to the murder of King Edward the second, Richard the second, Edward the fift, with his brother the Duke of Yoike. Galeazzo the Duke of milan, Ladi●laus the King of Bohemlande, of the Duke of guise, the earls of Mutrey: Lenox, and a number more, to the banquette of Saint Bartholomew, the late attempt against antwerp, the rising in the North, &c. might haue set forth all these tragedies, in manner of prophecy, before they came to be put in execution. Men mayegesse but God doth onely know, we may discourse and reason, but he will resolve, we may furnish, and prepare both horse and chariots, but when it cometh to the dead life, it is he alone, that will bestow the victory. Wherefore Cor. Tacitus, had great reason in my concevte, to smile at their aspiring hopes, and wicked practices, who spending the labour, of their whole life, in seeking to dwell, next to the rising sun and to be great with persons, that are in want to credite things, they neither can tell howe, no● when, are either wasted, with unmeasurable toil: before they can attain to that they seek or endangered by jealousy, or at the length deceyned by the providence of GOD, who sometime calleth men to crownes, that are both furthest, from the wish of friends, and from the fear of enemies.  
But to proceed, with our disguising Prophetes: I observe beside that they are, as Aod was Ambidextri, and can use the left hand with 
judge. 3. 15.  no less facility, then the right: they can both freeze and cool, like to satires with one breath, they hold land, both of jerusalem and jerico, they carry in their bosoms, treatises of diverse kindes, and vouch them as their auditors, are either ill or well affencted to the matter, not unlike to some divines of mine acquaintance, who meaning to keep credite in both times, are never without one book of notes, for the defence of Rome, another for the maintenance of Protestauntes, but as their lucke was, to be liked of by neither side: so fareth it with all the Prophetes that are rooted in like moods of dissimulation, and care not what become of truth, so mennes humours may be satisfied. During the civil, warres, between Caesar and Pompcy, neither party wanted Prophetes, which both gave them courage to proceed, and hope to prevail. When the civil war was whottest between york and Lancaster, the books of beasts and babies were exceeding rife, and currant in every quarter and corner of the realm, either side applying and interpreting as they were affencted to the title: whosoever were a leeser by this match, I am sure the devil, whose guise it hath been to raise bubbles, in a silent stream devoured by this mean, a world of harmless innocents.  
I could allege examples of some kings, who waxing jealous of the greatness of their subiectes,& taking sound advantage by that humour, haue caused them to be egged forward by such toys as these, to such traitorous attempts, as might endanger both their lives, and their houses▪ by discovery whereof, themselves haue reaped no less benefit then satisfaction. If the party had either so much wit or grace, as to deserie the drist▪ before it took effect, or came to light by other means, for his own security, yet the broker had his pardon in his sleeve, if not the life of him, that played the chiefest parte upon the stage was engaged. This one respect, although there were no more, might suffice to make men beware of groping for an eel in a vessel full of sp●kes▪ For as S. jerome warneth us, inter serpentes& scorpiones, nemo securus ingreditur, Among serpentes and scorpions no man can prescribe of walking with security.  
moreover, this point is to be observed, for the better finding of the guile that albeit Princes, daily create earls and barons, either for their pleasure, which in this case is a lawe, or vpon just desert, which hath an honest ground, and though the Haraltes be farte more liberal in these daies, about giuing arms( which is a branch of sovereign prerogative) then either standeth with the reputation of inveterate nobility, or with the credite of that office: yet shall you never find the crestes and badges of these vpstartes, emblasoned in painted books, not because those persons never do good service, nor deal not oftentimes in matters of more weight and moment, then the for most in that honourable rank, but because those, things are merely future, and in very deed, beyond the compass of their knowledge. This causeth them to ring out the bell of honourable antiquity, with the deepest sound, because it seldom wants, a clapper of good courage, to perform as much as they prefigured. They run vpon that string which maketh sweetest music in the vulgar ears, they set their mark vpon the beasts and birds of greatest honour and renown, as lions, horses, Dragons, Antelopes, Voicornes, Eagles, fashions, &c. To conclude, they judge and not without just cause, that a greyhounds whelp will sooner pinch then a mastie: It is a world, to note that among so many frivolous conjectures, as haue been, Partim falsae, partim casu verae, partly false, and partly true, though not so much by reason as by chance, wee should not be persuaded to beware of emptiness, which offendes the stomach, and of wind which annoys the sences. But satan and his ministers, are never vorde of subtle and she shifts, under whose biles they may both cover and convey their mischief. If matters fall not out according to their warrant, they will straight endeavour to persuade us with a multitude of arguments( which as I haue said before) are all of pork, that either our own policy prevented the mishap, or the prayers of good men, as Ezechias and jonas, turned the weapons edge, both from themselves and the ●itty, when the stroke was almost in theyrneckes, or that themselves, by labouring and digging at a fixed star, as if it were a galley man, or a labourer at the metals, haue found a vain or mine of grace, or that our enemies had somewhat in their constellation, to withstand our opportunity to do them hurt, or if all this will not serve the turn, then comes an other dusty volume, out of an old bench hole, which was foisted in, of purpose to prognosticate more golden dayes, and happy favours, then disgraces were portended by the former. The beasts which but a while before were driven out of the field, return with pride distressing those, that gave the first check of offence and in a trice dishonourable loss, is changed and transformed, to renowned victory. Thus find they still one contradictory to oppose against an other, a Rowland for an oliver, and a way to scape from a semaunte, which shifts, would help them very little: if men by nature were not prove,& ready to make up the gaps& breaches of their arte, with the rubbish of unsound interpretation, reporting( ●● chrysostom saith) 
In 1. Tim. 2 8. hom.  wherein they sped by chance, and omitting wherein they gloze and err of ordinary.   

SOme may perhaps mislike that I speak of these books, as yf they were merely modern Surely, for the most part so they are, as may be gathered either by the colours▪ o● the garments, or the slubboring of set purpose to bestow some greater grace and colour of antiquity. But, as Themistocles was discovered to be no right Athenian, even by a simplo woman of the city, for too curious affecting the proper accent, and phrase of Athenes: so can not the graye beard of honour, which these painted princes take, keep their sly cheeks from blushing and discovering themselves to be false and counterfeit. If any be more ancient, as I confess that some there are, yet are they like a nose of were, that is to be wrested as we list, to the countenauncing of of most ridiculous, and vain imaginations.  
Aristotle telleth in his Rhetorickes, that the manner of bad Painters is, to writ the name, of that which they set forth, because the people may not err in deeming of a subject, without either shape, or almost shadow, of the things which it ought to resemble, by the lines of imitation. But our Painters dealing worse with us, so as they may both match and over match those old ones, in ignorannce of representing lively shows of future times, so leave they not one mark, or title to express: either what the persons are, or when the times shal fall, but make profit of our easiness to be misled, and peuishly in, stead of shining lamps, which should give light to doubtful stepes they send us leaden rules of Lesbos, to be writhed by abuse or malice to the fitting of all fancies. Thus with a side wind, they sail sundry ways, and like skilful bargemen, bend their forces one way, when they look an other, but Dominus decoelis irridebit eos.   

WE may not omit, an other weatherbeaten shift of theirs, to set down many beasts of one kind or colour in their books, in stead of many branches, of an honourable house: onely to this end, that if all sped well, their book may win more credite in the world, if but one alone( as more are like.) where all are noble by discent, and worthy for the qualities of bringing up, according to their birth, the rest shall bee reputed as assistauntes to the chief, though they can not be partakers of the fortune: If some prove well, and some otherwise, the good proof of the fortunate, shall answer for the blemish of the miserable, and the Prophet will allege, in his own excuse, that not ignorance, but reverence to the body of that house: made him shu●fele good and bad together, and as they term it, to cover wounds of shane, with avail of silence. The shadows are so dark and sullen, that as Tully writes, Interpres eget interpret, one interpreter hath need of an other to explain his meaning, and yet, they that set forth a world of antics, and at hap hazard, can not choose but 
De divin. lib. 2.  light upon the truth in one point or other, Multa enim ausis fortuna aliqua in parte ad erit for, as Piso said in Tacitus, fortune assisteth those, in some one gallant enterprise or other, that are venturous in many: as if a man fishing for herringes during all his life, should once light upon a Conger. We might allow these gloses, if they served onely to whet our spirites, or to set an edge upon our wits. But since it is more easy, to pick a plot of policy, out of Ariosto, or Amadis de Gaule, then light out of their learning, we must confess our sharpness to be much abated, rather then amended, that we are deceived, not instructed by their dreams, and that which shows the devils cunning most of all, is that he seldom deals with matters of less weight, then life, to this end onely, that with one sharp snatch he may devour both soul and body.   

THese pamphelets either take their pleasure, of the Prince that is, or that shall be, making both to live or die, to prosper or decay, as best contenteth those with whom they deal, so great is their boldness, and so strong their illusion. Besides it is worthy noting, that the prophecies are not set down in text, like those of holy writ, but in painting, a fit cover for such a cup, for though the Noble men themselves, which give the beasts in badge, aspire not to that height of fortune, which is promised in guilt and limmed leaves, yet will it justify their doctrine, gaily well, if any other that is hardy with the lion, courageous with the Courser, cruel with the tiger, crafty with the fox, patient with the Tortose, or siye with the Serpent: bright and void of any vapour with the star, gracious to all men with the Sun, or restorative against the poison of ill manners with the unicorn, achieve the dignity which seemed at the first to be linked unto certain houses& discentes, so that not personnes but qualities either good or bad, may justify the book, when the crest gives it over: or though the worst should chance, on dash or siubber with a pencil, may deface, or amend what is not suitable, for painters and Poets, haue a warrant dormaunt, to chop and change, to gloze and fain, to flourish and adventure upon any thing.   

CHisostome noteth further, that you shal seldom see thē limit any certain time near hand, when things shall come to pass, for fear of being overtaken in a lie, but they will ever bee, Nuntiide terra longinqua, messengers from a foreign land, I know not for what 
joh. 4. 44.  cause, unless as Dion notes, Maiora plerunque creduntur de absentibus greatest matters are believed of men that are absent, and as our saviour himself observed in the gospel, Propheta in sua patria, honorem non habet, A Prophet hath no credite in his own country, or else because 
Mat. 24. 49.  they can not be controwled in their aim, or in imitation of the cruel steward, who made havoc when the time was not resolved, when his M. would return, or because it is most true, that no man taketh harm, by adjournment of dayes, in a point of uncertainty. For thus a man to save his life from the gallows, undertook to teach an ass to speak within five year, hoping that either the simplo ass would die with stripes, for ever ill cunning of his lesson in so long a time, in which case, no fault could be imputed to the teacher, or if himself should die, the bonde were answered. Quoties enim per me non stet rit quo ninus impleatur, Conditio habitur pro impleta, for so often as the fault is not in me( say the Doctors in the civil lawe) the conditition is holden, as if it wear accomplished.  
It is an other slight of theirs to father lies upon antiquity, Et vt mos est vulgi, falsis authorem subdere, and as the manner of the common people is,( saith Tacitus) to suppose, or fain an author of a false report, with referring us to such a library, such a religious house such a monument &c. wherein the book is said to haue been reserved, as a jewel of great price and value, many yeeres together, having at the first been limmed, and set forth by men of deep learning, and exceeding holinesse. Thus were the books of Sibilla stored up in the Capitole of Rome: the discoveries of Abdelmon, in the temple of the Moores, Iupiters Oracles were preserved in a vault at Memphis, But since the very monasteries themselves, wherein these lights were kept, like Vestaes lamps, were swept away with a sudden storm, without forwarning by the same what should betid, and Merlines prophecies were cheyned to the deskes of many Libraries in england with great reverence and estimation. What folly were it to esteem, the drugs which coming out of dusty shops, were never able to do good to the first author and deviser of the prerequisite: or to commit ourselves, either to the warning, or protection of those frivolous conceyes, which haue brought diverse to their end, but none to recovery. Miltiades a learned bishop, was wont to press and v●ge the paynims with this argument, against their feigned Oracles, that if they were not able to foretell the time of their own decay, much less to redeem another from the like, according to the reason a minore, which our saviour maketh in the gospel against the Scribes and Phariseis: 
Matth. 6. 23.  if the light which is in you( saith he) be darkness, Ipsae tenebrae quantae erunt, How great shall the darkness itself be?   

THe deceipts that are wont to vent these rotten wears, use yet a slight of skill, more artificial then any one of all these, in making dainty choice of their customers with whom they deal, for either they deliver out their prophecies in gross Populo credenti mendacijs, To a people which believeth lies, or they seek to entice( as saint Peter says) Animas instabiles, unstable souls, such as boyes& girls, whose 
Ezec. 13. 18. 2. Pet, 2. 14.  tender shells, for want of seasoning, with convenient experience, are more apt to receive any light impression of error, or to simplo men that are credulous, or to aged persons that are superstitious, or to Malcontentes that niblle at the smallest fly that appeareth. In aquarum diuisionibus, or to women which are no less ready to be deceived, then 
2. Tim. 3. 6. 7, 8.  to seduce and deceive others. They enter into private houses craftily, and lead dearly women captive, that are laden with sins, and led with diverse desires, always learning and never attaining to the truth. But as Iannes and Mambres resisted Moses, so these also resist the right men corrupt in mind, and concerning the faith reprobate. The wily Serpent began first with eve, he proceeded with mary the 
Gene. 3. 1. Num. 12. 1. job. 2. 9. Rom. 10. 2. Acts. 13. 51.  sister of Moses, persisted with the wife of job: and after the planting of the gospel, stirred up those zealous women( though not according to knowledge) which set snares and traps for paul and Barnabas. Montanus wrought by Maximilla, the French men by their Pucelle de dieu, our englishe Annabaptistes by their holy maid of Kent: and as it is well gathered upon Esay, the devill is ever wont to convey the leaden bullette of abuse into the jaws of ignorance. For what can be so far from sense, but the common people will both beleeue it in a fear, and after shrink in a mutiny.  
At such time as Sabbatius the Priest presumed to keep Easter, according to the jewish rites, no man could dissuade the multitude from believing steadfastly, that their old Bishop Sisinnius was entered into the Church with a band of armed men to slaughter them by fury of the sword, although the very guilt and terror of their own perplexed mindes, were the greatest enemy that could be perceived at that instant. again, at the funeral of Thomas Duke of norfolk, my great grandfather, so violent a fear surprised all the multitude, being very diligent and attentive to the Sermon, in the Church of Thetford, as all ran out with hast, leaving the Preacher alone in the pulpitte. The like fell out in saint Maries Church at oxford, in the time of King henry the eight: and again, at the death o● the late Duke of somerset. They are caused sometime to beleeue that the stars will fall, that domes-daye is at hand, that the world shall be consumed such a time with fire, and of late that they should be drowned almost with a second flood: and therefore much more easily they will be moved to beleeue, that these feigned prophetes deal upon a certain ground, howsoever they be found sometime to olive in their opinion. Plutarch finding a fit opportunity to treat of these things, vpon the vision or apparition which affrighted Brutus before his death, reporteth the sound opinions of certain learned men to haue been, that no such fantasies durst ever presume to present themselves, to men that either were of courage, or of sober skill to sift and try the truth, by circumstances rightly scanned: but unto women, children, to persons that are sick or mad, which being either timorous by sex, infirm by age, or distempered by disease or lunacy, are fittest to haue dealing in these matters.   

LEt us further note, whether the books begin with matters merely future& to come, or rather with notorious events& accidents already past, which might induce men with a stronger hope, to look for proof of that which is to follow. Thus Potticaries dress the cup with sugar to make us drink up all, and the devil vaunteth of his acts in former times, when he seeketh to deceive us in the present with his sophistry. Chrisippus kept a register of all Apollos lies, and 
Cicero. de divin. lib. 2.  julian was abused by the conjurers and Prophetes, with a note of miracles which were never put in execution. If the Prophetes keep not touch by a certain day, they devise a stop or let forthwith, coigning the same in the forge of a pregnant wit. If the like event in all degrees to that fall out, by a diverse mean and before the time, which was prefigured by them: they tell us that it skylleth not▪ because with God one thousand yeeres are but as one day. If nothing happen in these our dayes, the lot shall be said to be adiournied to the benefit of our posterity. If their predictions take place, although it be by chance, or as the devils stratagems are wont, when the GOD of hostes allows him to prevail against the reprobate, it must be recommended with a marvelous ado, to bewitch a number: so that to conclude with Ciryll, Tacent spiritus, dominantur praestigiae▪ Good spirites hold their peace, but illusions and deceits bear all the stroke among them. At Delphos, many dainty sleights were used, to maintain 
Cont. ●ul.  the credite of the place: for it was a principle among them, that unless the altar shooke, no perfect answer could be given: so when the matter graveled the Priestes so deep, as they could neither cast an outward flourish nor decide a doubt, all things were still within the vaulte, otherwise the pings and vices were employed with skill, and not the frame or tabernacle, only but the vault itself, was made to tremble with a sign of majesty. Thus play the painting Prophets against whom we speak, for when they know not which way to turn, nor what to say, they take a time to pause, afterward they persuade the person which demandeth counsel at their hand, to fast for the space of certain dayes not because they take delight in fasting▪ which is one of the best means of putting satan and his black guard to flight: but that in the mean time, they may haue leisure to take breath, and to examine circumstances as well of the person as of the matter, whereupon although they can deliver out no certain ground whereon to build, yet may they coygne a probable conceit, whereby to gain, or at the least, resolve according to the parties humour with whom they deal( which some call conformity) preferring the skill thereof, before both truth and conscience.  
Of one thing, I would wish all godly men to beware above all the rest, that these books of prophecy, haue not been written, painted or set down according to the prompting and suggesting of the devil, who seldom faileth of a stroke in these secret mysteries. things may be countenaunced with a cunning veil, which haue an ugly shape: and therefore it is not unlike, that he which took advantage by the blushing of an apple to conueie deceit, will play the painter also for a need, to bewitche the simplo. I must confess, that for mine own part, I detest both painted pamphlettes and astrology, for many reasons, as appeareth by my large discourse, but for none so much, as that they may be made a mask for conjuring, and a shadow for apostasy. What would you more, the Prophetes that spread abroad out these bullocks plumes, are childish, not in malice( as saint paul 
1. Co. 14 20. 1. Tim. 4. 7.  declares) but in understanding: they pamper us with old wives tales, they give ear to fables, and to genealogies without end, which breed strife without profit, seeking to be doctors of the lawe, when they 
1. Tim. 1. 4.  neither know what they speak, nor whereof they affirm▪ for neither can they tell nor prophecy( saith Tertullian) what tendeth to their 
Tertul. in Apologet.  own overthrow.  
It was once my hap to be examined, vpon the sight of a certain painted Treatise of this kind, garnished with sundry beasts& birds, and fitter( as I gather) by some friends of mine, who made good sport thereat, for a childish game then a sober iudgement. It is certain that I never was admitted to this Sibillas Oracle, although I could haue been as well content to feed mine eyes without offence for any thing I know, as others were to content their humours, in a wilderness of folly. But whether it be probable that either I did ever see the same, or make account thereof, or would afford expense and waste of time which is most precious, to fancies of this kind which are most frivolous: let them conceive that either are acquainted with myself, or will vouchsafe to read, and scan the reasons of this book, which having been collected in a book of notes, out of the full course of all my reading, from the fifteenth year of mine age until this day, upon a mortal malice against prophecies, in respect of some progenitors, and ancestors of mine which smarted, for presuming overmuch vpon their hopes, should never haue been recommended to the print, if mere necessity, and care to satisfy the world herein, had not prevailed at the length, against my bashful and retyrate humour. For mine own parte, I always conceived them to be the froth of folly, the scum of pride, the shipwreck of honour, and the poison of nobility. But notwithstanding, forsomuch as I can gather by report of some deere friends of mine, who saw the gewgawe in the keeping of another( that esteemed it too much) it should appear either to haue been over flourished in a painters shop, with matter correspondent to their humors, which delight in news, or else to haue been drawn vpon the guess of one Verdungus: who during the time of king henry the eight, seeking according to the guise of such bad persons, to content and please the moods of certain Princes, which were then in war and deep vnkindnesse with the King: gave out in writing that the realm should be given up, In praedam diversis animantibus, 
Scepper. lib. 5. cap. 4.  for a pray or spoil to sundry beasts: The certainty he durst not lymitte, nor set down as it seems, for fear of being taken with a gross and shameful lie: neither durst he publish or reveal the points and reasons, whereupon the iudgement stood, because the man himself being posted forward with a wreakful humour of reuenge, sought rather by this mean, to make his voice a trumpet of encoragement, then a messenger of tribulation. For proof whereof we are to note the end,& chiefly that the King was laid to rest with his Fathers, in convenient time when Verdungus having made a shameful wrack, both of conscience and credite, was scorned and derided for his vain presumption without ground, and malice without moderation. This may suffice to shadows of pretence, and to descry the grounds of prophecies, either written in old books, or painted with fresh colours: now let us proceed as we haue begun, to the substance of authority.  
We must therefore note an argument, that falleth out either by comparison, or by effect against all prophecies: for where as God hath promised by the prophet ieremy, that whosoever calleth upon his 
Iere. 38. 20▪  name and giveth ear to his voice, as to the sole and onely shepherd of his soul: Bona sibi erunt,& vivet anima eius, Good things shall betide him in this world, and his soul shall live, his plants shall prosper, his counsels take effect, his corn and oil shall multiply, and his children like olive branches, shall enclose his table round about: So on that other side, all they that follow strange Gods and strange Oracles, that make more account of beelzeebub then christ, of Garizim then Sion, of the prince of darkness, then of the morning star, 
Matth. 8.  of error because it pleaseth, then truth because it smarteth: shall sow but never reap, press the grape but never drink the wine, bruise the olive, but not be annoynted with the oil, and either pine and starve with Tantalus, between diversity of pleasures, or feed with a false hunger, and not be satisfied: for though the devil seem to weep and sigh for our disgrace, it is but as like a crocodile, to bring us nearer to the Lee, though sometime he promise golden mountains, gallant cities, and the world itself, as he did in vain to christ( who was 
Matth. 4.  possessed by inheritance of all, not by the devils courtesy) his onely purpose is to lure us to the trap of treason, his favours are but fancies and make no man fat, his glory like a stained rob which can give no dignity, his service as a net to catch the wind, but makes no man fortunate, and why so, because Pactum cum 
Esay. 28. 15.  inferno non stabit, The bargain which is made with hell: shall never stand, neither is it possible that so corrupt and fowle a roote, should put forth any branch of comfort to the godly. disdain and pride of heart( saith God by the Prophet) hath abused those, which dwelling in the caues and hollow places of the rocks, are not ashamed notwithstanding to stretch out their hands▪ to take hold of the tops of hills, &c. But when our eyes are most desirous to behold, he will cause them to water: when our sences are most sharp and quick, he will cause them to wonder, when our wits are thought to be most pregnant, he will daunt them with the beams of majesty, and when we haue advanced and built our nests in the tops of Cedar trees, yet will he break the very neast egg itself, and crushe our off-spring with dishonour. Wherefore let us gather by saint Augustines lesson, what a madness it were to commit those things, which shall be 
Aug. cp. 66.  punished for ever, by seeking to eschew the fear which can affright but for a moment. These prophecies are worthily compared to 
4. Re. 4. 40.  coloquintida, which being put into the pot with other herbs, will poison the man of God, unless he be admnoished, by the children of the Prophetes to beware of it: in like manner to the drug, 
job. 6. 6.  Quod gustatum adfert mortem, which being tasted bringeth death, to Snakes in a green, cankers in a Rose, Aconitum in an apple, and to rocks under water, because the vessels crack before the danger be discovered. What comfort Ochozias 
4. Reg. 4. 1.  reaped by conferring with the god of Acaron, or 
1. Reg. 27.  Saule by calling up a damned spirit, hath been specified before, and though some seek to wipe away the credite of the last example, by supposing that King Saule was rather plagued for the 
1. Reg. 22. 17  murder of the godly Priestes at Nob, then for consulting with the sorceress, it will not serve, because the Chronicles pierce nearer to the quick, adioygning this one speeding blow to the multitude of other sins: 
1. Par. 10. 3.  Quod pythonissam consuluerit, The more that pharaoh endeavoured& receive against the ministers of God, the deeper he was plunged into plagues, according to the sentence of the proverbs, 
Prou 8. 3.  Impius cum in profundum venerit, when the wicked man is come into the depth, he becometh careless, and is rewarded with dishonour. Thus Enath and Arphad having been tormented in the sea, for hearing of ungodly things, could not rest for 
Iere. 49. 25.  carefulness: Semeias the false prophet, was very gallant and lusty, in sending out his prophecies in the name of GOD, but their reward was an irreuokable curse, that neither he not any one of his 
Iere. 29. 31.  posterity, should remain in the midst of the people. The wicked Ammonites, for inclining and lending their unstable ears to false prophetes▪ were given up into the hands( Fabricantium 
Ezec. 20. 3.  interitum) of men that are skilful in procuring mischief and destruction: and as Saint jerome writes, that God knows not the women which are painted, because they carry not that face or favour which his hands haue made: so when when we fly from Oracles, to him vpon necessity and not for yove, his answer will be, Num quid ad interrogandum me venistis, vivit Dominus non novi vos: Come you to demand aduise of me, as sure as God liveth I know you not: taking knowledge in that sense which the holy Ghost doth in another place, Abraham 
Esai. 63. 16.  Nesciuit nos &c. that is not acknowledging us for his, in respect of our vnwoorthinesse. Wherefore though the king of Ammon, swell with presumption and pride even till he burst: yet error shall be his guide, and ignorance his overthrow. Note further, that at such time as Senacherib, was ryfeling among his feigned gods and Oracles, his own sons devised to make him away in the Temple. After Manasses had given himself quiter over to 
4. Re. 19. 37.  witchcraft and sorcery, depending wholly upon Soothsayers, and such as had familiars, &c. God promised to send such heavy plagues, as the peoples ears should glow to hear the very sound of them.  
Valerian 
Euse. lib. 7. cap. 9.  the Emperor, had no sooner opened an ear, to this kind of men, as we find reported by the good bishop of Alexandria, but forthwith he was cast open, to the contempt and scorn of his enemies. 
Idem. lib. 4, cap. 7.  Basilides, Saturnius, and all the Guostici had unfortunate& wretched ends by like desert, 
Esay. 6. 1.  Ludibria eorum deliget, et peccata, retribuit illis, for God will make choice of their derisions, and reward them for their iniquities. Maximinus, an other tyrant and most execrable Emperor, being by nature exceeding timorous,& jealous of the smallest leaf that moved in his sight, set up his rest upon the providence of spirites, and what gained he thereby? forsooth, for an admonition, he was first visited both with plague and famine at one clap: and when this whip could not reclaim him from this wicked haunt, wherein he spent so many yeeres, a foul imposthume broke out of his lower partes, and eating up his entrails, as it were by piece meal, replenished 
Euse. hist. li. 8. cap. 8,  the carcase with gnawing worms, which together with the putrefaction of the caule of fat, made so noisome and contagious a stink, as his dearest friends were glad to keep out of his chamber. 
lib. 9. cap. 8.  Maxentius persisting in his sleep was thrown into Tiber, and as all the princes before Constantine, and diuers after, were infected with this malladie: so likewise shall we find their ends, to haue been according to their enterprise.  
It appeareth in the story, that all the Prophets, Astrologers, and conjurers of Egypt, undertook upon their credite, to warrant& assure 
De vita Constan. lib. 1. cap. 2.  Licinius of conquest against Constantine▪ if he durst begin the war, and yet he was most gallantly discomfited, and not onely had been taken prisoner, but put to death also, if Constantine presuminge that this cross would call him back, and teach him to aclowledge both his own offence, and the chiefest author of his good, had not given in charge to all his camp, as Caesar dealt for the saving of 
App. de bea. ciuli.  Brutus, and david 
2. Reg. 18. 5.  of Absalon, that no man should lay hand upon his person. But as we find by daily proof, that ingrateful natures are enraged, rather then amended with a ientile bit, so this unkind and faithless monster 
Theod. lib. 2. cap. 18.  returning back, to the wild encouragements of his wonted friends: lost his state by pride, his hope by folly, and his life by iustice. 
Theo. lib. 3. cap. 18.  julian the runagate, having been persuaded by the wise men of Athens, and chiefly by one called Maximus: that he alone should eclipse the glory and renown of Alexander, by the valowre of his worthy deeds, began to swell with overweening of himself, and to think that more was in him then any: but within a while this gallant, was sore wounded,( by the devill as Callistus an officer in his own camp did report) to the death, as others write, by such a secret enemy as would never come to challenge his reward: which proves the stroke of God to be more mighty, then the practise of the world, and justifies the warning of the Prophet Esay 
Esay. 47. 11.  that mishaps should light vpon the wicked, whose original they should not understand nor reach unto. But it is certain that Libanius, the jangling and ungodly Sophister, was persuaded that he did great honour to this monster, after he was deade, in calling him 
Soc. lib. 3. cap. 19.  Alumnum, discipulum assessorem daemonum, a foster-childe, an imp a scholar, and assistant of the devils. That {αβγδ} or himme of victory which was song upon the riddance of the tyrant, out of the way, by the citizens of antioch in open streets: ubi nunc tua sunt O maxim ostolide vaticinia, O thou that art the greatest, O thou fool, or to join the partes of speech together, O thou that art the greatest fool, where are now thy prophecies, since God the Father, and Iesus Christ his son, haue had the conquest, suiteth a great deal better with such an end, whereunto himself alludeth in some sort, by casting up his blood, and roaring out with cain, after he was wounded both in soul& body to the death, {αβγδ} O Galilean( for so it pleased him to call his God in scorn) thou hast conquered. So long as Nero chased Prophets out of his country, things proceeded in some reasonable sort, but after once by practise and encouragement of the king of armoniac he was 
Dion in Neron.  Initiatus Magorum sacris, entered into the profession of the Magicians, or wise men, good fortune gave him over. Constantine the son of Irene, setting forth against the Prince of Bulgaria, by aduise of 
Zon Annal. tom. 3.  Pancratius an Astrologer was utterly discomfited Don Iannes de Barbuda a noble man of Castile in spain, of greater courage then either temperance, or wit, having been persuaded, over lightly by a simplo hermit that without the loss of any one mans life he should recover the kingdom of Granada, from the Moores, would needs adventure to begin the enterprise, with one thousand footmen, and three hundred horse, a thing almost incredible to men of skill& iudgment 
Paul. Dial. Esteuan de Gartom. 2.  in those causes, whereupon the king of Castile having gotten knowledge and understanding, of the plot, together with the marshal and the governor of Cordoba, and comparing the small hope of good with the likelihood of some great inconvenience to fall out, upon this desperate attempt, dissuaded him from marching, or proceeding any further in this enterprise, by reasons of great consequence. For, first he thought it lawful, in no sort by adventuring upon impossible conceits, and slender hold to tempt the mercies of almighty God, and as it were to press him in these latter dayes, perforce to the working of a miracle. Then did he lay before his eyes, the danger that might arise unto the realm by breach of league, without a charge of wrongs upon the Moores, or war denounced according to the law of arms,& by a Heralde openly. moreover, he assured him, that it neither stood with the credite of a man of action, to wax wild and desperate with out a cause, nor with the conscience and pitty of a Christian; to lose so many resolute and gallant persons, in a shambles of uncircumcision, which were ready for defence of truth to hazard blood, and life, in a field of honor. Last of all, he warned and advised him to stay, if it were but in this respect, that whatsoever should be gained by this enterprise, wise men would impute to chance, and whatsoever should be lost, to folly. But as we see that when it pleaseth God, to bring any matter of effect to pass; either to the punishment of sin, or for the glory of himself, he blindeth them so that they can not see the way to scape: before he sink them to the bottom of disgrace, so this brave knight rejecting whatsoever was or could be said, against his resolution in this point, held on a wilful course, and was no sooner entred within the skirt or border of the Moores, but his forlorn hope was cut in pieces, and himself in like manner slain to bear them company. A meet event for so rash and fonde a general. The Moores of Granada, taking arms at an other time, in hope to requited this bravery upon encouragmement: of a certain glozing Prophet, who assured thē that under his conduct, they should recover both their former laws 
Idem in joseph. 2,  and liberties, lost their lives for their adventure. The young Duke of Viseo in portugal, having once been pardonned by Don Iuanel grande, at the suit of the queen his sister, was encouraged Per los necios Mathematicos, Astrologos, to rebel again, with assurance that he should obtain the crown: whereof he not onely failed, but beside 
Idem in hist Port pag. 89. 4.  was deprived of his life, by the course of ordinary iustice.  
I find report both in the spanish and french histories, of certain rude uncivil men, or Sheepeheardes as some report, which under colour of a prophesy, that they should conquer, and subdue the holy land 
Paul Aemil. Haillan. lib, 13.  raled a sort of vagabonds and bankeruptes together, who falling forthwith to spoil and robbery, were hanged upon Poles and libbets, almost in every province as they passed by, before that any one of them could either kiss the holy cross, or adore in the sepulchre. The wife of Enguerran, the French kings treasurer, endeavouring by sorcery to 
Nichol. Gil. in Annal.  cut short their time, who were the chiefest instruments of her husbands trouble and disgrace, and to redeem him out of durance, was a mean to bring him by so much sooner to hys-ende, and herself into great misery.  
The Castle of Sion in Bohemlande, from whence certain foolish 
Ae●. Sil. hist. Bohem. pag. 123.  curates prophesied, that the truth should spring, was beaten flat down to the ground, and he that built the same, was hanged with his adherents. Firmius Catus, encouraged a certain gallant gentleman in Rome, Per Chaldaeorum promissa, per Magorum sacra, per somniorum 
Cor. Taci. Annal. lib. 2  interpretes, by the warrant of Astrologers, the mysteries of magic, and interpreters of dreams: to take arms against Caesar, but in the end the silly man was glad to kill himself, rather then he would abide the severity of public execution. Herodotus a Paynim, is not 
Herod. li. 1. sallust. in Cōiur, catil.  ashamed to confess that Craesus being miserablie beguiled by Apollos Oracle, Non persarum said suum euertit emperium, overthrew not the government of the Persians, but his own, and Catiline by such another put his life in jeopardy.  
The city of Epidamnum, demanding counsel of Apollos Oracle, 
Thucid. lib. 1  whether they should commit themselves, to the protection of the state of Corinth or not, had counsel not to be afraid, and adventuring upon the same, were forthwith discomfited. A certain prophecy given out and published in Rome at the removing of the Emperour Tiberius that he should never return any more, occasioned the death of many well disposed citizens: who venturing too far vpon this tickle ground, with an earnest care to discharge their country from the clog of servitude, were cut off by cruelty. For though Tiberius upon a 
Taci. Annal. lib. 4.  deep conceived and imprinted jealousy, would never after dwell within the walls, yet stil he hulled within a ken, for the space of eleven yeeres together, that is, till all the state was tired with his tyranny About the 
Annal. li. 12  same time furious Scribonianus was exiled, Quod finem principis per Chaldaeos scrutatus esset. Because he had inquired after the Princes death by Chaldes and Astrologers. It appeareth further by thucydides, that how many soever, planted any confidence in these execrable artes, were shamefully beguiled at one time or other,& that all honor done to the professors of the same, was vain and without profit. Whereof may we be assured by the stars, when Maetius Pomposianus, was put 
Suet. in Domit.  to death by Domician the bloody tyrant, for this cause onely, that he was reported to haue been born under a regal constellation: for if it were imperial indeed, why did he not enjoy the promise of the Planets, if he were prevented of that hap, then must we bid Astrologers adue, which lied beyond all measure, in making that imperial or regal which was both fatal and unfortunate. The same Domitian, against 
Apo. 6. 9. 10  whom the blood of many blessed martyrs, called for reuenge incessantly, from underneath the altar, having utterly abandoned himself to the direction of Planets, was murdered in that very minute, whereof his prophets gave him warning to forbear. and by the person who could never haue had free access unto his presence, in so suspicious, so watchful and so daungerous a time but under colours of discovering the pack, which the tyrant feared. If any man demand of me, what the Planets wrought in this: I say nothing, for the same Astrologers no doubt, who made the way, as well by proffering a just cause to the tyrant, of admitting him that should perform the deed, as by encouraging the party which should execute, by the peremptory manner of delivering the 
Der. in Bas. Ciryl.  prophecy, in words which might express no bare attempt, but a prosperous and speedy end of the practise, which should be set in hand, were both authors and actors of the tragedy.  
Bassianus Caracalla, proceeding in the war with Mesopotamia, gave order to a faithful counsayler of his, called Maternianus, whom he left as his chiefest agent and vicegerent at Rome, to procure the meeting of all prophets, Astrologers& conjurers together vpon this point: whether any plot or practise, were any where in hand, against his person or authority. Maternianus executed with all speed, the resolution of his master, and finding by an universal verdict and consent among them, that one Macrinus a colonel, who had charge in the field, at that very instant under Caesar, should bereave him of his life, advertised these tidings by the next dispatch, finding himself not a little satisfied and pleased with so fit a mean, of wreaking an old quarrel between himself and the party. The post arriving at a time, wherein the Emperour was exceeding earnest and attentive to his sport, he commanded Macrinus, who, as God would haue it was next at hand to break up the packette, and inform him touching the contents at the time of counsel. By this mean came Macrinus to descry the drift, whereupon as one abashed very much, either with the malice of his enemy, in seeking to reuenge a private grudge, with a Princes arm, or with the presumption of Astrologers, who rashly had assigned him a parte to play, that never came within his thought before that time resolved, that considering the sudden censures of his master in such cases as concerned himself any way, it was not possible to set down any middle course, but that either Caracalla before the next advertisement, or Macrinus very quickly after must be sure to die for it, whereupon preferring selfe-looue before dutiful regard, and the passion of a carnal man, before the reason of a faithful minister: made choice of a certain resolute, or rather desperate companion, who had charge of footmen under him, to stab his master as he withdrew himself, for a necessary cause from company.  
herein we are to note, what truth or duty springeth from this bitter roote, or what benefit to those that build vpon so false a ground, for who can think that any cause in heaven, could procure this Princes death, where so many diverse accidents are found to come between, which the wisest man alive could neither see by learning, nor prevent by policy. Besides, although the conjurers either painted out Macrinus to the show, or gave some privy light, whereby Maternianus vpon malice might imagine and adioygne the rest, yet it is certain, that till their knavish heads were pact together, it came never in the thought of Macrinus, to perform the dead: so that I deem them to be rather mouers& abettors, as those other were of whom I spake before, then forewarners of the mischief. If Bassianus had been either so wise as not to meddle with these messengers of hell, or so wary as to credite what they said, since he would needs depend upon their heste, he might haue gathered vpon the divels warning, to trudge to the gallows( at such time as once before he appeared in the shape of Commodus) that he should be surely sped at one time or other. But, such is the iustice of our God, as he correcteth us according to the kind of our offence, that no man may receive encouragement to persist in wickedness, and besides, here is a glimpse of that which Tacitus sets down, that Quae in fatis sunt etiam praesignificata non vitantur, what soever 
Annal. li 3  God will haue, shall come to pass, although we be forewarned of the drift, and which may seem most strange of all, the course which is resolved to prevent the same, doth oftentimes fall out to be the mean or instrument, of putting it in execution.  
Of latter time we may remember, that a countryman of ours, exceedingly well learned, both in the tongues, and in philosophy, which some time professed greek in Cambridge, and forsook his country for the matter of religion, at the beginning of queen Maryes reign, was notwithstanding, so much delighted with keeping both time and measure with the stars, as he would do nothing, not so much as take a journey, without casting and revolving, first the iudgement of the stars about the same: but his reward was suitable to others, that haue gon before, for when the planets promised most fortunate success, in that which he had then contrived in his head, the man was clapped under hatches by a wyle, and brought over as a prisoner. An other of his calling in that time, who most undutifully took arms against his sovereign, under colour of expelling foreigners, as if queens were such wards, as they might neither treat nor mary without leave, confessed to the bishop of winchester, who came into the Tower to examine him, that he had never dealt in this attempt, which foiled both his house, his credite and his life, but by encouragement of a certain prophecy, that he should prevail against his Prince, by popular deuotition. I will slip over diuers of our own examples here at home, because, to frette a sore that hath been sometimes launched, with convenient severity, and now is overgrown with time, were an oversight, besides, the duty wherein by nature I am bound, to some of them that haue been spyced, and bewitched by this diugge, concludinge 
Histo. ire des troub. li. 8. pa. 284.  with the iudgement of the writer, and reporter of the civil warres in france: who professing himself to be a zealous protestant, ascribeth notwithstanding, the resolution of his fellowes, touching the siege of poitiers, from whence they returned with dishonour, to their over much believing in the prophecies of Nostradam, who wrote that in that very month, the besiged should be forced to give up their hold, and the negligence of the mighty should turn to their confusion, as if he should haue painted out the kings cold care, and slack supplies to the Duke of Guise, in mere perticularity: for God( saith mine author, who forbade us by the mouth of the Prophet david, to walk in 
Psal. 130. 1.  Magnis et mirabilibus, in matters that are great and wonderful, and far above the compass of our reach, was not pleased with presumption: He recounteth moreover, a certain pretended vision at the same time, to like effect, and of like vanity.  
If then all those which do but onely listen& give ear to prophets, and beleeue their dreams, be subject to the wrath and plague of God, what shall become of the caterpillars and trinkets themselves: whose onely labour, is to destroy young fry, to spoil good fruit, to pray upon the simplo, and increase the numbers of the reprobate. The Prophet ieremy, having roundly glanced at the fault, foretells the fall, and that they shall be sure to perish, 
jer. 14. 5.  Igne et gladio, that is with the fire of unrest, and the sword of execution. again 
jer. 50. 35.  Gladius ad Chaldaeos et divinos eius,& which is chiefly worthy noting, this slaugh ter bears the name, Vltionis 
jer. 51. 10.  Domini, vltionis templi, of the reuenge of God, and of his church &c The like favour for all the world is to be found at the hands of ezechiel, 
Eze. 9. 10.  the Prophet, denouncing that the scourge of God should hang for ever, over the heads of glozing prophets, Qui vident vana et diuinant mendacia, which see vain things and diuinelies, &c. I am not ignorant, that our Astrologers excuse themselves from standing in this rank, but whensoever they can prove, or any man that deals with them shall justify, that the prophecies which they give out, are not as deeply Vana and mendacia, as those against which the Prophet spake, I will admit their exception, that is ad Calendas Graecas, for so long as there is one diviner, by profession, there will be lies of ordinary. Sometime, they are termed in the Scriptures, Rebelles 
job. 30. 29.  lumini, rebelles against the light, sometime, 
job. 30. 29.  Fratres draconum the brethren of Dragons, sometime, 
Osee. 9. 10.  snares for the godly, and instruments of their own unhappiness, whereas Ephraim escaped and flew far away like a bird, whose glory was Ab utero a conceptu, a partu from the womb from the time wherein we were conceived in the womb, and from the birth whereby we were delivered to the service of our redeemer. If we lift to scan their pedigree, they are 
Dan. 13. 56 Ezec. 16. 29.  seemen Canaan non judae the seed of Canaan not of Iuda, if their allies, 
Ezec. 16. 46.  Samaria is their elder sister, if the lot of their inheritance, it shalbe 
4. Esd. 2. 2.  Regnum eae de et tumultuplenum, a kingdom full of slaughter and rebellion: Their table is, Mensa 
1. Cor, 10. 21.  daemoniorum, their diet 
4. Re. 4. 40.  coloquintida, their gests, in profundo 
Pro. 9. 18.  inserni, in the depth of hel, their mirth shall 
Esay. 9. 10.  be folded up in 
jer. 2. 7.  Superbia fumi in the pride of a smoke or in a vapour, to conclude God hath so crushed their unmeasurable boasting, as we find by Ieremye that they shall prevail in nothing. Theyrfaces are Tanquam 
Nahu. 2. 10.  nigredo ollae, like the soot or blackness of a pot, and their throat like an open 
Psal. 5. 10.  sepulchre. If we seek to judge them by their end, neither are their leaves delightfulle, nor their blossoms graceful, nor their fruits restorative. their messengers run without 
Esay. 47. 11.  come mission, and their end is without honour. evil shall come vpon them like pains upon a woman that travaileth of child, yet shall they never (a) understand the fountain whence they spring 
Amos. 6. 3.  Seperati sunt in diem malum, they are separated against that heavy day, wherein wee shall be served all to gether, with the writ of Nemo 
3. Reg. 15. 22  sit excusatus, death 
Abac. 3. 3.  shall march before them and the devill shall come after thē, Morientur 
Eze. 31. 18.  in lecto, et tamen cum torments, they shall die in their beds an yet with torment. They shall be dragged down to hell, with all their chips of childish vanities, and sleep with the uncircumcised and 
4. Esd. 12. 2.  because they were deuisors of deceit, Abibunt in confusionem, they shall depart into confusion, where they build, God will overthrow, where they 
Mal. 1. 4.  plant, he will supplant, where they punish, he will prosper, Statilius the roman, if we beleeue Lactantius, was of the mind, that of all men they were to be shunned and avoided most, which cared not howe many lies were sold, for one ounce of their vain glory. If it be demanded how so many of them, living in contempt of God, 
( b) Psal. 36. 38  and of his laws, can thrive so well, as we may see by proof they do, mine answer is, that no man should be judged by his fortune in this life, but by the favour which he findeth in an other. The wicked man which flourished like a Cedar of Libanus, was suddenly so clean removed out of sight, as the very place itself could not be found, the sun shineth 
Mat. 5, 45.  both upon the good and bad, and the world which is so sharp a stepdame to the godly, must needs perform the parte and office of a loving mother to the reprobate. Etenim 
2. Mac. 1. 36,  multo tempore, non sinere peccatoribus ex sententia agere, said statim vltiones ad hibere, magni beneficii est indicium, for not to suffer sinners to transgress according to their humour, a long time together, but to reuenge forthwith, is a token of great favour, and to the same effect is that place of ezechiel, auferetur 
Eze. 16. 42.  zelus meus a te et quiescam, et non reuertur, amplius, my zeal or tender shall be taken from thee, I will take my rest and be no more offended, 
Pro. 3. 12.  Quem enim diligit Dominus corripit, for God chastiseth the child whom he loveth &c. But yet beware of a still water, for it is exceeding deep, and of a covert enemy, for he meaneth mischief Blanditiae diaboli ecclesiae plus offecere quam minae the flatteries of the devill hath done more hurt to the church, saith 
Barnad. in epist.  barnard, then his threats and menacies. But what though some few be left unpunished, that the hardness of their hearts, may prepare thē for a sharper scourge, proves this that all the rest which perish, either by the rope, the rack, or sword, or that make themselves a way, being drowned in despair, are not examples plain and evident enough, to convince their blindness: which either with that caitiff Iudas, sell 
Mat. 26. 15.  Christ for thirty pence, or their inheritance with Esau, for a mess 
Gen. 25. 34.  of pottage? Our Lord forbid, for some are chastised for our example, others spared for their greater plague in an other life, and many by the grace and mercy of almighty God, are preserved to repentance: wherefore, as we may reprove their dealings upon just cause, so can we not despair of their repentance, without presumption. Rules are too firmly grounded, to be shaken or infringed by examples, God beareth with the devill as a minister of 
job. 1.  wrath, although he love him not, he suffers Cockle to spring up with the corn, and yet he 
( l) Mat. 13. 29.  likes it not: he leaves the wicked to their slipping out of one sin to another, though he cause it not 
2. Mac. 6. 15.  Expectat Dominus vt cum judicii dies aduenerit, 
( m) Ose. 13. 9.  in plenitudine peccatorum, et peccatis in finem deuolutis puniat, God expecteth that when the day of iudgement cometh, in the fullness of sins, and when sins haue proceeded to their end, he may correct and punish us after such a sort, as the latter end of those men, is like to 
( o) Theo. lib. 3.  be worse then the beginning. How fortunately the false prophets which are condemned in the text, were at the length rewarded, for their labour hath been  told before. We may further note, that Montanus, and Maximilla hanged themselves, Theodotus another of that sort, was let fall out of the air by certain damned spirites, whom he put in trust to succour him. The prophets with in certain recompense of the fine which 
josep anti. li. 17. cap. 3.  Pherora paid in their behalf, assured hir, that her heirs should enjoy the crown, were put to the sword forthwith, by the king, with all extremity.  
At such time as 
Li. 20. ca. 2.  Theodas, of whom we find some mention in the Acts, had assembled a multitude of simplo souls together, vpon a stead fast promise, that he would divide the river jordan, and exceed Elias 
( r) Act. 5. 36.  in the gift of miracles, Cuspius Fadus, the Lieutenant of that country, under Caesar, set upon them unawares, and not onely stroke off the prophets head, but slaughtered a number of his disciples. The like execution was done by 
Li. 20. ca. 6.  Felix upon such an other, and again by justine the Emperour, upon a certain Iewe, that took upon him to be Moses. The Prophets that threw down themselves from a rock, in hope 
( t) Paul Dial. lib. 22. Pol. virg,  to be relieved by their Gods, were crushed into pieces A certain hermit called Peter, prognosticating that king John, should die with out all fail before Ascention, was hanged for so gross an error, in a matter of so great importance.  
Bellantius the great Astrologer, which is said to haue given warning to Sauanorola, to beware of burning: was neither able to foretell, nor to prevent his own great peril, in so plain a manner by the stars, but that he was most beastly murdered, and Sauanorola likewise himself, whom many reverenced as a prophet, for the mysteries which he revealed of the french kings coming into italy, was burnt to ashes, so was our holy maid of Kent, the Priest that pretended to bring up an earl of warwick, while the right earl in deed was in durance in the Tower, with a number more, insomuch as it is hard to find any one of these which haue satin, as the prophet speaketh. In Concilio ludentium, to haue made a quiet end, or haue come 
Iere. 15. 17.  dry to their monument. Well may they prune their feathers and persuade themselves, that their wings are made of gold, but experience doth teach howe commonly they melt against the sun, like the wings of Icarus: wherefore, that state and condition of the Church, was best regarded in the dayes of the Prophet Micheas, which was least infected and pestered with this hellish crew, even as in our dayes they both live and die best, that haue least to deal with them. They fish in deed, but first it is in a muddy stream, and then with a golden hook for a whyting, so that their loss may fall out to be great, where as their gain is frivolous: wherefore, since it is a wise mans parte, to keep in mind the discourses of men of account, and the wisest man that ever was, excepting him that was both GOD and man, and the fountain of true wisdom, was not ashamed, Exemplo desciplinam discere, To take instructions and lessons by example▪ since the devil 
Eccle. 39. 2.  is so mischievous by nature, and so greedy by desire, as he will never serve our turns, nor please our humours, without that tribute, Oculorum dextrorum, which was exacted by the tyrant Naas, that is, as I construe it, of our right conceit, and understanding in the laws of God, 
1. Reg. 11. 2.  we can reprove none but our own selves: if the little ones wax not more provident and wise, by the punishment of the guilty, let us therfore seek to run as far from Babylon( that dallieth and sporteth in 
Pro. 21. 11.  this manner with the great leviathan) as we can devise and assure ourselves, that as soon as ever we are gryped in the devils paws, or take earnest at his hand, our God renounceth us, and our names are razed out of the book of life for ever: lnimici enim crucis Christi, &c. For 
Philip. 3. 9.  enemies they are to the cross of christ, whose God is their belly, whose end is shane, and whose glory tendeth to their own destruction. For my part, I wish with Vespasian, enacting laws against the brybers of his Court, Vt fumo pereant qui fumum vendunt, That they 
Suet. in vespas.  which sell smoke may perish and be smothered therewith, and with Debora likewise, that thine enemies may perish( O Lord) and thyfriends spread forth their beams, like the sun at his first rising. 
judge. 5. 23.    

THe last reason whereupon I presume, to condemn these prophecies to the black deeps of hell, is taken from the difference which is between them and the prophecies of Scripture. For, where as the latter are plain and open, to the iudgement and capacity of the weaker sort, the false are dark ambiguious,& so flexible to sences, that are repugnant to themselves, as no man is able to distinguish a negative from an affirmative, but by the fancy of the paraphraste. The prophecy which God himself pronounced, that the seed of a woman should broose the Serpents head: again, that in the seed of Abraham, all nations should be blessed, was so plain in form, so sound in substance, and so certain by event,( as justinus Martyr proveth) that the styfnecked Iewes themselves, were constrained in a sort to aclowledge christ, by the force of their own endeavour. How clear the prophecies of Moses were, and howe orderly they took effect, after his own decease appeareth in the story. The light which jacob gave concerning native, and engrafted properties in all the Tribes, from Iuda which 
Gene. 48. 10  prefigured the kingdom of our saviour, in the majesty of civil rule, to benjamin: who being, Lupus rapax, mane comedens praedam,& vesper diuidens spolia, In the morning finding out his pray, and dividing the spoils at night: bears a figure of saint paul,( as 
Con. Marc. lib. 2.  Tertullian conceyues) who was first a raging persecutor, and after a religious professor of the truth, appeareth in the sight of all the godly, to be clear and evident. The prophet Esay setting forth the circumstances of that happy time, wherein the saviour and redeemer of the world, should take our flesh, giveth certain knowledge long before, that a 
Esai. 7. 14.  Virgin should bring forth a son, howsoever the malignant Iewes, obscure and gelde the text: again, of a branch, which springing from the roote of isaiah, should stand for a sign to the people. 
Esai. 9. 6.  A little one is born unto us, saith the prophet, and a son is given to us principallitie doth settle vpon his shoulder, and wonderful shall his name be called: a Counsaylor, God, strong, the Father of the world to come, and the prince of peace, &c. and proceeding to the calling of the gentiles, he telleth, 
Esai. 9. 2.  Populum qui ambulabat in tenebris, vidisse lucem magnam habitantibus in regione mortis, lucem ortam esse, &c. Afterward he treateth of the Church, with like easiness: so that the Iewes cannot be saved, nor excused with their exception of difficulty. The message, which he brought to 
Esai. 57. 58.  Ezechias, was no rydle, but conceived in these plain and simplo words: Cras morieris, To morrow thou shalt die for it, and as simplo were his tidings of adjournment of lice, for the space of fifteen year: least otherwise the King might haue been beguiled in his audite. Was ever any prophecy concerning christ, delivered in plainer or more certain terms, then this 
Iere. 4. 20.  Dominus noster Christus, captus est in peccatis nostris.& c? Our Lord christ is entangled and taken in our sins, and under his shadow shall we prosper among nations? And again, 
Iere. 11. 19.  Mittamus lignum in panemeius, that is( saith that learned father Augustine) Crucem in corpus eius, the cross vpon his body? He discoueed to Pashur the wicked& ungodly Priest, the 
Iere. 20.  certain time, the means, the manner and continuance of troubles in the Church, with as many more particulars, as were set down by 
Gene. 41. 28  joseph, touching the great dearth in Egypt: and to clear all doubts the better, promised upon the word of God, that the said Priest before it were long, with his own envious and malignant eyes should gaze and stare vpon the tragedy. afterward when Ananias, in a bravery began to break 
Iere. 28.  the chain, which ieremy had put about his own neck, to prefigure bondage& captivity,( as 
Acts. 11. 21.  Agabus dealt after with his girdle to admonish paul) supposing that he had been no less able to encounter, and to wrestle with the providence of God, then jacob was with an angel, &c. The prophet forth with summoned, and charged him to answer for his pride and malice, in the presence of almighty God, and what fell out? Were the summons like those old wives tales, which are in use with us: not so, but Mortuus est in anno illo, he was found dead in that very year, to make good the prophecy. again, it was not possible to require a fairer warning, then he gave of the thraldom wherein Israel should live, under the 
Iere. 32. 4.  yoke of the Chaldeis, if either the people had been endued with the grace of repentance, or the Priest inspired with the gift of interpretation. Ezechias foretelleth, that the Church should be planted, In monte 
Eze. 17. 25. 36  sublimi, vpon an high hill, that shee should become a Cedar three, of so great compass and capacity, as all the birds of heaven, should build their nests, under the shadow of the same, and inhabit under it: he forewarneth in plain terms, that the 
Ezech. 7. 26.  lawe should depart from the priest, and aduise from the Elders, that onely they should be saved, which were sealed with the sign of 
Ezech. 9. 6.  Tau, of the raising of 
Ezec. 34. 23.  our shepherd, which should feed his sheep, 
Ezec. 37. 22.  and of one king to reign and govern universally. The prophet Daniel may compare with any, for his plainness in this matter, describing with a golden pen, the triumph of our Lord and saviour, against death and hell, by the merit of his suffering. again, howe mystical fouer the dreams of Nabuchodonozor and Balthasar, were esteemed by false prophetes, yet, he revealed them by so strange a gift, and in so rare a manner, as themselves 
Dan. 5. 12.  aclowledge, that he was promted and inspired by the grace of God,& that none but only Daniel was apt or able to wade in the depth of mysteries. The prophet david descendeth to the very 
1. Par. 17. 9. 10. 11. 12.  pedigree, and lineal descent of christ: he speaketh of the 
Psal. 21. 19.  lot which were cast for his garments, of the 
Psal. 21. 17.  nailing of his most precious hands and feet upon the cross, of his 
Psal. 15. 10.  descent to hell, and arising from the dead, of the matching 
Psal. 84. 12. Psal. 84. 12.  human nature with divine, of the sitting on the right hand of his Father, of judging in the latter day, that truth should spring from earth, &c.  
The Prophet that gave warning to king Benadad of the plagues at hand: describeth first the roote from whence they grew, then the means whereby they should happen, furthermore the certain date of their event, and last of all the circumstances of the person, that should haue to deal in them. I could run over all the lesser Prophets, who by virtue of one spirit, delivered out truth with like simplicity, and furthermore according to the qualities of times, wherein they were employed admonished the Princes, priestes and subiects of the speed and measure of their punishmene, but because it would extend this point to o far. I will draw somewhat nearer to the times, where in the fullness of salvation was expected by the godly. For after the return from babylon, we find the like course to haue been holden, and observed in delivering of lawful prophecies. It was revealed to Hircanus, being 
josep. antiq. lib. 3. ca. 18  both a king and a priest withall, at that very instant wherein he sacrificed unto God, for the preservation and safeguard of his son, in the brunt of battle, that Antiochus the tyrant had received a foul 
De bell Iu. lib. 7. ca. 12  overthrow. The voice was loud and audible, which cried out in presence of a number, Migremus hinc, before the fall and ruin of jerusalem, with diuers other of that kind, recorded by the same author. Thus significantly and sensibly dealt Christ our saviour, weeping upon jerusalem a good while before, as if Titus had been ready to surprise the town; and assuring all the Iewes beside, that of all those stately gates and buildings, one ston should not be left upon an other. The like simplicity was used by Simeon, Anna, Zachary, Elizabeth, Agae bus, and the daughters of S. Philipp. Thus Constantine the first, and as I think it may be said without offence: the best Christian Emperour that ever was,( for in him and helen, began first that prophesy of Esay to take place, Et erunt reges nutritii tui et reginae nutrices tuae) beheld 
Esay. 49. 23.  the figure of the cross, most plainly represented in the firmament, with these assured words of victory, to confirm him in the forwardness of faith, In hoc, signo vinces, in this sign thou shalt be sure to conquer. The writers of that golden age, being provident& careful, to prevent all scruples, that in time might creep into the mindes of incredulous or misbelieving men, haue noted first the time wherein this sight appeared, which was not at midnight, when the devill scattered abroad his tears, but at broad noon dayes, when the sun was in his majesty. Then it appeareth that the man who saw this sight was both a member of the church, and a noble Emperour: from whose mouth the civil laws esteem it, a most grievous crime to surmise aforgery. Thirdly to make the case more evident, because the Princes 
Euse. de vita. Constantin. lib 1. cap. 22  eyes might otherwise be thought to dazzle against the sun, it is set down that all the camp was witness of the sight as well as he. Beside we find that this religious and zealous prince, was inspired from above, with the gift of prophecy at other times, which is the spring of revelations: and yet such was his modesty, as notwithstanding all these things, considering how many trains and cunning shifts the devill useth, to seduce the best he would ascribe no faith nor credite to the sight, before he was assured upon conscience with the Priestes and Bishops, that this could be by none other, then {αβγδ} the monument of victory.  
Thus must they deal that will win credite to their words, for otherwise they shall find none but fools, that will be led away with toys, more fit to pass the time upon a stage, then to persourme the trust and confidence of Oracles. The devil 
Matth. 13. 25  scattered his tares, when the time was dark,& labourers were laid to sleep: they that do evil( saith S. John 
John. 3. 20.  eschew the light. They love to walk in 
Pro. 2. 13.  dark ways, vpon two which bad humour other accidents more hurtful then themselves depend: the first, Nescire quo vadunt, not to know whether they go, the second, Ignorare ubi corruent, to be ignorant when they shall stumble, {αβγδ} a thief is always boldest in the twilight, saith 
John. 12. 24.  Creon in Euripides, and the reason is, 
Cor. Tacit. Annal. lib. 2  Quia safeconduct credulitatem nox,& promptior inter tenebras affirmatio: because night helpeth lightness 
Pro. 4. 9.  of belief, and men are boldest to affirm when the candle is removed. But the true GOD, opposing truth against supposed Oracles, in this respect pronounceth by the prophet, 
Esai. 45. 19. Esai. 45. 19. John. 18. 21.  Se in loco abdito loquutum esse nihil, That he spake nothing in a secret place: Nec in locco terrae tenebroso, Nor in a dark vault under ground. I haue openly spoken to the world( saith our saviour christ) I haue always taught in the Synagogue and the Temple, whether all the Iewes resort together, and in secret haue I spoken nothing. In like manner the blessed Apostle Saint paul, proveth that none of those things, which were either said or done by christ or his Apostles, could be secret because they were not smothered in corners.  
indeed it is the manner of the wicked, always to vaunt and brag 
Acts. 26. 26.  of their concealed mysteries: but what of that think they( as GOD saith by Amos) to escape, by darkness or horror of their den It may 
Amos. 9.  not bee, for if they descend to hell, his hand is able speedily to drag them thence: if they take the wings of the morning, and mount up to the clouds, he will pluck them down, if they shroud themselves in the skyrt of the mount Carmelus, he will put them off: if they dive or plunge into the bottom of the Sea, he will direct a Serpent, to torment and sting them in the deeps: if they fly before the face of their enemies, he will appoint a sword to slaughter them, and to whatsoever course they bend themselves, with their endeavours, he will fix his eyes vpon them not for good but harm: for their conceits are like the drops of the morning dew upon the leaves, which fall not for the sons of men: but tarry with a mist, and are diyed up with an exhalation. Quid apponetur tibi lingua dolosa sagittae potentis, acutae cum carbonibus de solatorijs, the sharp arrows of the mighty, with the 
Psal. 120. 4.  coals of desolation. It is no doubt, that Spiritus vertiginis, that spirit of gyddinesse( as the prophet termeth it) whereby wee learn so many 
Esai. 14. 14.  windinges in and out, and all to this end: chiefly, Vt in Domino praeuaricemur, but when all is done, that sentence of the Preacher 
Eccle. ●7, 27  will be found most true: Qui sophiste loquitur odibilis est, he that speaketh sophistically is to be detested. Wee read that Adam, fearing least the light would reveal his wickedness, in giuing ear to the false 
Gene. 3. 8.  prophet, hid himself in a corner of the garden, and durst not so much as present himself, in the sight or walk of him, that made all of nothing.  
Thus Saule, although he were a King, would not impart the secret of consulting with the sorceress, to any more then two of his own 
1. Reg. 28, 8.  trusty servants: Velleda the great prophetess of germany, would confer with no man, that her majesty might seem the greater, unto 
Tacit. Annal. lib. 3.  those that were not acquainted with her cunning. The Iuglers haue no fancy, to play one trick oftentimes, for fear least that which causeth wonder at the first would make sport at the parting. Theodoret reports that Leontius, Doctrinam inuoluchris obtexit, covered his 
Histo. lib 2. cap. 23.  doctrine with biles, which some compared to rocks under water. The peeuishe heretics at the first planting of the faith( saith Eusebius) made small account, upon what text of holy writ, but rather in 
Euseb. lib. 5. cap. ult.  what mood or figure they concluded all their blasphemies: which is all one with that which job calleth, Sententias inuoluere sermonibus imperitis, To wrap and fold up sentences in vnskylfull utterance. This ambuiguity of Oracles, was the cause why Plutarch thought that 
job. 38, 2.  none, but such as were expert in logic, were fit to prophecy, which proves their arte, to consist and stand more upon toys then truth, upon cauilles then plain dealings. To this effect, exclaymeth Cotta likewise, O saint Apollo, tuis oraculis chrisippus totum volumen implevit, partim falsis, partim casu veris, patrim falsiloquis& obscuris, 
De divin. lib. 2.  vt interpres egeat interpret, partim ambiguis, vt quae ad dialecticum referenda sint, &c. O holy apollo, with thy Oracles hath Chrisippus freighted a full volume, whereof parte is altogether false( as I beleeue) and some part true, but more by hap then cunning. Some are to be applied and bent to what side we list, others so obscure and dark, as he that takes vpon him to interpret, stands in greater need of an interpreter: and some are so doubtful and ambiguious as cannot be found out, without the skill& suttelties of logic. whereupon, I may conclude that no man, under the degree of a master of Arte, can either understand or expound a prophecy: Sceperus, a learned writer of our age, inquireth where a man might meet with one, that could give any guess at things to come: nisi hoc ambiguum dubiumque, et quod in vtranque 
Scepper. 9. lib. 3.  partem referri posset, unless it be so doubtfully as may be wrested to the proof of eytherside, we read in 
Cont. valeat lib. 1. ca. 22.  Ireneus, that Basilides an heretic in imitation, as it seems of Minos, Numa, Pompili us and the rest, dispersed his conceits and heresies abroad, Secretorum quorundam misteriorum simulatione, under the colour and pretence of certain secret mysteries. moreover 
Euse. lib. 4 cap. 10.  Marcus the Magician was wont to baptize In nomine ignoti omnium parents, in the name of the unknown father of all things, to whom the balsams built an altar, 
( d) Act. 17 23.  long before his dayes at Athens. All the Sibilles, dwelled in grottes and secret places under ground, beside, they kept themselves no closer while they were alive, then their books were holden after they were deade. Nec ab ullo 
Const. de falsa. relic. lib. 1. cap. 6.  praeterquam a duumuiris inspici potuerunt, neither might they be looked into by any, saving the two chosen persons that were appoynted to that office.  
The conjurers of Persia, finding themselves so far over matched, with the messengers of God in clear and open light, devised to admonish 
Theod. li. 5 cap. 22.  the king: not Viua voice, but by a certain hollow sound, convyed into his privy clossette, by a secret trunk of sundry plagues, and kinds of punishments, which were like to fall upon his house, in respect, he had too much depended and relied upon the Christians, and their encouragementes, but when the gins and vices of the trojan horse, were laid open to the common view: the king himself according to the worthy president, of cyrus his predicessor in the same authority, gave sentence against all the crew, Vt decimarentur, that the tenth person should be slaughtered. For, though the seals of Daniel 
Dan. 14. 21  were sound, there was a vault, and though the closet door were shut, they found a vent for their villainy.  
Theophilus the bishop of Alexandria, descried the caues and holes, between an other idol& the wall, wherein the priestes& prophets lurking, gave out what answers served fittest for their purpose. I speak not of the sacrifices to the mother of the Gods,& to Proserpina, the queen of hell, clean under ground: nor of the bloody censure of the Turkes against all men that dare presume, to argue or dispute against their Alcharon, partly because, it is too base to abide the touch, partly, least as Lactantius conceiveth, in a case not much unlike: Susceptas publice religiones disputatio talis extingueret, such a disputation might happen to put out, and quench a form and order of religion, publicly established. 
De Orig er. non, cap.  But I wonder most, at the fond conceit of julian, the vile Apostata, which was Naturam auere in abstruso later, that nature coveted to lurk in corners that were hidden, and that the divine nature, would not suffer the knowledge of itself, to be driven into the wicked and unpure ears of men, with a simplo kind of utterance. It seems that Tully( though an infidel) was otherwise persuaded in this point, demanding Haec si deorum signa sunt, cur essent obscura, howe it 
Socr. lib. 3. cap. 9.  came to pass, that if these things must be taken, and accepted as signs sent from God, they were so dark, as if he should haue said, that either the Gods had in very deed, a meaning to reveal, them unto men, in 
De divin. lib 2.  which case it was requisite to suit, and match them with our frail capacity, or he meant it not all, and then our pains are idle. He proveth in an other place, that things which are obscure, want both grace and majesty.  
The peevish heretics themselves, discovered this masking under vailes, to be so fit a shadow for abuse, as Maximus Maudarensis, was 
August. epist. 43.  not ashamed to object against the Christians,( though most vntruely) that they had a proper and peculiar God of their own, Ad quem in abdito videndum se componebant, whom they prepared themselves, to behold in secresey. I think the reason was, either because they shut their chamber doors, when they gave themselves to pray, as well to shun the leaven of the Pharasies in bragging of their outward compliments, of zeal and charity, as also to follow christ, or else because 
Mat. 6. 17. Mat. 6. 6.  for fear of persecution, they were enforced to assemble and communicate in corners: and besides at times unseasonable, in regard whereof Tertullian gives warning to his wife, to beware of matching with an 
Ad vx. lib. 1.  infidel after his decease, because saith he, if you rise up to serve and honor God, he will grow jealous and mistrustful, that either your life and conversation, is not as it ought, or your exercises according to the rule, Qui male agunt oderunt lucem) are not to be justified. Who list to see more slanders forged, and surmised upon this ground, may red the same good father, in his gallant and most just apology: for other wise, howe great an oversight had it been in them, to lurk in angles without light, when their master Christ himself, not onely wrought his miracles, and taught his Apostles, in the fairest& most open light, 
Mat. 18. 17. Luk. 12. 4. Heb. 12. 22. Apoc. 12. 1. Psal. 44. 15.  promising that his gospel should be preached on the tops of houses, but withall established his church,( whereunto we are commanded to resort, both for sound doctrine and lawful discipline.) upon a hill, comparing it sometime to Sion, sometime to a woman clothed in the sun, sometime to the kings daughter, garnished with diuers colours, and to whatsoever else, hath either height or majesty. But, as the principles whereupon false Prophets build, are covert, and the places where they dwell obscure: so likewise are the prophecies themselves, and not more perilous in practise, then difficult in sense or understanding. For, since all matters, which are onely sounded by conjecture, haue no certain ground whereon to rest. It is no marvel( as S. ciril writes) 
Cirillus Cont. jul.  that the devils finest practise hath ever been, to convey the poison of his dryft, within a cloud, of ambiguity. Thus, as the old cock crows the young records, Sequuntur diabolum, qui sunt ex parte eius, they follow the devill, that are of his band, and as the Prophet speaketh, 
Sap. 2. 24.  Sicut matter et filia, as the damme is, so likewise is the daughter. For though the wicked, took first very great and violent exceptions, aswell 
Ezec. 16. 44  to the Prophet Ezechiel, as afterward to Christ himself, for using parables, yet could they readily, and without any kind of rising in the stomach, put over and digest the devils sophistry: who like a wily fox, makes diuers holes to his earth, for fear of being waited for, or taken unprovided. I could let in an Ocean, of fit examples, for the proving of this point, but because the volume swelleth, with the burden of itself, I will not charge it any further then is requisite. At such time as the Oracles of Apollo warned cambyses, to beware of Smerdis, 
Hero. li. 3.  who set lime-twigges for his crown, the king forthwith supposing that his brother had been meant, bereft him of his life, but after this an other Smerdis, who was nothing of the blood, Quem fata in occulto reseruabant, and whom the destinies concealed in the deck, accomplished the gladly. King Edwarde the fourth in England, faulty almost in the same degree, by practise against his brother, as the sequel proves but for reverence unto the man, in some respect already told, I will pass it over.  
The Emperour Claudius, being privily admonished to beware of Cassius, caused the governor of Asia, whose greatness as it seems he feared most to be made away, forgetting that one Cherea, one of the Tribunes of the camp, carried the same name, who performed afterward, as much as was looked for. jupiter intending to reuenge the wrong, which Agamemnon had done, to Achilles, about his mistress at the request of his mother, the Goddesse of the sea, conveyed a dream to this effect into Agamemnons head, {αβγδ} &c. that if even now he would give an assault, he should surprise the city. The warning was sent from the greatest God, and to the greatest prince, and yet if wee conceive {αβγδ} according to the present tense, it was a lie, and put the king with all his army in great peril of their lives, yf otherwise, as the grammarians speak, Cum latitudine temporis, with large allowance and extent of time, it might be verified,( as indeed it was) full ten yeeres after without any favour, but disgrace, for th● present.  
The same Cambyses( of whom I spake before) being advised, to beware of a town called Ecbatana, would never come at one of those which was in his own dominions, but light by chance into another, where his life ended. So dyed an earl of Pembruch at berwick in Wales, when he was put in fear of Barwick on the border, and Edward the first, at borough upon the sands, when he doubted borough upon Stanmore. The night before king Henry the fourth, meant to set forward̄BCH 416-003 to the holy land, with an intent to declare his inward repentance, for the wrongs which he had done at home, by warring against infidels: because it had been told him that he should die in jerusalem, it was his fortune to fall sick, and die soon after in a chamber, bearing that name here at Westminster.  
Wolsey the cardinal of york, being given to understand, that at kingston he should end, would always rather ride about, then pass through Kingston upon Thames, though it were his ready way from Asher to the court: but afterward, notwithstanding all this diligence, the man was committed by the kings express commandment, to the charge of Sir. Anthony Kingston, to be conveyed withal speed to the tower, if upon discouragement, and want of heart he had not fallen into a burning fever, upon the way at Leicester, and there deceased. The Iewes upon a certain prophesy, that one should spring 
josep. antiq. lib. 7. ca. 10.  out of that quarter, who should be monarch of the world, supposing that their cheines were almost lose, and their mis-fortunes drawing to an end, became so brave and gallant against Rome, without regard of either laws or magistrates, that as a country man of their own reports, Ne adversis quidem ad vera mutarentur, they were not reformed and brought to truth, no not with adversity, but whither this were verified in the Emperour Vespasian, who as Iosephus wrytes, priusquam E judaeorum finibus discederet, Caesar designatus est, was appoynted Emperour, before ever he departed out of Palestine, or rather in 
joh. 8. 56,  our Lord and saviour Iesus Christ, the king of kings, whose day Abraham beheld, Et gauisus est, and was glad, albeit the stubborn Iewes refused, and cast off his gentle yoke: yet I am sure this ambiguity was one of the chiefest means, to bring on that mortal war, which according to the words of Christ himself, left not so much as one ston upon another.  
In the time of valens,( the most wicked and blasphemous Emperor) some to solace and delight themselves, with hope of change, and others that were rich and happy, by the malice of the time: being both desirous in one degree, though not with one humour, to know by wicked and forbidden artes, who should succeed, the devill( as mine author 
Theo. lib. 3. cap. 13.  wrytes) Obscurum uti solet responsum dedit, gave an obscure answer, according to his wont, that the parties name of whom they were so curious to understand, began with these four letters, {αβγδ}. this comfortable Oracle, having been delivered and conveyed over, from one friend to another by discourse: broke out at last, and came to the princes care, who musing and deliberating with himself, a while vpon the point, procured the dispatch forthwith, and riddauuce of so many out of the way, as either in respect of honour, courage, wit, discontentment, or affinity with these four letters, might by any possibillyty, either put his person or his state in hazard. But the conclusion was that not Theodosius immediately, at whom he shot without all aim: but first Gratiam, and afterward Theodosius attained to the government. The Welshmen had a prophesy, that the rood of Daruell Gathrē should set fire on a forest, a thing so far from sense and probabilitye, as no man could conceive what it should mean, till cronwell meaning to make a scorn of superstition, caused the fire wherewith no foreste stored with great trees, but a silly friar should be burnt, to be kind lead with that image. So that in very deed a great man sprang out of judaea( but no Iewe) Theodosius succeeded Valens, but not immediately, Daruell Gathern burned a friar but no forest, and the strumpet had a child by one Eustathus, mary not the bishop, but the copper smith.  
Thus haue I made plain, that it neither standeth with the duty of a Christian, which ought wholly to depend upon the providence of 
Theod. li. 1. cap. 22.  God, nor with the iudgement of a godly wise man, that would willingly both thrive in this world, and live in the world to come, nor with the profession of an honest man, that hateth couine and deceit, to seek out any other prompter, then Veritatis spiritum, nor any other light then grace, nor any other mean thē mercy, nor any other trade thē singleness for by the three we may guess at the fruit, and by the lips at the lettuce.   

NOw, whereas some may perhaps inquire, whither the arms of God be shortened, or his mercy toward us so much abated: as he neither can, nor will inspire his prophets in these latter dayes, with so large a measure of his grace, as those that lived under the yoke and bondage of the lawe. To this I haue already made a full and perfect answer, where I treated of the ceasing of that extraordinary gift,& therefore in this place will say no more, but that considering it pleased Christ, not only to give some Apostles,& some prophets, and other some ivan gelistes, others pastours& doctors, 
Eph. 4. 11.  to the consummation of the saints, unto the work of the ministry, unto the edifying of the body of Christ until we meet all into the unity of the faith, and knowledge of the son of God, into a perfect man, into the measure of the age of the fullness of Christ. But withal to leave the holy ghost, his deputy( as Tertullian 
Tertul. con. prax.  calleth him) 
joh. 16. 13.  to direct us into all truth:& to continue with us, not, for a month, but 
Mat 28. 20.  for ever, we need not thirst so greedily for like discoveries. again, we deny not, but that as the spirit 
joh. 3. 8.  bloweth where he list, as the power of Christ is neither stinted, nor confined within bounds, so when it pleaseth him, he may raise up a prophet that shall tell what is to come, but after such a manner, as he raised 
joh. 11. 44.  Lazarus from death: mary notwithstanding since we shall be pestered, with false prophetes( as our saviour Christ warned us) under the skins of 
Mat. 7, 15.  lambs, that is the weed of plainness and simplicity, which inwardly are ravening and devouring wolves.  
Since there were false Prophetes, once among you( saith saint Peter) 
2. Pet. 2, 2.  Sicut& nunc, in vobis sunt magistri mendaces, even as now ther are among you lying maisters, since as I proved in another place, the devil can transform himself into 
2, Cor. 11, 14  an Angel of light, not for any leave he bears to heaven, but to prepare a way to spoil on earth: wee cannot be to wary in distinguishing the ministers of light from darkness, truth from error, and lies from prophecy. Saint John adviseth vs. 
1. John. 3, 4.  Probare spiritus, to try spirits whether they be of God or not: and S. paul, so much esteems this gift. 
1. Co. 12, 10.  Discretionis spirituum, of discerning spirites, as he matcheth it with that of working miracles, we read that God 
2. Re. 16, 12.  commanded Semei to curse david: again 
Ezec. 14. 9.  Prophetacum errauerit& loquutus fuerit verbum, ego Dominus decepi illum, when the Prophet hath erred,& said the word( saith God by Exechiel) I the Lord haue deceived him. To like effect he warranted the course which the 
1 Reg. 22. 22  lying spirit, meant to take in abusing ahab, with his whole consort of Prophetes, in those words,( o) Decipies& praeualebis. The same God, gave over Ezechias likewise, Vt 
2. Par. 32, 31.  tentaretur. Beside, in that short form of prayer which our saviour hath set down for us in the gospel, our request is, that he 
Nahu 6. 13.  lead us not into tentation, &c. wherefore we are to note, out of a place in 
Deu. 13, 3.  Deuteronomy, that God permitteth us to be tempted oftentimès,& that for sundry causes: first, vt palam fiat an diligamus, in toto cord, in tota anima nostra, that it may be manifest, whether we yove with all our heart, and with all our soul. And( to the same effect) saint paul hath set it down, that 
1. Cor, 11. 19.  heresies must be, that they which are approved may be manifest, another reason is, Vt 
2. Thes. 2, 9.  iudicentur omnes, qui non crediderunt veritati, that all they may be judged, which haue not given credite to the truth. readily, Vt 
tub. 2. 12.  posteris detur exemplum patientiae nostrae, that an example of our sufferance may bee transported, and conveyed to those that shall come after vs. Furthermore, that we may repair more speedily to God, when the devil chaseth us in most extremity: and last of all, Vt 
Lact. de Orig. err. lib. 20. 18.  habeat alios quos puniat, alois quos honoret, that he may find some to reward, and some to pnnishe. whereupon it is affirmed in the 
judge. 14.  Iudges, that when samson went about to marry with an infidel, Parentes nesciebant quod res a Domino fieret,& quaereret occasionem contra Philisthim: his parents understood not that thing was wrought by God, that by this mean he might pick a quarrel against Philisthim.  
When some shall say that here, and there is christ, when Antichrist himself shall come, according to the operation of satan, in all lying 
2. Thes. 2, 9.  signs and wonders, &c. When the dayes shall be so daungerous, as faith cannot be found without some difficulty, and if those dayes were not cat off by mercy, the very chosen and elect themselves, should haue much a do to shun the trap of guile, then may we count him happy by the voice of christ, that persisteth to the final end of all 
Tertul. contra. Marc. lib. 2.  infirmity. Fauos etiam vespae faciant, the wasps make combs as well as Bees: and by the text itself it may be gathered, that devils of the middle sort might be cast out in the name of beelzeebub, whom God reserveth by his mercy, In deuorationem, cvi vult et, quando vult, to be devoured by whom, and when it pleaseth him. All these assaults are strong, but yet God is faithful, who will not suffer us to bee tried 
Matth. 9, 33.  and tempted above our ability: Omnia autem possumus, in eo qui nos confortat, but we may do all in him that comforts vs. But even as 
4 Esdr. 5, 23.  they which offered Sacrifice to feigned gods, with the fonde Arcadians, were transformed into one wild beast or other: as they that tasted of that whorishe cup in the revelation, were consumed by the wrath of 
2. Cor. 1, 18 Phil. 4. 13.  God, as lots wife, onely for looking back, was turned into a ston of ●alte: as none that having set their hands once to the plough, draw back again, are apt for the kingdom of God: so they that give themselves from truth to lies, are ten times worse then either brute beasts 
Apoc. 17, 4.  or stones, and hatch more monsters in the church of christ, then ever poets coul ●deuise out of the crotchettes of their gyddie fancies. If then the devil by this slight, in changing ct transfourming shapes and colours, as without the grace of God he may deceive the best: and God 
Luke. 9, 62  himself hath sometimes armed him for reproof of our assured faith, which strive and skyrmishe, under the most royal ensign of the cross of christ: wee must seek out more certain grounds of difference, between the Prophecies of GOD, and the deceits of satan, if wee mean to be prepared against mischief, neither is this matter difficult or hard, to those that labour in the word. For even as God enflamed with a merciful and tender care of our souls health, hath specified the marks whereby the false Apostles may be noted and distincted, from the Pastours of the Church. So may we judge of Prophetes, by the same, so often as it pleaseth him to raise up any, in an extraordinary manner.   

FIrst, therefore I require that whosoever will be taken, and reputed as a lawful Prophet, prove his spirit to haue been inspired from above: for, otherwise howe cunningly soever it be veiled with a mask of guile, yet will it neither carry weight nor colour with the godly. Of this mind was godly joseph, when he told the seruants of king pharaoh, Dei esse interpretationem, that interpretation belonged 
Gene. 40, 8.  unto God: and so likewise was Daniel, referring all to God which foretelleth things to come: Mihi quoque non in sapientia quae est in me, plus quam in cunctis viuentibus sacramentum hoc revelatum est, &c. For this mystery( saith he) was not revealed unto me, in respect of any 
Dan. 2, 30.  greater wisdom, then is in other men, &c. By job we are assured, Inspirationem omnipotentis, dare intelligentiam, that the inspiration of the almighty giveth understanding: so that we may prescribe with 
John. 32. 8.  Amos, Partem supper quam non pluit Dominus aresce●e, That the parte doth parch and where, vpon which God letteth fall no drops of his 
Amos. 4. 7.  favour, Hoc primum intelligentes, &c. For, this must we first of al conceive and understand( saith saint 
2. Per. 1. 21.  Peter) that no prophecy of Scripture, is made by private interpretation. For, not by the will of man, was prophesy brought at anytime, but the holy men of God spake, inspired with the holy Ghost. The steps of men are slypper, their conjectures dark, their opinion variable, and their judgements bounded within limits: 
Iamb. de mist. aegpi.  Iamblicus in his Treatise, of the mysteries of Egypt, utterly disprooueth their conceits, which would haue drawn the gift of prophecy, either from the light of nature, or from any other fountain, saving the mere grace of God, In quo omnis authoritatis praesaga vis consistit, in whom consisteth the prognosticating force of all authority. So christ gave his Father thankes, for concealing 
Luke. 10. 21.  from the learned, what he had revealed unto babes, and again, he choose 
1. Cor. 1. 27.  {αβγδ}, the follies of the world, to confounded the practise of the curious. If prophecy be supernatural divinity, then can it not be taught by rule, said per principia divinitus reuelata, but by principles revealed by God onely. Therefore, Nabuch●donozor acknowledgeth the gift of prophecy in Daniel, 
Dan. 4. 23.  Quia spiritus Domini in illo erat, the spirit of God was in him: and the wife of Balthasar, seeketh to withdraw her husband, from the frutlesse confidence, which he reposed in the foolish prophetes: that had lost the pole, by this plain demonstration deducted. From the cause efficient, that there was in daniel, 
Dan. 5. 12.  Spiritus amplior& ostensio secretorum, a more plentiful and ample spirit, iogyned with discovery of secrets. Not long before the time, that Saule was called and advanced to the government, he was advertised by Samuel the Prophetes, as it were for an earnest of Gods favour toward him, that he should prophecy, but when? mary 
1. Reg. 10. 6.  Cum insilierit in te spiritus Domini, when the spirit of God hath invaded thee, &c. josias is said to haue been 
Eccle. 4. 93.  divinitus directus: and without him, saith Esay, we neither know where to find, Thesauros 
( (i)) Esay. 45. 3.  absconditos, vel arcana secretorum. Though Balack would give me the house full of gold or silver, saith the prophet Balam, I can neither 
Num. 22. 18  chop nor change the word of God, to speak more or less: and again, 
Num. 22. 38  Nunquid potero loqui,& c? Can I speak or deliver any other thing, then that which God hath put into my mouth, &c. Putas quoties fata aperienda sunt, 
joseph. Antiquit. lib. 4 cap. 6.  in nobis fitum esse, &c. think you saith another prophet in Iosephus, that so often as the destinies are to be revealed, it consifteth in our will and power, to suppress or utter what we list? Not so, Nam ipse spiritus oracula quae vult, profert nobis, nec scientibus nec cogitantibus, For the spirit himself giveth out, what Oracles it pleaseth him, when wee do neither understand nor think of it. Cassandra, telleth in like manner, that when the spirit entereth into her mind, 
Eurip. in Iphig.  {αβγδ}, it causeth those, that are estranged from themselves, as it were by a kind of trance to prophecy. 
Psal. 84. 4.  Audiam quid loquatur in me Dominus, I will hear what God speaketh in me,( saith the prophet david) and so might he be bold to do, since Gods spirit spake both by his voice and pen: 
2. Reg. 2. 23.  Spiritus Domini loquutus est per me,& sermo eius per linguam meam, and again, 
Psal. 44. 2.  Lingua mea calamus, velociter scribentis, My tongue is like the pen of a swift writer, &c. both Manue and 
judge. 13. 22.  his wife, were made acquainted with the secret purpose of almighty GOD: but, from his own mouth, and by the service of an angel. Eliseus discovered the 
4. Reg. 5. 26  inward thoughts of Gieze, and all the words which the King spake in his privy 
4. Reg. 6. 12.  chamber: but by the grace of 
Amos, 3. 7.  dispensation, and therefore we may note a great regard in Hely, to distinguish between revelation and phantasy, when he gave aduise to Samuel( declaring what had chanced him, before he were instructed in the word of God) to return to 
1. Reg. 3. 9.  sleep and not answer any more, till the voice had called him again, supposing that a dream would vanish, like a shadow of itself: but the voice of God would not give over, till his holy will and pleasure were accomplished, 
Sap. 7. 9.  Sensum tuum quis sciet nisi dederis sapientiam& miseris spiritum in sanctum tuum de altissimis. Who shall attain to thy sense, unless thou give wisdom, and send down the spirit from the highest. He giveth 
Acts. 17. 26.  Inspirationem& omnia: and the Preacher earnestly persuadeth us, in no wise to set our hearts vpon a vision or prophecy, unless it descend 
Eccle. 49. 3.  Ab altissimo: the reason follows in saint paul, 
1. Cor. 2. 11.  Quae Dei sunt, nemo novit nisi spiritus Dei, For these things that a●e of GOD, or belong to him, are not otherwise to be understood then by his spirit.  
This warrant of Gods spirit, therefore is the chiefest and surest mean of distinguishing, between the false and true but yet since that old mounte-bancke of 
3. Reg. 13. 8.  Bethel, was not ashamed to pretend this warrant, when he went about to cousin& deceive. 
joh. 3. 8.  and the false Prophetes in the dayes of jeremy, demanded how the spirit of God could for sake them, &c. We must examine them by the word of God, as by the touch of truth: for if an Angel should preach any other faith or doctrine, then that which began first at 
Acts. 1. 8.  jerusalem, and hath been since dispersed over all the world, let him be 
Gala. 1. 8.  Anathema, God is offended heavily with a mortal sinner, which abuseth his holy name, much more with a deceitful prophet, that dare carp at his prerogative, and therefore let them vaunt of jerusalem, the ark, the Cherubin, the covenant, or of what they list, a protestation which is ●latly repugnant to the deed or act itself, availeth not to strike of the fine or amercement, which is set upon those malepart aspiring iackes, that cover lies with hope, and hooks with honey. The reason why saint Peter would not forsake, or leave his master for all the world, was because he had the 
John. 6. 68.  words of everlasting life, which are a lantern to our steps, a fountain of true wisdom, a staff of steadfast comfort, and an Oracle of certainty.  
The noble men of Thessalonica, for trial of the soundness of that spirit, wherewith the Disciples and Apostles taught, repaired to the text of holy writ, 
Acts. 17. 11.  Scrutantes scripturas, an hae ita se haberent, &c. Searching and examining the scriptures, whether these things were indeed as they were told. And to this Oracle our saviour, 
John. 5 39.  sent the Scribes and Phariseis, who seemed to make doubt of his authority: For these are in deed, 
Hebr. 3. 12.  Discretores spirituum& intentionum cordis, 
John. 11. 48.  The discerners of our spirites, and of the purpose of our hart. According to the Scriptures rightly understood, not only scruples were 
Deut. 17, 10.  decided, while the lawe bare all the stroke, but cases of our souls, shall be 
John. 12. 48.  determined in the day of iudgement. Shall the people, saith Esay, require a vision of their God, for the living from the dead? Ad 
Esai. 8. 20.  legem magis& testimonium, quod ●● non dixerint iuxta verbum, hoc non erit eis matutina lux, Rather let them come to the lawe and the testimony: but if they speak not according to this word, they shall not enjoy the morning light, &c. And therefore, as we blame not Saule, for asking 
1. Reg 28. 6.  counsel of the Priestes and Prophets, to whom the gift of sound interpretation, was allotted and 
Deut. 17. 9. Mala. 2. 7.  assigned by the mercy of almighty God, that the people might haue ever an assured ground whereon to rest: and the 
1. Cor, 14. 32  spirits of the Prophets, might be subject to the same. So God hath razed him out of the book of life, for seeking 
1. Re. 28, 16.  knowledge by the wicked spirits, when the spirit of his God had quiter forsaken him. The prophet david would not be believed any further, touching the plot of that holy Temple, which his son should build, then he could bring proof, 
1. Par. 28, 19.  Omnia venisse scripta manu Domini ad se, vt intelligeret vuiuersa opera exemplaris, that all things appertaining to the same, came to him written with the hand of God, that he might understand all the works, of the pattern, christ by the warrant of the word, approved himself to haue been that very right and true messiah: whom both Abraham beholded in spirit, with exceeding 
John. 8▪ 56.  ioy, and david with great 
Psal. 109. 1. mat. 24, 22.  satisfaction, and 
2. Cor. 3, 15.  Moses preached daily in his ceremonies, whereupon S. paul doth justify the doctrine, taught by the Disciples& Apostles, chiefly for this cause, that it was the 
Acts. 26.  same which the Prophets had foretold, and Moses had prefigured, Moysen habent& prophetas, for they haue Moses and the Prophets, said Abraham to the glutton, that was plagued& tormented in the gulf of hell, to whom if they will give no credit, neither will they to a man that should arise from the 
Luke. 16. 21.  dead, &c. There may be,& I doubt not but there are at this day, Sedechiasis great store, which deliver rules by root, and cry out, vivit Dominus, haec dicit Dominus, cum 
Iere. 14. 14.  Dominus non sit loquutus, thus saith our Lord, when he spake it not. There may be forged visions, and revelations, but they carry no● 
Mich. 3. 6, 7.  Responsa Domini, the resolutions of God. The world may run of wheels, but they are not those, of which Ezechiel the Prophet spake, In quibus 
Ezec. 20.  erat vitae spiritus: there may be strong and mighty blasts ●o shake the rocks, and turn up mountavnes from the bottom, but not in the 
3. Re. 13. 12.  spirit of the God almighty. diverse may chatte and babble, Fabulationes, old wives tales, 
Psal. 119. 86.  said non vt lex tua, but they are not like unto thy lawe. Wherefore we may find plainly by Iosephus, that albeit the plagues, and miseries of the stubborn and styfnecked lewes, were revealed beforehande to their general: yet so great care was taken in that wretched time, that the people might not be abused, or misled by private fancies: wanting warrant, in the written words, that the story setteth down withall, 
joseph. de bell. judge. lib. 3. chp. 14  Probe nouisse illum prophetarum libros, that he was very skilful, or well learned in the books of the Prophetes. dionysius 
Dion. de Bap. vt citat. ab Eusebio.  a godly bishop, being warned in a vision not to bee too scrupulous, in forbearing to read books of heretics: considering he might as easily find matters there, whereby to confute themselves, as saint paul did in Epimenides, Aratus, Menander, and which is more in the very marble stones, to garnish and set forth the spouse of christ: would not give credite to the same, as coming from the spirit of God, although he were both learned and able to discern, before he had examined and proved it, Voci Apostolicae conuenientem, to be agreeable to the voice apostolic, alluding either to that warrant, of making 
1. Thes. 5, 21  proof of all things, so that we retain no more then is religious and good: or to another place where all things are said, to be 
Titus. 1. 15.  Munda mundis, that is, clean to those that are clean, or to the 
Acts. 10. 15.  sheet, let down to Peter by four corners, showing that nothing may be counted common or unclean, which God hath purified. We know that no man can lay any other 
1. Cor. 3, 11.  foundation, then that which is already laid for us, which is Iesus Christ, that we are built vpon the 
Ephe. 2. 20.  Prophetes and Apostles, Christ being the corner ston,& that all knowledge, which hath no ground in him nor in his word: not onely puffeth up, as S. paul 
1. Cor. 8. 1.  declares, but banisheth for ever, from the sight of him, who choose the means, which were accounted foolish in this world,& to the sight of flesh and blood, to confounded the wicked, in the pride of their presuming policy. whosoever therefore 
Num. 12. 2  murmureth, with Mary against Moses, picketh quarrels 
Num. 16. 3  with Dathan and Abiron, against those that are in office, to correct and punish sin, setteth up one alter against another, Praeuaricationis animo mistrusteth God with Israell in the desert, maketh a hotch 
4, Reg. 4. 1.  potch or a mingle mingle-mangle, between the lawful and true 
( r) josu. 22. 22.  service of God, and the blasphemies of idols, with the priestes of Samaria, or demandeth counsel and aduise of beelzeebub, the God of Accaron 
(a) Exo. 14. 12  with Ochozias, can neither be thought to be inspired by the gift of God, esteemedas a christian, regarded as an honest man, nor admired and 
( t) Exo. 14. 11  frequented as a prophet. wherefore, first wee must away with wicked adam mites, whose manner was, so often as they burned in unlawful or unclean desire, to cry Spiritus in hanc concaluit, my spirit waxeth hot, or is inflamed to this woman, though she were the wife of an other, 
( x) Aen. Silu. hist. Bohem. pag. 109.  and thereupon to enjoy and use her, as it were by warrant from the court of heaven, so far as the pastor was enforced, to confirm, to seal and ratify, the bargain made between the parties, by that text in Genesis, though wrested like the devils Scriptum est, 
Gen. 1. 22.  increase& multiply, 
( y) Mat. 4. 4. 10  next a way with the most irregular, and lawful Annabaptists, who never vouchsafe other reason, for committing murder, whoredom, theft, and whatsoever sin they were inclined most unto, then the stirring& suggesting of their own dishonest spirit: when the mood enflamed 
(&) Steidan. in hist.  them, and last of all, away with all the feigned revelations, and visions of Roger Bacon, friar Hilton, Sauanorola, with the rest of that ungodly crew: because they dare not show their faces against the church of Christ, which is Acies ordinata, an army marshaled in order.  
whatsoever credite they haue gotten( as Tertullian writes) in Castris rebellium, ubi esse tantum promereri est, in the camp of rebles, where a man which being and assisting onely, may come forward and achieve great honour, yet they draw no charter from the written word, their guesses are not warraunted by the holy ghost, they wrest but prove not, they deceive but teach not, and limb their letters rather 
Tertul. de prescript haeret.  with the waterish colours of abuse, then with the lasting oils, of plainness and religious simplicity. I know that strange forwarnings haue been fathered upon S. Bridgette, Abbot joachim and others of the better sort, expressing with most bright and lively colours, the debate and discord which hath been passing whotte, in this unhappy age of ours, between jacob and Esau, and no further off, thou in the bow else of Rebecca, but since we find that 
Psal. 84. 6.  Dominus narrabit in scriptures populorum &c. God will declare in the scriptures of his people, that truth ought to be resounded from the tops 
Luk. 12. 3.  of houses: and that such toys as these, which neither were prefigured by Moses& the Prophets, nor are now comprised in the gospel, nor approved by the church of Christ, deserve to be marshaled among those fancies and Apocrifas, which 
Hieron. ad Eustoc.  Eustochium was taught to shun, as the serpents eggs, then regarded for their weight, I think it safer to conceal thē with a vail of silence, then by example to let in a world of blasphemies. For otherwise this inconvenience must needs fall out, that as nothing is so foolish or ridiculous, but hath been pleaded& defended by some one Philosopher or other, so nothing is so godless and erroneous, which may not be coloured with the varnishe of dissimulation. If now it be demanded who shall expound, interpret or apply the scriptures: for the siftinge of the spirites and their prophecies, in this case I answer, that none are so fit, as the lawful pastours of the Church: for that was the plain meaning of saint paul, when he resolved that the spirites of the Prophets, should be 
1. Cor. 14. 33.  subject to the Prophets, because our saviour was no God of discord and dissension, but of peace and unity.  
provided always, that these pastors be called orderly, as 
Heb. 5. 4.  Aron was, that they be not greased in the 
Iud. 17. 12  hand as the levit of Michas, that they enter by the door 
joh. 10. 13.  and climb not up another way, like a thief and a robber: that they be as Apollo was, 
Act. 18. 24  Potentes in scriptures, mighty in the scriptures, able to exhort 
Tit. 1. 9.  in sound doctrine, and to convince those that oppose their malice against truth: if otherwise, I may be bold to say with Martian the learned father, that it, had been better for the bishops, to haue thrust their hand into a bush of thorns, 
Soc. hist. lib. 5. cap 20.  then to haue laid them on the heads of such unlearned ministers, as haue neither skill to teach the simplo, to restor the weak, nor to reduce the wandring. For if it were affirmed of the jewish priest, who was but a figure 
Heb. 5. 1.  of that priest, by whom ours are authorized in the minestery of the truth, that his lips 
Mala. 2, 7.  should keep the lawe, and that we should require it at his hands, because he was a messenger of the God of hostes, if he were then made 
Deu. 17. 10.  judge of plea and plea, and enfeoffed with so sure a promise as 
De doctr. Christi. lib. 4. cap. 27.  S. Augustine doth plainly teach, that though he lived ill, yet he could not teach amiss. Howe much rather may we warrant and assure ourselves, that lawful pastors 
1. Tim. 4. 14 2. Tim. 1. 6.  orderly succeeding, in the ordinary function of the twelve Apostles, which were prefigured by the twelve tribes of Israel: to whom the son of God hath promised his grace and divine assistance, so oft as two 
Mat. 18. 2.  or three be gathered together in his name, with whom at his departure hence, he left not onely 
joh. 20. 23. 1. Cor. 5. 5.  keys of discipline, but the mighty working of his holy spirit, with these heavenly properties to 
Rom. 16. 15.  sanctify, to suggest 
joh. 14. 25  unto their mindes, and memories from time to time, what soever had been either said or done by him, to lead 
joh. 16. 13.  them into all truth, and remain with them to the consummation of the world: and not with them alone, but with as many as 
( x) Mat. 28. 20.  should 
joh. 17. 20.  be inserted, and engrassed on the stock of faith, by the ministry of their preaching, how much rather may we warrant, and assure ourselves I say, that these shall always hold the skill of measuring, and peising doubts the depth of understanding, and the means to make an end of them.  
These graces are as rings, or pawns and pledges of goodwill, between the church and Christ her spouse, not for one day but for all dayes, they can not corrupt and putrifie like puddles in the filthy cisterns of abuse: but renew from time to time, and spring up to life everlasting. The church of Christ shall never want true pastors to direct us in to a godly course, although Miltiades observed rightly, that upon the death of Maximilla the wise woman, otherwise called the false prophetess: 
Euse. lib. 5. cap. 16.  not one prophet could be found nor heard of, for the space of fourteen yeeres together, among her foolish sectaries. For, as that grave and learned Doctor Gamaliel said in the counsel openly, if the work 
Act. 5. 38.  be of men it may be dissolved, but if it be of God it is indissoluble.   

THus far we find, that revelation and warrant by the word of God, are notes whereby we may discern, but yet because experience hath taught us, that the false Prophet in Bethel, was not ashamed to pretend, that the word of God, had been revealed to him, by an angel, which was false,& satan likewise, to put in claim to the second note, by 
2 Re. 13, 18. M●● 4. 9.  vouching text against the truth itself. We must not altogether stand upon pretended colours, or vain flourishies upon the text: but try them in an other point more effectual then either of both those, name ly whither they profess a resolute, and constant faith, in the blood& merites of our Lord& only saviour Christ Iesus, for no man( saith S. John) can do the works of God, without belief in him whom he hath sent. 
joh. 5. 29.  again faith is the perfect object, which the looks of God regard, and therefore, whatsoever fable, fancy, figure or conceit springs not from this sweet roote, is damnable.  
The gift of miracles, was not common at the first beginning of the 
jer. 5 3.  Church: to all that bare the name of christ, by title rather then by troth, but to those onely that believed in his death, and such a drug true faith is holden by the holy ghost, and of so rare account, as no greater weight hereof thē one silly grain of mustered seed, is able to remove a mountain. Wherefore S. paul repaired neither to the pole, the planets, fixed stars, nor salt Sea Gods, upon▪ the wrack: but to 
Mat. 17. 19  this certain mean, affirming with a steadfast and invincible belief, that all things should succeed and take effect in order, as they had 
Act. 27, 14.  been revealed in the vision. faith is the salt, which ought to season all our thoughts and deeds: it is the wedding garment, without which we can not enter to the feast, and the mark which sequestrith the goates from the lambs, and the chosen from the castaways. By faith not onely 
Heb. 11. 33.  samson, Barac, david and the rest prevailed against mighty states, but simplo personnes, babes and women against satan and his ministers. If a prophet, which expoundeth dreams or giveth warning, of a thing which after comes to pass: endeavour to withdraw the people from the service of their God, wherein defect of faith and true belief is signified. Non audies verba prophetae illius, thou shalt not here 
Deu. 13. 12 ( saith God himself) the words of that Prophet. For every spirit that confesseth Iesus christ, to haue come in the flesh is of God, and and every spirit that dissolveth Iesus, is of antichrist. The wicked Arrians 
1. joh. 4. 3.  therefore, who tookevppon them to divine, what foul weather should betid the church, were not capable of this gift: because they swerved from the sound belief concerning Consubstantialitye, no more was Simon Magus, Theudas, Marcus the Magician, nor in our time the Anabaptists and Familistes of love: howsoever some of them haue hunted most ambitiously,& eagerly to be reputed skilful in those matters.  
Beside this principle is so certainly and infallibly true, as no Here 
Aug. de. curio. quest. epist. 5, 6.  ticke in these dayes( saith S. Augustine) dares offer himself to the combat: Nisi nomine copertus Christiano, without being covered, at the least with the name or title of a Christian, and again Omnes Christum praedicant, said qua fide et ore, ipsi rationem sunt reddituri: al preach Christ, but with what faith or countenance, they shall one day give account 
De Trin. li. 5 Lact. de. vera relic. Euse. orat. ad santos. cap. 18. Con. louin. lib. 1.  &c. He that is not with us is against us, and whosoever cleaveth not to Nazareth, must filch his prophecies from jericho. Against this principle, it may be that the rare example of the Sibilles, will be pressed and objected by some busy bodies, which had rather cavil then conform themselves to truth, and with better colour by so much as Lactantius, Constantine, S. jerome, Eusebius with some others haue afforded them, the gift of prophesy &c. For answer and dispatch whereof, I would be very loth to diminish, or detract from their discreet& bash full virgins: the least part of praise or commendation, which hath been assigned, and allotted to them by the learned. But when I call to mind howe seldom one kind of instance hath been found, against that ground of S. paul, Fides per auditum, faith comes by hearing, hearing 
Rom. 10. 17  by the word of God &c.  
It seemeth very strange, that they which never heard the preacher, nor examined the word, should not slightly touch, but plainly specify the mysteries of our salvation. again, it is most evident by livy, and by other writers and reporters of the state of Rome, that duumuiri sacrorum, which having charge to look into the prophecies, were first sworn to report no more then truth, brought out such warnings of erecting altars to false Gods, repairing idols, yielding sacrifice, with other execrable monuments of atheism and gross idolatry, as no wise man will judge, could yssewe from a person, or from diuers persons that were either guided, or inspired with divine intelligence. For as lawfully in all respects might the priestes of Samaria, Deum colere, diis quoque suis servire, iuxta consuetudinem gentium, de quibus translati fuerant, 
4. Re. 17. 33  both worship the true God, and yet serve their false and feigned goddes, according to the manner of the nations, from which they were 
Mat. 6. 24  transported to Samaria, as well may we serve God and Mammon, and speak half hebrew and half Ashdod, as blende the graces of the spirit, and the doctrine of Idolaters in one mash together. But since I find a sort of godly verses, vouchsafe out of their vessels, by the learned fathers of the church, which could not flow from any wicked or ungodly sink, I will forbear to judge, or to except against the iudgement of antiquity, which hath waded in the cause before my time, supposing for an answer to the doubts and scruples which I put, that either the same magistrates of Rome, which caused the books that were found in the monument of Numa Pompilius, to be wasted in a burning flamme: because, they specified a certain form of religion and doctrine, greatly differing from that, which at the time of finding was in use& exercise at Rome, invented likewise sundry foils and shadows of Idolatry, to make the directories suitable with the present state, or that they devil cast these dark and misty vapores, to obscure the light ratherthen condemn the women, whom diverse do beleeue, and I dare not deny to haue been inspired, with this gift above their equals. But though we should admit them for their privilege into the foremost rank, what forceth this against my ground: for howsoever God himself Qui vniuersa operatus est pierce impium quoque ad diem malum, who hath wrought all things, even the wicked to their heavy day, except against 
Pro. 16. 4.  the rule, or for the glory of his name extort the truth out of their lips with hate and prosecute it to the death: this proveth not that we may dub or ordain prophets when we list, of whatsoever sect, or limit rules which haue a general extent, by presidents of particular consideration. The purposes of God are onely known and understood by him and therefore we must keep the beaten causey, without turning to one side or other.  
It is most certain that pharaoh, Abimelech, Nabuchodonosor, balthasar, Herod, Sapores, Constans, julian, Valens, and the rest, had sometimes visions of terror and discouragement, sometime of grace& mercy to reclaim them from their crooked ways: but these can not avow these hell-houndes to be Prophets. It is well known that Socrates who spake and wrote so sweetly and divinely, as Erasmus was about sometime to cry, saint Socrates ora pro me, was daily waited and attended on by a certain spirit, which gave warning of the privy snares, 
N●●. 22. 4.  that were set to catch and to entangle him. Balac, the wicked king of of Moab was able to foretell: that the children of Israell should devour his subiects, Sicut bossolet herbas carpere, as an ox is wont to snatch up grass, and Baalam being called forth by the king of Moab onely to this end, that he should accurse the saints of God, was so prompted and instructed by the way, as he acknowliged their piety and godliness, wished that his life might end, after the manner of those just 
Nu. 23. 24.  men, adding further that Israell should be raised up, and encouraged like a lion, and never abandon or forsake the chase, till they were glutted with the blood and slaughter of their enemies. If these examples be not thought sufficient to serve the turn, which no wise man will think, what can they say to Baalams ass, who played his part as thoroughly, in reproving his maisters rash& unadvised heat as any one,& yet I think it be as like, that God may extraordinarily work in a man that wanteth faith, as is in a beast that is void of reason. The ox knew 
Esay. 1. 5.  his owner, and the simplo ass his maisters crib: but Israell knew not me, saith the lord by the Prophet. The godless Madianites were inspired 
Iud. 7. 13.  in a dream, with the foresight of their own mishap:& which may seem moore strange, though God alone illuminate our mindes as we learn by daniel, yet their own friends in that very instant, gave a right and sound interpretation.  
The sorcerers and conjurers, which were in greatest credite with the wicked kings: sometimes aclowledge gods holy finger, to haue wrought with Moses and the rest, as we haue heard before, sometimes confessed themselves, to be over▪ matched with a stronger arm, and yet they carry not the names of Prophets. Note further that the bloody 
1. Re. 19. 20.  messengers, which were sent forth by Saule to apprehended david, were esprised on a sudden with the spirits of the Prophets whom they met, and began forthwith to prophesy. And Saule himself, having the true 
1. Re. 19. 24  servants of God in chase, was glad to strip himself and prophecy among the rest. whereupon the proverb grew, Nunquid et Saule 
1. Re. 26. 27.  inter prophetas, I could adjoin his last words touching david: and not long before his end, Faciens faciet, et potens poterit, according to 
joh. 3. 30.  the sentence given by S. John Baptist of his master, to the Scribes and pharisees, Hunc opertet crescere, vos autem minui, this man must enrease, but you shall be taken down, which differ little from the first in quality Pilates wife was neither saint, nor( for any thing I find) of sound belief, 
Mat. 27. 19  and yet she forbade her husband, as he sat in iudgement upon the sight of a fearful dream, in no wise to embrewe his hands with the guiltless blood of our redeemer. With these it shall not be amiss to couple Caiphas in one link, who notwithstanding he were a rancker and more professed enemy to truth, then any of the rest, yet in respect he was Illius anni Pontifex, the bishop or high priest for that year, is affirmed by S. John to prophesy, or if they tie this privilege, rather to the chair then to the person, what can they pretend against the 
joh. 18. 4.  strange example of the Iewes, who gathered vpon these words of christ( where I am you can not come) a certain glimpse or privy light, of his 
joh. 7. 35.  departure to the Gentiles.  
Vespasian without any kind of charm, restored a blind man to 
Sueton. in Vespasi.  sight, if Suetonius may be believed. Theorecnus erected an idol, Ioui {αβγδ}, and wrought strange things by magic. The novatian heretics( as Theodoret reports) were not altogether void of the gift of miracles, no more was Iudas( as S. Ambrose writes) while he remained 
Euseb. lib. 9. cap. 2.  in the fellowship. For diuers cast out devils in the name of Christ whom notwithstanding in the latter day, he will not aclowledge for his lawful ministers. Wherefore as the sun shineth equally both upon 
Mat. 7. 22. Mat. 5. 45  the good and bad, so God imparteth gifts of nature equally to both, not as the signs of favour to the wicked: but rather for a stronger charge upon them, in respect of their unthankfulness. I speak not 
Act. 17. 27.  of him that built his altar {αβγδ} to the unknown God, nor of another prophet who was taken up in Thrace, during the reign of Constantine the second, with this inscription upon his monument, Christus nascetur ex virgin et credo in eum, Christ shall be born of a virgin, and I beleeue in him, and on the back side was engraven to answer, that Sub Irene et constantino me rursum videbit Sol, under the reign of Irene and Constantine the sun shall fee me again, which 
Zonar. An. tom. 3,  fell out accordingly, but I will conclude this matter, with the true conceit of Sozomen, that nothing fell out righter, for the certainty and evidence of truth, then that it pleased God to quicken and inspire the minds, not of his servants onely, but of aliens and strangers also with his holy gifts, not much unlike a skilful and expert musician. 
Sozom. lib. 1. cap,  who deviseth extraordinary strings, for the the playing of strange music. For no man will suppose that either Socrates, or his {αβγδ}, Balac, Balaam, Baalams ass, the catch-poles of king Saule, or Saule himself. The Madianites, an ox, an ass, Iudas, Caiphas, the wife of Pilate, Valens, herod, julian, with all the kennel of those hell-houndes, were such prophets, as Esay, jeremy, ezechiel, or such as godly persons ought to reverence, although it pleased God sometime when sinners either wandered, or wept by the streams of babylon, and hung their haps upon the branches of the willows, for the taking down of presumptions crest, or trailing of the painted plumes of glory in the dust, or for a manifest and certain proof &c. that grace is neither, in the wyller nor in the runner: but in him that showeth mercy, or for some other secret cause, reserved onely to the knowledge of himself to work as mightily by every one of these and in as strange a manner as by the Sibilles or other Oracles. But chiefly let us mark that place of S. Luke, where the wicked spirites which took knowledge, both of Christ and paul, because they kept and held one certain course, refused afterward to stoop, or yield one iote to the 
Acts. 19. 13. 14, 15.  sons of Sceua the Iewishe priest, adjuring them in the name of christ, because their faith was false and counterfeit.  
Furthermore, because many which profess christ outwardlye, deny him in their hearts according to the sentence of the prophet, 
Esai. 29. 13. Matth. 15, 8.  Populus hic labiis me honorat, cor autem eius long est a me, and as our own experience hath daily proved by the death of many, which although they live together with us, in the bosom of our outward church, are notwithstanding made away: for witchcraft, sorcery, and such like trumperies, by iustice of the land, I ioygne to these another note, which is, that whosoever will aver, and justify the course of his proceeding: either touching miracles, or prophecy, to be consonaunt to truth, must only work by Iesus Christ and in his holy name, without either sauce of magic, help of spirit, or any mixture of impertynent, and most unprofitable ceremonies. For, even as christ himself being planted and installed at the right hand of his Father, hath 
Ephe. 1. 21.  subdued all things under his own feet, so certainly there is none other name under heaven, whereby 
Esai, 45. 23. Rom. 14, 11.  we may be saved: nor, whereat the knees 
Philip. 2, 10.  of all things shall bow, neither is it possible for any man, to speak with the spirit of God, that saith 
1. Cor, 12. 3.  Anathema to Iesus. The poor widow in Sareptha, forbore to aclowledge Elias to be the man of God: till shee had heard 
3. Reg. 17. 21  the manner of his invocation, touching her sons recovery. Samuel revealed unto Saule, the deepest secrets of his heart, but not before the page. were gone away, that he might declare unto him, in like manner the 
1. Reg. 2, 27.  word of God. The people would not permit that jonathas, should lose one heaire, 
1. Re. 14 45  Quod cum Domino operatus esset: because he wrought with God, &c. The voice of esay, jeremy, ezechiel, is always, Haec dicit Dominus: of Micheas, 
Mcih. 4, 5.  Nos ambulauimus in nomine Domini nostri, we haue walked in the name of our Lord: of Agabus, Haec dicit 
Acts. 21. 11.  spiritus sanctus, these things saith the holy Ghost, &c. christ cast out spirites, Verbo 
Matth. 8. 16.  with a word, that is, by adjuring them, not by beelzeebub the prince of the devils, but in his own authority: and again, 
mat. 12. 28.  Spiritu Dei, in Gods spirit. Peter had none other charm, then these plain and pithy words, Sanet te 
Acts 9. 34.  Dominus Iesus, our Lord Iesus christ restore thee: nor paul, for the recovery of Publius his Father, then the 
Acts. 28▪ 6.  laying on of his most blessed hands with invocation. The silly captive woman, in her cure of the King of Iberes child, used these words onely, 
Socr. lib. 1. cap. 16.  Christus qui multos seruavit, &c. christ who hath preserved many, shall likewise restore this infant. The diet which the Prophet Elizeus, prescribed unto Naaman for preservation of his health: was onely to serve God, and what the means of curing in those dayes were thought to be, appeareth by that Naaman, onely looked that Elizeus should first call 
4. Reg. 5, 11.  upon the name of cumstaunce of swelling, is not verbally expressed in the text: but since the flesh of christ was passable by nature, and subject to the pains 
Esay. 53, 7.  and agonies of death by will, I find no reason, but his body might as well, swell as bleed, especially considering the same prophet, uttereth that we were healed with his black and blewe, which colour seldom 
Esay. 53, 5.  cometh, without swelling in the place affencted. We know, that Christ was perfect man in every point, excepting onely sin, and therefore men had need he wary, that they scant not any parcel of his suflering, least they take as much from his merit, Quanto enim plura, pro me 
In Psal. 32.  Christus passus est, tanto plus illi debeo: for the more that christ hath suffered for me( saith saint Augustine) the more am I indebted to his mercy.  
Thus much for the matter of the charm, as for the manner it is altogether chyldishe and ridiculous, and so much the worse to bee liked▪ as it runs in rhyme, according to the course of Apollos old weather beaten Oracles. beside, whereas the iudgement of this cause requireth, Sensus exercitatos ad discretionem boni& mali, 
Hebr. 5. 14.  sences well practised, to discern between good and evil, the woman is so fonde and simplo as shee speaketh, onely like a parrette, and is not able to deliver any reason of her dealing. One of the reysters which served under the french admiral, at the siege of poitiers, was found after he was dead, to haue about his neck a purse of Taffata, and within the same a piece of parchment, full of characters in Hebrew: beside many circles, semicircles, triangles, &c. with sundry 
Histor. des troubles. Liu. 8.  short cuttes, and shreddings of the psalms, Deus misereatur nostri, &c angels suis mandavit de te, &c. supper aspidem& Basiliscum, &c. As if the Prophecies which properly belong to christ, might be wrested to the safeguard& defence of every private man or men could draw defensatiues, out of the drugs of that obscure philosophy, wherewith Cornelius Agrippa, slubbered so many sheets of paper to so little purpose. But some say, that the words which our women use, are not offensive: no more are the names of Adonaei, Iehoua, tetragrammaton, as the learned use them: but, as they are abused and corrupted by the conjurers. neither are the samaritans reproved, for the worship which they did to GOD: but for that they matched it with honour of the feigned gods, 
4. Reg. 11. 33  which were adored by the gentiles. saint John ran not out of the baines, because they were a mean of strength,& comfort to the body: but because Cerinthus the peevish heretic, gave him cause to fear, that the roof would come down over him. Clictouius, one of the 
Scepper. li. 3  chief divines of Paris, in his time, mislyked not a certain book, presented to him by a friend of his, because it conreyned many godly prayers unto God, but forsomuch as they were enterlarded, with a mixture 
Dan. 2 23.  of arte magical. The head of Danielles image was of beaten gold, but the feet of iron. The wine which goeth down the throat like honey, biteth at the last like an Adder. The cup was glorious, wherein 
Apo. 17. 4.  the strumpette drunk of all abbomination: Vicina sunt vitia virtutibus, and vices border upon virtues( saith S. jerome) as superstition 
Iero. con. lucifer.  upon religion, prodigality upon bounty, but under the green grass, sleepeth a serpent. The devill can trans-fourme himself into an angel, and it is no dainty with him to conceal his ugly feet, with the long rob of a Pharesie. If their meaning were but half so plain as they pretend, why cleave they more to ceremony then to substance, Cur verborum aucupia, et litterarum tendiculas consectantur, why hunt they thus eagerly, for the snares of words and the sprindges of letters? why prefer they certain prescirpt forms, devised by themselves, before the course which was commended unto us by Christ, and observed by his Apostles? what aileth thē that they can not sound distinckt 
Hieron. ad D●am  lie shibboleth, or as S. jerome writeth, of the Munckes of Palestine, what letteth them to utter their own meaning in our language. Such curiosity and streigning of courtesey about slight trifles: emplies no simplo, or plain faith in their exercise. No man drinketh, both sweet and bitter water out of one fountain, no branch beareth both grapes& thistles, {αβγδ}& let no man( saith 
Ignat. ad Mariam.  Ignatius) be counted godly, that entermixeth any thing that is evil with that which is good &c. the reason is, because a little leaven corrupteth al the past, one grain of Assa foetida marreth a presume, and half of one 
Gal. 5. 9.  dram of Acconitum, is able to infect and taint a box full of restoratives.  
chrysostom putting the case as favourably for these charmers as he can devise, concludeth with a peremptory censure, vpon all their sleights 
Christ. in col. 3. ho. 8  and tricks of of legier du main: Etenim supertitiosa illa quae aegrotis applicantur, etiam si mill modis philosophentur, qui exillis quaestum faciunt, dicentes Deum inuocamus, et praeterea nihil facimus, et quicquid eiusmodi praetendunt, vt christiana est anus et fidelis &c Idolo latriam tamen sapiunt, for all these superstitious toys, which are applied to the ficke, under colour and pretence of cure, howsoever it lykes those that raise a profit by the same, to discourse and flourish like Philosophers. A thousand ways, saying we do onely call upon the name of God, and do nothing else, or how soever they pretend, that the old woman which applies the same, is a Christian, faithful, and a well affencted woman. Yet do they smack and savour of Idolatry. Non potestenim homochristianus magicis carminibus uti, said a servo Christi, potius anniliam debet petere, For a Christian( saith S. 
Hiero. in vita. Hilla.  jerome) can not use these charms of magic, but ought rather to repair to the seruants of Christ for remedy. We find that christ said often, Scriptum est, and so did the devill once, wherefore in the meaning not the letter, the person not the pretence, the substance not the ceremony, the final drift not the middle streines, the lawfulness of that which is donne, not the covetous desire, of that which some require& wish to be donne ought to be regarded. For even as we say, that it is a matter of small weight, that the words themselves give no kind of offence &c. So may we find that a certain ●●gistrate and his son Niceas, laboured S. Policarpe, to conform himself, to the Princes orders, 
Euse. lib. 4 cap. 4.  in this manner, Quid maliest dicere domine Caesar, illi sacrificare, et sic tandem euadere, what hurt is it to say, O Lord Caesar,& then to sacrifice, and so to seape without all punishment. But God who parteth or divideth his prerogative, with none would not so much as wink at this: and therefore, the good father was content to bee racked, and tormented in a thousand sorts, rather then he would transgreffe the least parte of his duty.  
This is indeed the way, Verbis non rectis irritandi dominum, to 
4. Re. 17. 9  provoke the wrath of God with words that are not righe, in which respect, these persons must renounce formalities, and fall to that plain course of words: or in that sense which was observed in the purest times, as Sanet te dominus Iesus. And again, in Nomine Domini Iesu, surge et ambula &c. or else this partial adhering to the forms of words and syllables, will always give a touch of the base allay, whereof the charms and figures are compounded. But such sometime and so great are sathans wil●ss, in supporting this fonde craft, which is indeed one of the strongest pillars of his seat, as fearing least it might be some disgrace to him, that solomon without his help or knowledge of his artes, should win the reputation of the wisest and discreetest man alive, hath caused certain of his schollers and disciples, to give out a foolish tale, that Salomon was author of the greatest parte of charms, which are in practise at this day: that at the least, one science might be graffed on the stock of truth, and for the proof hereof, they vouch the credite of losephus, whereunto I answer, first, that this prescript form, seemeth to haue been referred by their author, not to any flourysh or devise of man, but to an extraordinary grace from God himself, as that of david, to kill goliath with a sling, of samson to dispatch so many with the jaw bone of an ass, of young Toby to restore his fathers fight by the liver of a fish, of S. Peter and S. paul to cure men with their shadows, and handkerchefes &c Which if they could as well maintain, by warrant of the text, as they defend it, out of registers of old wives tales▪ I would subscribe to their Probatum est, according to the circumstances of the time, wherein the proof fell out, and accept it as I do the rest with reverence.  
again, vpon due trial, and precise examination of the writers words, and chiefly by the strange example of Eleazar( I find) that greater virtue was ascribed to the knowledge& right use of the simples, which were learnedlye compounded in the cure, then to the words which 
tub. 6. 6.  were adioygned for a ceremony. Tobias was instructed by an angel, howe to use the gull and liver of the fish, without any prescript form of words. And Salomon, whom God enabled to dispute of all herbs and plants, from the Cedar trees in Libanus, to the Pellytorie 
3. Re. 4. 33.  roote, that grew out of the wall: beside, De iumentis volucribus reptilibus& piscibus, Was more like to put in practise what he might avow, then to devise new toys, which no skill can justify. moreover it appeareth, that the drugs of Salomon did ever good: which proves his arte, whereas the charms, and indyrect attempts of sorcerets with us, abuse more often, then their cunning serveth them to ease, or to diminish pain, because the cunning of the devil is to drive men by extremities of anguish and distress, either to despair or blasphemy. Iosephus addeth that these charms( if wee may call them so) were forcible against wicked spirites: whereas oures are for the most parte, either first devised or compounded by their counsel. Beside, before the bare and naked name of Salomon, may seem to countenance so vile a mystery, we must be sure that he professed this, before his fall, and that it was rather an effect of knowledge, then a bud or branch of incredulity: for as I doubt not, but his Egyptian trull brought him diverse sorts, of such like merchandise out of Egypt: so this among the rest, might seem to charge the sumpter horse. Last of all, I declared once before, and it is certain, as the rabbis of the Iewes themselves confess, that many tales were foisted, into the Cabala before the time of Iosephus. And this not unlike to creep in with the rest, considering the Scriptures, which are so precise, particular, and curious, in rypping up as well the faults, as follies of this King: haue not so much as glanced at this one, although for weight it ouer-match a number: I will not show what credite, any singular example can bear against a general precept especially, not recommended as some others are of Rahab, Phinees, &c. because I know not any man so simplo, but is able of himself to satisfy this argument.   

A Man would think, that these two latter notes, that is, professing to beleeue in Iesus christ, and either divining, or curing the diseased in his name, might teach us to distinguish between gabriel and Lucifer, between Esay and Sedechias, between Peter and Simon Magus, between a message of assurance, and a blast of error. But yet since Semeias the false prophet, was not ashamed to send out his pamphlets, In 
Iere. 29. 25.  nomine Domini, since the false prophetes, in the dayes of Micheas, vaunted that God was in the 
Mich. 3. 8.  midst of them, since many as we read in Zacharye, shall give out 
Zach. 13. 3.  lies in the name of God, and both, 
mat. 7. 22.  Prophetare in nomine Domini,& eijcere daemonia, both prophesied and cast out devils in the name of God: whom notwithstanding he will not aclowledge for his own in the latter day. again, since every three must be discerned by the 
Luke. 6. 44.  fruits, and not every one that saith, 
Matth. 7. 21.  Lord, Lord, but he that doth his Fathers will which is in heaven, shall inherit it, wee must examine, sift and try them once again, by this note, whether their lives and conversations be correspondent to their calling, which they would pretend: otherwise I see no cause, why not as well then as the false prophetes, of whose fraud and counterfeit simplicity, S. paul gave warning to the Church 
Acts. 20. 30.  at Ephesus, they should wear this painted mask or vizarde. Vt ad ducant discipolos post se, that they may carry schollers and disciples after them. For as the Scribes and Phariseis meant never worse, nor spake further wide of any rule, then when they declined: the second constrain in Grammar, that is Magister in the preface. So christ our saviour, to settle us from sliding into traps of slypper guile, hath set down principles, both what and howe to judge: of those that tell us, Christ is here and there, which is by scanning of their lives. Beside, he willeth us, Operibus credere, to beleeue his works: and again, as it were for example sake, 
John. 10. 37  not to beleeue him further, then he did the works of his Father. The spirit of God, was neither in the 
3. Reg. 19. 11 12.  mighty wind, that threw down both hills and rocks: nor in the stirring, nor in the flamme, but in Sibilo aurae tenui, in the gentle breath of air, according to that sentence of job, 
John. 4. 16.  Vocem aurae levis audivi, I heard the voice, or sound of a mild and gentle air: the reason is because, 
Pro. 3. 34.  Deludet illusores,& mansuetis dabit gratiam, The scoffers he will delude, and give grace to the meek and courteous. 
Eccle. 12. 13.  Quis miserebitur incantatori a serpent percusso, who will haue pity and compassion, of an enchanter that is stung with a Serpent: for he that 
Eccle. 13. 1.  toucheth pitch shall be defiled. They that are of the flesh 
Rom. 8, 5.  savour of things fleshly, and they that are of the spirit, of things spiritual, 
1. Cor, 2. 14.  Animalis homo, non precipit ea quaesunt spiritus Dei: for a carnal man hath no taste of those things, which belong to the spirit. New wine: is 
Luke. 5. 37.  never put into foystie bottelles, new garments, are not clouted up with rags: neither will true wisdom, enter into mindes that are overflown with wickedness. The principle which was set down by the blind men in the gospel: 
John. 9. 31.  Scimus quod peccatores Deus non audit, we know that God will hear no sinners, but those onely which hear him and observe his will, may give a warning, how far we may wade, or proceed in iudgement of these matters. For as an Ospraye can not stare against the sun, nor a Buzzarde will be trained to the field, nor a mastie brought to follow sent, nor a shepherds cur to range or hunt: no more is it possible for a wicked man to reach unto the providence of God, or to attain those extraorindarie favours, which are inspired to the godly: whereupon it was not said by david, without purpose, Opus grande esse, 
1. Par, 29. 1.  non enim homini acquiretur habitatio said Deo: that it is a piece of work or weight and moment when a dwelling place, is not appropriate to man, but even to God himself &c. for though the Prophet speaketh of the temple in Ierusalen. yet we may turn the same with greater reason to our mindes, which are the temples of Gods holy spirit: as S. 
1. Cor. 6. 19.  paul hath stilled them, Habenti 
mat. 4. 25.  enim dabitur &c. for to him that hath a stock of godliness already, more grace shall be given, whereas on the other side, Auferetur ab impiis 
job. 38. 15.  lux sua, that glims of light which they haue already, shall be taken from the wicked. This was the reason, why the angel said to Esdras, that if he would 
4. Esd. 5, 13.  fast, weep, and pray, seven dayes together, he should understand far deeper mysteries, then ever he had heard before. 
jaco. 3. 17.  Quae enim de sursum est sapientia, &c. for the wisdom which cometh from above, is full of compassion and good works: as they that are most pure in heart, behold God in his glory. We know what christ saith, of the angels of young children, 
mat. 18, 10.  which may be extended to those that are like in godliness: Cicero discourseth out of Plato very learnedly, concerning our ability, to look with iudgement into things to come, that when the base parte of our mindes, wherein neither temperance nor wisdom, but lust and appetite bear sway, hath been chafed and enflamed with excess of diette, choler, passion, or such like distempers, as obscure the light of nature, it brings nothing forth, but monsters and fantastical conceits in sleep. But when the pride of wanton appetite, is kerbed and restrained by the sharp bit of abstinence, and the spirit put in heart again, by displacing of unjust desires: which from the first beginning, spurned and rebelled against GOD, when the vapours of excess and surfeit, haue been slaked with the drops of moderation: Tunc visa occurrunt tranquilla,& veracia, Then meet we, with those calm and certain dreams, which give aim to fortune. upon this ground, we read that many in the state of lacedaemon, not content nor fully satisfied, with their waking cares, would watch and lie abroad in the temple of Pasithea( as I said before) without the walls, that no delight or fancies, might withdraw their mindes, from the scope or 
In Acta. homil. 26.  object of divinity. Chrysostome, hating and detesting utterly the vain presumption of that age, affirmeth notwithstanding, that when men that otherwise live well, dispose themselves to rest, having prayed and fasted a good while before, Dulces somni,& visiones mirabiles, sweet sleeps ensue, with visions that are wonderful. whereunto Peter Martyr, giuing as it were a full consent, concludeth, that whosoever 
In 3. Reg 13  is not wholly sequestered, and retired from the world, is most unapt and unfit to prophecy. Saint Augustine gives the reason, Quia 
Aug. epi. 80  orationes debilitat, caligo et tumultus secularum actionum, because the mist and tumult of affairs, and dealings of the world doth weaken and abate the force of prayer, and to the same effect, is that of S. paul 
2. Tim. 2. 4.  No man being a soldier to God, entangleth himself with seculiar business, that he may please him, to whom he hath approved himself. &c.  
The monasteries at the first beginning of the Church were freighted full, with prophets of the lawful kind: and such as were indeed inspired from above, as appeareth by the speeches both of Isaac the munk Iulius Sabba, Simeon and diuers other of that sort, which went about in sheep skins, in Goates skins, needy, in distress, afflicted, wandryng 
8 Heb. 11. 3 Eccl. 37. 19  in deserts, in mountaines and dens, and in caues of the earth, of whom the world was not worthy. We say not that every soul, but that Anima viri sancti, enunciat aliquando vera, the soul of a godly man revealeth oftentimes true things, and therefore, though many standards by were well inclined to the saith, because there were devout 
Act. 1. 5.  men of every nation, that is under heaven, yet the spirit restend onely upon those who from the time of Christ his ascending, had prepared their religious and zealous mindes to lodge, and entertain so divine a comforter.  
The promise was to Saul, that he should not onely gladly, but 
Reg. 10. 6 Mich. 2. 7.  beside Mutari in virum alium, be changed into an other kind of man. And God assureth us by the Prophet Micheas, that his words shall remain with those. Qui gradiuntur recte, that walk uprightly. The soil is blessed by the mouth of God himself, which soaking up the 
Mich. 6. 7.  comfortable deawe of grace, bringeth forth neither weeds nor thorns, but Herbam opportunam, his a quibus colitut, sweet grass and seasonable unto those by whom it is mannured. Action is the life of saith( as heat of fire) and look even as the body withers, without 
Mac. 2. 26. Ezec. 20 3.  the spirit, so doth faith without charity. God will not vouchsase to give answer to bad men, neither is it possible for such to be made acquainted with his secrets, as dwell not in his favour. We must therfore 
Eccl. 37. 19  fift our Prophets, whether they call daily upon God, to direct them in the course of truth: whither they can frankly protest with Samuel, that they haue robbed no man of his goods, or with S. paul 
1. Reg. 8.  that they haue abused and circumvented no man. Whither they bee patterns of good works, and presidents to the faithful, both in word and deed, whither they deny themselves with all the vanities, and unstable 
2. Cor. 7. 2. Tit. 2. 7. Tit. 2. 12. Tim. 5. 7.  pleasures of the world and whither they can justify themselves before those that are abroad &c. for such were all the blessed Prophets, whose surpassing virtues are emblasoned in the story of the scriptures.  
Abraham is praised for entegrity of faith, for pure love to God, even to the sacraficing of his son, for singleness of heart, for steadfast trust, for hospitality for sufferance. Moses shy neth for his moonelesse zeal to truth, and surpassing love to the flock of the faithful, which appeareth notably by this one example that he was willing, rather to bee cassed out of the book of life, then his country men should feel the stroke of Gods most grievous indignation. He was preserved in the stream by providence, warranted in al his messages by the voice of heaven& assisted with the gift of miracles. Elias taught the people, when the storm was at the worst, he multiplied the charitable widows meal and oil, raised up an other widows son, confronted princes in a godly cause, destroyed the Balamites, caused two captaines with their bands to be stricken deade from heaven, and at the time of his departure, with a clock divided the waters. Samuel, was called first by a vision, afterward he denounced iudgement against all transgressors of the lawe: no man could appeach him of the smallest injury, he frequented the daily satisfy, made no difference of personnes in any cause, and afterward by Gods great mercy, was translated into the mount, that he might not see the plagues which were inflicted upon the people.  
Elizeus succeeded faithfully in the place of his predicessor, opposing himself with might and main, against the professed enemies of God he shooke the idols and hill altars, corrected the malice of rank poison, cured Naaman of his leprosey, discovered the most secret ambushes, that the king of Siria could devise or plot in his privy chamber, with many other works of extraordinary grace, which proveth from what spring or fountain he derived his authority. The Prophet Esay, albeit he were royally descended, as diuers write, abandoned the wanton pleasures and delights of the court, preferring thorns and crosses of the godly, before garlands and enticing favours of the reprobate. He was ever at the Princes elbow, to direct him in the way of truth, brought him daily messages from the mouth of God, cured his ulcer, defended the orphans, and poor wyddowes, encouraged the saynthearted, made the son revert ten degrees, which it never did before nor ever since, and at the length became a martyr. david was a man, selected according to the heart of God, for the mildness of his disposition, beside, his iustice and religion were so well accepted in the sight of God, as his son was sorborne the longer, notwithstanding his idolatry. The platform of the Temple, was committed to his keeping, by the hands of God himself, with every pin and nail that appertained to the same, and as the woman told him, so was he in very deed, Sapiens sicut angelus dei, discreet and wise like one of Gods angels.  
Abdias( as S. jerome thinks) for reward of his constant cleaving and adhering to the preachers of the promise, during the bloody rage of ahab and Iesabell, was inspired with the gift prophetical, Et ex deuce exercitus, sit dux eclesiae, and of a leader of an army, became a guide of the Church &c. jonas was the son of the prophet as some think, whom the Prophet Elizeus called back to life, to show that God would employ and use him in the greatest matters: no weather was too scalding for him in the service of his God, he was delivered by miracle, out of the belly of a mighty Whale, and preached afterward repentance, and contrition to niniveh. Abias, was admitted for his virtue, and esteemed so his counsel. He knew the wife of jeroboam, Suggerente spiritu, when she came disguised, and the cause of he coming before conference. abacuch was snatched up by an angel for the relief of daniel, and as S. jerome wrytes, Quasi propheta loquitur, quae futura videt: speaketh like a Prophet, those things which he sees shall follow. The Prophet zachary( I mean) the husband of Elezabeth, Incedebat in omnibus mandatis, walked in all the commandements, Anna the blessed widow that prophesied of Christ, persisted many yeeres together day and night in prays and fasting, without departing from the temple. S. Philippes daughters, were inspired with the like gift, and( as Eusebius reports) renouncing all vain pleasures of the world, remained vergins while they lived. Cornelius, whom 
lib. 5. ca 22  the angel vouchsafed to visit, feared God with all his house, gave exceeding great alms to the poor and needy, and persisted in prayer The greatest parte of those, which had the gift of prophesy, after the time of the Apostles: bare about the marks of our lord and saviour Iesus Christ in their bodies. Policarpus, the sweet martyr of our lord, had a certain dream or vision not long before his end, that 
Theo. lib. 1. cap. 7.  his bolster fell on fire, which might either signify& prefigure death or constancy, for suffering the soft pillows to be burnt, which the wicked( as the Prophet says) that they may sink, more easile and deeply into sin, sow to their elbows. But note that first this vision came after fasting, and continual groans and prayers, powred out both day 
Ezec. 13. 18  and night, then that the same was presented to a person of such truth as never spake any thing, which came not forthwith to pass,& lastly that he sealed his report, with the stamp of Marterdome. Potamiena gave a ce●●aine watch word to Basilides, one of his chiefest tormentors: tha● ere it were long, by Gods great mercy and upon his earnest 
Euse. lib. 4 cap 1. 4.  suit, he should be reckoned and admitted into grace( as in deed he was) but this virgin, was a mirror of true chastity, and never spake word in this kind, till the very point and moment of her dissolution( as steven saw the heauens open) In like manner God revealed unto Constantine, by special grace, sundry attempts, and enterprises of his enemies, before ever they were set in hand, but we must remember, that he was the first Emperour, that resolutely and thoroughly professed christ, planted truth in the garden of security, weeded up all lies and heresies even by the very roots, encouraged the godly, punished 
De vita constant. lib. 3. cap. 45  the wicked, held the Church in peace, heaped favours of benevolence and bounty, upon the golden bishops of that age, cut short their enemies, and at the last departure out of this life, gave up the ghost in such a mild and quiet sort, Vt non mori prudentibus: that to the wise, he seemed not to die, but to exchange a corruptible life, with an everlasting garland.  
John, the monk of Egypt, who gave forewarning and intelligence 
Theodo. lib. 5. cap 4.  to Theodosius, of all his ouerthwartes, Et sciscitantibus multis, res futuras praedixit▪ and foretold to many that inquired things that should come to pass, was a man of peerless virtue( as the stories writ) sequestered from pleasures of the world, spending his whole 
Euseb. lib. ●. cap. 36. Confessi. lib. 6. cap. 13.  time in contemplation. Serapion was able to report, the coming of a speedy messenger, that brought the sacrament, whom no man that was in the chamber saw, but this was after long and heavy penance done for sacrificing before Idols. Saint Augustines mother,( as himself reports) after a life, led many yeeres, in a wonderful precise and streight degree, received comfort in her sleep, that her 
Hilar. de Trinit. lib. 2  son should be converted: wherefore, that principle can never fail, that albeit artes, and faculties which are taught by men, may increase by exercise, yet other graces, that proceed from God, are multiplied by 
Socra. lib. 4. cap. 18.  mercy, and none are capable of such, save those that apply the virtue of their mindes, to look upon the beams by which they were illumynate.  
I could product a golden number of such prophetes, as it pleased God, both for advancement of his truth, and reproof of sin, to raise up in all ages: but it may suffice, that all of them were famous in the world, for their purity of life, and their dealings suitable in all degrees, to their function. With the wicked prophets it fareth otherwise, for if we list to scan the form and manner, of their lives and dealings among men, shal find, that howsoever some of them can shadow their dishonesty with greater slight then the rest, yet all of them are in effect, as far from godliness, as those other were from error and iniquity. even one of those Sibillas, which are so much spoken of, confessed 
Euseb. de vita constant.  in plain terms, then by the folly of her parentes, shee was devoted to such a kind of trade, as bereft all modest mindes of shane, and of itself was altogether void of common honesty. A certain zealous person, having a good will to divide chaff from corn, by that assured principle of christ, whosoever will live godly in Iesus christ, must suffer persecution, &c. demanded of Maximilla,( the false prophetess) in the first age of the Church: besides of men, which were brought up and instructed in the school of Montanus, and likewise of the women, which began to chatte without all moderation. Ecquis optimorum, &c. Whether any of those honest folkes, were ever 
Idem. lib. 5. cap. 5.  persecuted for the truth, by the Iewes or infidels: Nemo certe( no truly( saith he) not one of them. They rather hanged, drowned, and made away themselves, most like to those circuncellions, against whom Saint Augustine undertook to writ, proving that not the manner of the death, but the goodness of the cause, gives the crown of martyrdom. again, in disgrace of such bad Prophets, as with 
Lib. 5 cap. 7.  their old wives tales( as saint paul hath termed them) disturbed, and disordered the peace and quiet of the Church. Apollonius, a learned writer setteth down, that Montanus, was a great procurer of divorces, an abolisher of old fasts, prescribed by the Church, and a setter up of new, an exactor of coin, a taker of bribes for offerings: adding further, that women were no sooner inspired with his spirit, but forthwith they ran away from their husbands, and( as S. jerome writes) Deserunt viros Helenae sequuntur Alexandres, these Helenes forsake 
A. D. Geront  their own good men, and run after Alexandres, a meet lyuerie for so bad an occupation. did ever Olda the prophetess, the blessed virgin elizabeth, or saint Phillips daughters, paint their faces, colour their heaires, wear garish apparel, practise usury, or play at the tables. All these good things, could Maximilla do, beside, fathering a false commandment, vpon our saviour christ▪ as if he had inhibited his Apostles, for the space of twelve yeeres after his ascending up, to depart from jerusalem.  
The blind prophetes of Egypt, which induced Valerian, to persecute and afflict the Church of GOD, fell to the sacrificing of young boyes: Et profundas exercuere praestigias, and practised a strange kind of subtlety or conjuring. The bishops of great britain, observed 
Beda in Histor.  Augustines demeanour, with great advisement: and cheefelie, whether at their first approaching to his presence, he were mild and gentle like a lamb, or raging like a wolf or tiger, for by the fruits, both men in general, and Prophetes ought to bee discerned. Abbot joachim, of whom some made a wonderful account( and I 
Melchior. can. lib. 12. pag 722.  esteem) to be the best learned of that crew, was worthily reproved for his error, vpon that place of saint John: Ego et pater vnum sumus, as if it ought rather to be understood of unity, then substance. And Sauanorola beside his business, in practising against the state, beyond the warrant of a Preacher▪ persuaded a young friar, who for the justification of his maisters doctrine, was willing to committee his body to the burning flamme, to take the Sacrament in his bosom. I never heard of any of these aymers and diviners, De futuris contingentibus, but had his error, if a man would hunt for it: for though they work according to the Serpents guile, yet they want the Dooues simplicity. By this we learn, that though the name of christ, be rife in diverse of their mouths, because( as saint Augustine writes) no man dares endeavour, to abuse in these dayes, Nisi nomine coopertus christiano, unless he be covered and veiled at the least, with the title of a christian: yet when they live not as they teach, that maxim of the civil laws, must of force take place, Protestationem actui, contrariam non releuare.   

furthermore, we must observe, that a● the faith of holy Prophetes was more strong, their conversation more honest, and their words more plain, then those of the false: so was the manner of their dealings, far more bold and confident. They never shruncke out of the beaten way, for fear of any storm, they regarded neither blast, nor thunderbolte of penal laws: but always set their faces, with a gallant courage against sin, esteeming little with what rigour, or extremity they were entreated at the hands of mortal kings, so long as the message with which they were chiefly put in trust, were presented 
Exo. 5. 1.  as it ought to be. Moses was not afraid to deliver his opinion in bold words, so often as it pleased GOD to employ, or use him in that charge. samuel forbore not to recount to Saule, the sharpest tidings that could come, which were that the kingdom should be rent 
1. Re. 15. 28.  and torn away, both from him and his off-spring. Elias, pronounced to the face of ahab, that onely he and his house, disturbed the 
3. Re. 18. 18.  peace of Israell: in respect whereof, not one of them should be left, to piss against a wall, much less, to sway the sceptre of imperial 
3. Reg. 16. 2.  authority. jehu, reproved Baasa to the teeth, though by this mean of a Prophet, he became a Martyr. Elias, openly professed himself to be the onely Prophet, whom it pleased God to reserve, for the ministery 
3, Re. 18. 2●.  of his Church in Israell: and again, he was desirous that Naaman should repair to him, for cure of his disease, that all the world may 
4. Reg. 18. ●  see, what slender force the devil, or his kind haue had to roote up true prophecy. Thus dealt Nathan with david, Esay with Ezechias, jeremy with Sedechias, Saint John the Baptist with herod, christ 
2. Cor. 4. 2. 1. Tim. 3. 7. 2. Cor. 8. 2●●  with desperate; paul with Agrippa, Isaac with julian, Chrysostome with Eudoxia, simeon with Valerius, John with Theodisius: and the rest of this good sort, according to the cyrcumstaunce of the times, and personnes, where they led their lives and took charge, both held 
2. Pet. 2. 19.  a steadfast conscience to GOD, and left a good report among the people. The former word of saint Peter, will send out beams from underneath a bushel, and give light in the dark, which property encouraged that worthy Appollonius, to send out challenges, to 
Euseb lib. 5. cap. 17.  all false prophets, wheresoever they were bred, that either durst presume to trust themseles, or would haue credite in the world, Vt venirent in   

ANother circumstance ought diligently to be noted and regarded in this cause, that is, whither they that challenge the gift of prophesy above the rest, and will be counted prophets in the world, apply their knowledge to the profit of themselves, or to the glory of God, and comfort of the faithful. I haue specified how scrupulous the ministers and angels of God were ever in accepting any kind of reverence from men, that might detract or draw one iotte from the divine prerogative. whereunto we may adjoin the wariness of Daniel who fearing least 
Dan. 2. 30.  the people might advance him, any point above his ordinary pitch, assured them before hand, that mysteries were nor revealed, in respect of more great and ample measure of discretion, or wisdom that was in him. For whosoever speaketh of himself seeketh 
joh. 7. 18.  his own glory, but he that seeketh the glory of him that sent him, is true, and in him resteth no kind of injustice. What are we( saith S. paul) 
1. Cor. 4. 2  but ministers of Christ, and dispensers of his mysteries? and 
1. Cor. 3, 6.  again, his ministers in whom you haue believed, we consist not of a nature more divine and excellent then other men, as diuers thought, that would haue honoured paul and Barnabas, in stead of 
Act. 14. 11  jupiter and Mercury. We differ not in substance( saith 
Clem. rec. 65. lib. 4.  S. Clement) but in profession and godliness, we store and hoard up no treasure in these earthen vessels 
2. Cor. 4. 7  Vt sublimitas sit virtutis dei, et non ex nobis, that the excellency may be of the power of God, and not of us &c. The Prophet Moses was so careful, both of his country and for the church of Christ, and so reckelesse of his own particular, as for their sake he wished to 
( v) Exo. 30. 32.  be cassed out of thee( u) book of life. I am the man( saith david) that haue 
2. Re. 24, 17.  sinned, and dealt naughtily, these silly sheep haue not committed any fault, and therefore let thy wrath be turned against me and my fathers house. And Paul himself wished to be 
Rom. 9. 3.  Anathema from Christ for his brethren, which were his kins-men according to the flesh &c. This onely difference there is, that when it came to resolution, whither Moses would take charge of grieved and afflicted men, or become a bird of Pharaos nest, he preferred the disgrace 
Heb. 11. 25  of Israell before the wealth of Egypt. And when paul could not please God 
(a) joh. 3. 11.  without offence to men, he forsook all for the gospel. Christ commanded the diseased men, that had been cured at his hand: to make no( a) noise or brute abroad, but to depart in silence, when the people sought to crown him like a monarch of the world,( whose pride is no parte of eternal glory) he got up to the 
joh. 6. 3.  mountaines. Beside, if joab durst not deprive his master of the credite and honour, of surprising a certain town called Abela by anticipation, 
2. Re. 12. 28,  Ne nomini suo ascriberetur victoria, least the victory might haue been ascribed to himself, howe much less may we presume, to vaunt or glory which indeed( as S. Paul says) haue nothing of our own, but what we haue 
1. Cor. 4. 7  received.  
The same Apostle, being urged, and as it were enforced, for the credite of the message which he brought, to tell what had been revealed to himself by extraordinary favour, useth such a kind of bashful speech and utterance, notwithstanding in these words, novi hominem, I knew a certain man: again, Siue 
2. Cor. 12, 2.  in corpore, siue extra corpus, Whether in the body, or without the body. Furthermore, transferring the certain knowledge, of the secret from himself to God: and last of all, not so much as touching it, till fourteen yeeres complete and ended, after the thing was done, as a man may readily discover his spirit, to haue been apostolic and holy. Much after the same manner, Saint John the Enangelist suppressing his own name, altogether in all matters that concern himself: useth none other title then of the Disciple, whom Iesus 
John. 13, 23.  looued, moreover, it is holden for a principle, by saint paul in another place, that whosoever thinketh himself to be 
Gal. 6, 5.  something, where he is nothing in very deed, standeth in his own light, and is very much abused: and for fear least paul himself, might be too much 
2. Cor. 12, 7.  extolled or puffed up, with the greatness of revelations, an angel of satan was sent to buffet him. The angel would not abide to be adored( by saint John) in respect he was his fellow servant: for 
Lact. de fall. sap.  since it is their office to give attendance vpon the will of God, and their greatest honour consisteth in the service, which they do before his Throne, it is most far from their intent, to challenge any thing that may deprive or rob him of his glory: And therefore is it well said, by malachi, 
Mala. 16.  Si ego Deus, ubi honor? If I be GOD, where is my honour? And again, by esay, that he 
Esay. 42, 8.  will not resign his glory to another. I will not stand upon the quoting, and repeating of a multitude of places, whereby wee may be taught, how fit it is to detract, as much as may be from our own presumption, and add it to the favour of almighty God, and never to respect the painting of our plumes, when wee strive about attaining grace: for by this little we may find, that whosoever vaunteth of any good thing, that descendeth not from above, hath not the spirit of God, but of Lucifer, neither is a prophet but an hypocrite.  
The same course haue the Prophetes ever holden, touching wealth: for gold is but an excrement of earth, and therefore unfit to bee weighed, or ballaunced with an ornament of Paradise. Abraham, would receive no kind of present from the king of sodom, least he might be thought, to haue been the 
Gene. 14, 32.  richer by his liberality. Saule was commanded, to 
1. Reg. 13, 3.  reserve no scrappe nor parcel of the spoil, that was withdrawn from Amleack. Samuel, the blessed prophet of almighty God, took a solemn oath that he had never 
1. Reg. 12, 3.  gleaned, nor embeaseled the value of a mite, that belonged to his neighbour. The prophet which brought tidings of the notable discomfiture of Bennadad, was charged not to eat one crust of bread, nor drink one cup of water by the way: which charge, because he 
3. Reg. 13, 8.  broke and violated in the house, and by the mean of a false prophet, a lion rushed unawares out of the desert,& devoured him. Elizeus, could not be persuaded, to take so much 
4. Reg. 5, 15.  as a frail of figs or reysons. Nor 
Acts. 8, 18.  Peter, and John, of Simon Magus, for the gift of miracles. Iudas himself, having somewhat better thought upon the horror, of his own most execrable villainy, in selling his deere master for thirty pence, flong them to the 
Matth. 27, 3.  Phariseis, in a hanging rage, neither durst the Phariseis themselves( howe greatly soever they reioyced in the deed) bestow them, in the common 
Matth. 27, 6.  treasure of the Church, because they were the price of blood, &c. We read in deed, that saint philip kept open house and 
Acts. 21, 8.  hospitality, for all the workmen in Gods blessed harvest, but not that any parcel of his wealth, was gotten by the prophecies of his daughters.  
We may say the like of 
Num. 24, 13  Balaam, who rejected a rich brybe, of Debora, of Nathan, david, Olda, Agabus, &c. which spake by lawful warrant of the holy Ghost, and confirmed their conceits by sound authority. They knew well enough, who commanded his Disciples, 
Matth. 10, 8.  Quae gratis accepissent,& gratis dare, to give freely, what they had received freely: and whose principle it was likewise, that it was a more 
Acts. 20, 35.  blessed thing to give, then to receive. They were not ignorant, what odds there was between 
Prou 23, 23.  purchasing and selling truth, that God delyghteth not in 
1. Par. 19, 7.  gifts, that no wise man, will prick his fingers among thorns, whereas no Roses are to be gathered: that bishops ought not to be sharp and 
1. Tim. 2, 4.  eager vpon gain, nor feed the flock for regard of 
2. Tim. 2, 3.  benefits: but of their own accord, nor labour for reward in this uncertain life, where so many thystles grow, to choke the seeds of truth,& which seldom prosper in a field of fortune. This was the cause why christ taught his Disciples, 
Mark. 6, 8.  Nudos volare, that is to strip themselves before they took their flight: Ne 
Hieron. ad Exuper.  auri deprimerentur pondere, least otherwise they might be depressed by the weight of treasure. The words which saint Peter and saint John used to the silly crypple, at the gate of the Temple which is called beautiful: 
Acts. 3, 8.  Aurum& argentum non habemus, were not overcast with so fair a flourish to the carnal sense of man, as those of Iudas, Quid 
mat. 26, 15.  vultis mihi dare, what will you give me, were uttered with a delyghtfull harmony: but those which sounded worst restored strength, and those that pleased best gave a fee 
Acts. 1, 18.  to the gallows. Saint paul was so far, from seeking to enrich himself by sacred gifts and offices, as because he would be 
2. Cor. 11, 9.  chargeable to none, he laboured with his 
1. Cor. 4. 2.  own proper hands. He could not endure the smallest blast of vain glory,& though he knew by warrant of Gods word, that they which serve 
1. Cor. 9, 13.  the altar, are to live upon the same: yet he renounced all his interest and liberty, and was afraid to temper with the baits and lymetwigs 
1. Tim. 6, 11.  of gain: least either they might take hold of his wings, or abuse his disposition. When the queen of Iberes, 
Socr. lib 1. cap. 7.  would haue rewarded the good captive with large presentes, which in the name of Iesus had recovered his son: shee transferred all the merit from herself to Christ, desiring only that the queen by saving her own foul, would be thankful unto him, that was the author of so great a benefit▪ Liberius, the godly Bishop would not accept, one 
Theod. lib. 2 cap. 16.  crown of all those which were sent him from Constans that wicked Emperour, in the name of a frank gift or benevolence. The zealous Moonkes, which were haled and dregged out of their cells, by Theophilus the Bishop of Alexandria, to minister& serve in his Church: finding the said Bishop, Vitam in 
Socr. lib. 6. cap. 7.  pecunia facienda conterere, to spend the full course of his life, in making sums of money, would abyd no longer in his jurisdiction. It is most certain, which Tacitus setteth down, 
Annal. lib 4  Res virtute melius, quam pecunia stare, that things prosper much better, by virtue then by coin, whereas they are wont to lie most( saith 
De falsa sap. cap. 4.  Lactantius) that couette wealth and hunt for gain: Quae res proculdubio a sanctis prophetis abfuit, which thing( saith he) without all doubt was most far from holy Prophetes: Wherefore not unto us, O Lord, not unto us, but to thy blessed name be all honour and glory. The wicked take gain, to be perfect 
1. Tim. 6, 5.  godliness, they spare 
Acts. 20. 29.  not the flock, they speak perverse things, onely to 
Acts, 20, 30.  draw Disciples after them. They seek 
John. 5, 44.  glory at anothers hand, and not from GOD alone, they follow those things which 
Phil. 2, 21.  concern themselves, and not christ Iesus, they defend it as a principle, Oportere etiam, vnde cunque 
Sap. 15, 12.  ex malo acquirere, that we may snatch on all sides by naughty means, and why so? because( saith saint 
John. 12, 43.  John) they haue looued the glory of men more then of GOD, hazard then security. mandragora, then holiness, a mess of red rise pottage, then life everlasting. And as Origine writeth upon the book of 
Orig. in Numb.  Numbers, wee inquire no more after such kindes of men, because they haue the lot of Dathan and Abiron, that is, the earth hath swallowed them: wherefore it is not noted, as the meanest blessing, among those which it pleased God, to send to Salomon for Dauids sake, that gold and silver bare no price in his dayes, for, so long as mens eyes are daseled with a golden sun, it will be somewhat hard to stay the greedy mindes, of many from desiring that which is not lawful. They which came to the prophet Balaam for aduise, brought with them in their hands, 
Num. 22. 7.  Diuinationis praetium, the reward of his divination. The levite professed unto Micheas, that he was content to serve, but it should be, 
Iud. 1, 19.  ubi sibi utile fore prospexisset: where he found it, for his greatest benefit. The sons of Heli, were such Prophets as these, gleaning 
1. Reg 2, 14.  daily from the people, which repaired with a zealous heart and well affencted mind, to the daily sacrifice: and the sons of Samuel 
1. Reg. 8, 3.  likewise, who notwithstanding the religious example of their father, declined into greediness, received bribes, and perverted iudgement. In this rank, we may marshall Gieze, who was at all that his master had refused: those false Prophetes likewise, which in the dayes of Micheas, 
Mich. 3, 11.  Diuinabant in pecunia, prophesied for money. The Pythonisse, which is affirmed 
Acts. 16, 16.  Magnum quaestum praestitisse, Dominis suis diuinando, to haue procured great gain to hir Lords by prophecy. The Malcontentes at Rome, which( as livy shows) 
livi. lib. 7.  novos ritus sacrificandi vaticinando, inferebant in domos: brought new rites of sacrificing into private houses, to the peril of the state, made their profit of young mindes, abused by the vanities of superstition, under the mask of prophesy▪ Among these may we reckon the soothsayers and whysperers, who gathered so fast at Rome, as the Senat was glad to set down an order at the last, that none but gentlemen should apply those matters, least so divine an arte might be wrested from the majesty of religion to the servitude of cousinage. Among these, we may not omit 
1. Tim. 4. 10  Demas, who forsook christ for the world, nor Natalius, who for fifty shillingas was hired to discharge the deuty of a 
Euse. lib. 5. cap. ult.  bishop among hetetickes. moreover the glozing prophets, which in the time of Ireneus( as himself reports) when 
Cont. Val. lib. 2. ca. 58.  the church was luke warm with the blood of Christ, were wont for gain Occulta hominum in apertum proffer, to bring to light the secrets of mens hearts. And Montanus also, who being puffed up with a wind of glory, first made a close compact with 
Euse. lib. 5 cap. 15.  satan notwithstanding former vows and promises to God, and afterward began to prophesy. To conclude, of this kind are the Prophets of this time, who feeding vpon follies of our mind, as a scab doth upon noisome humors of the body, glean away the thirst of simplo men, and eat up silly wyddowes with houses. Belike they are of the same mind whereof Nipos was, in saint jeroms time, they beeleeue with that prating jack servetus, whom calvin put to death, for heresy at Geneua, or with the Libertines, that all the steadfast promises of grace and favour, which were made by Moses at the publishing and setting forth of the lawe, should be performed in this life, for otherwise they would not set dross to sale in stead of gold, nor ballast empty vessels with unlawful merchandise. By this therefore wee learn, what to deem of those that will not plead but for a fee, nor give warning without wages.   

now let us pose them once again with his demand, whither the false prophets of this age, agree together in their aims, for this note paul embraceth as the rest, publishing in all the churches that God was not the God of disorde, 
1. Cor. 14. 33.  but of unity. again, he will haue all men to be perfect in our 
1. Cor. 12. 25  knowledge, and one kind of understanding▪ and to speak one truth, as Christ himself would haue his disciples noted, and distincted by this special 
joh. 13. 35.  property of loving one another. God promiseth by ezechiel to his 
Eze. 11. 9.  Cor vnum one heart, whereunto Via vna, one way is added 
jer. 32. 39.  also by jeremy,& both are monuments of truth, and pledges of his favour. Before any man presumed to build towers up to heaven, the world was( b) Terra unius labii, et eorundem sermonum, a land of one lip and of one language. At the first beginning of the Church, when the graces of Gods holy spirit were most plentiful, there was but one 
Act. 4. 32  heart, and one soul among all the believers, they were 
(a) Gen. 11. 2.  of one 
2. Cor. 12. 8.  conceit in all things, and held together in one link of 
2. Cor. 13. 11 Philip. 2. 2.  charity. They gave order for the cutting 
Gal. 5. 12.  of those off, which went about to disturb this golden mean, which is the 
Col. 3. 15.  bonde of perfection, and the chiefest spectacle whereby we may 
Heb. 12. 13  see God in his glory: vpon these premises, S. paul might be bold to conclude the church of Corinth to be 
1. Cor. 3. 3.  carnal. For where as there is amongst you strife and emulation are you not carnal saith he, Ergo no Prophets. 
1. Cor. 2. 13.  Animalis enim homo, non percipit ea quae sunt spiritus dei, for the sensual or carnal man( saith the same Apostle) perceiveth not those things, which are of the spirit of God &c. with whom S. james agrees in every point, affirming that kind of wisdom not to descend from the father of light, but to be 
jac 3. 14.  Terrenam annimalem, diabolica, in earthly, sensual or devilish. So long as it pleased God to deliver oracles, 
4. Re. 17. 3  Per manus omnium videntium et prophetarum, by the hands of all the seers and the prophets, they were always found in tune, and ready( as Lactantius reports) to justify themselves by one assured ground and with one voice, 
De Ori. err. lib. 2. cap 8.  which S. paul calleth 
Rom, 12. 16  Idipsum invicem senire, in so much as neither the Carpocratians could find any jar among the fathers, nor 
Euse. lib. 5 cap. 13.  Apelles any discord in the Canon. But among the counterfeites as well in this as other notes set down before, it is far otherwise for as they bite at every bubble that ariseth in a troubled water, so chrysostom noteth, that they square and vary not only from the lawful pastors of the church: but even among their own fraternities, as for example Ephraim from Manasses, Annas from Caiphas, Herod from Pilate, one freting and stinging one an other, like a generation of vipers, &c. till themselves be consumed, and this is the very best end that can be looked for of division, either among holy men or about holy matters. When Deiotarus and Cotta, began to lay their heads together, about the forms and plots of their prophesy: good Lord saith one, what a difference and odds were between their rules, Vt 
Cicero. de divine.  quaedam plane essent contraria, so as some of them were most plainly contrary, and in an other place, the same author witnesseth, alias gentes 
(&) Gal. 5. 15.  aliter signa interpretatas, that some countries expounded these things, in a diverse sort from others, whereupon we may note, that their divination consisted not in the virtue of the thing itself, but in the flourish of their own imaginations. The Poets and Prophets as we find in Plutarch, could never be set in one tune together, in recommending of the credite of Apollos Oracles, neither can we read of any concord or agreement, between the Prophetes, which were ever whyspering in the ears of Silla and Marius. Caesar and Pompey, Octauius and Antony, saving when the pack was set among the crafty knaves, to deceive all parties. Furthermore the diversity of grounds, or principles whereupon the balsams built their senseless hopes, was thought by Socrates, to be the greatest cause of their debate, though in very deed there was truth in neither side. I haue spoken somewhat before in my discourse against astrology, concerning the fowle contradictions, between Astrologers, about the faces, signs, governors, aspects, &c. the like are daily seen among the conjurers, which shot by the devils aim, and therefore it is time to check this 
Gen. 16. 4  jetting Agar, which despiseth her old dame the church and spouse of Christ,& to shave off the locks& pare the nails of this Egyptian damsel, which falls to skinnishing and scratching of the Prophets, although 
Deu. 21. 12.  she can prevail no more against an army marshaled in order, then the Madianites( qui mutua caedese truncabant) or foolysh knights of 
Iud. 7  Cadmus, which never gave over fighting among themselves so long as any one was left alive to maintain the quarrel. Many gave in evidence against our saviour Christ( saith S. mark) said conuenientia, non erant testimonia, but there was no concord or agereement in 
Mar. 14. 56.  their testimonies. The wicked Iudges in daniel, delivered the worst against Susanna they could devise, but their tales were no more like, then 
Dan. 13. 36.  a Pomgranet and a mulberry. So fareth it with our Prophets for though they seem by chance sometime to consent, and agree together, it is but after the manner of Sampsons Foxes, which were tied by the tails, and dissevered by heads, that is united in lust and divided in iudgement. Quoties enim repetunt, toties variant, for so often as they repeat their answers( saith S. Augustine) so often do they chop and alter them. One schism fell out among the Pharasies, about the power whereby 
joh, 5. 6.  christ wrought his miracles: another about the baptism of S. John, whether it were from heaven or not, and a third, more bitter then both those, touching the rising of the dead. Some Prophetes were of a mind that jerusalem should perish and lie waste, others that it should flourish 
Mar. 11. 30. Act. 23. 8▪  and be restored to the former glory, and as no man almost can keep so bad a diet, but some mountebancke or other will allow, so no course can be undertaken, so far wide from probable and likely grounds, whereto the devill is not ready by one pursuiuaunt or other, to give a quick encouragement, which proves no less that consent is a badge of truth, then that discord is an ear mark of uncertainty. Pithagoras derived all sorts of virtues Ab unitate, which under a veil imported God, supposing the same to be free from all spots and steynes, and christ desireth also that his disciples may be known by this, for though some lavish and wanton hounds may chance sometime to quest without a cause, though the surest archer may sometime shoot awry and Nathan the Prophet might be forsaken by the spirit for that time, wherein he affirmed unto 
Socra. lib. 4. cap. 21. August. Epist. 106.  david that he should build the temple unto God, &c. yet where a full consent and cry of all the Prophets, Apostles, fathers &c. is resounded in one voice or tune, we may be sure the chase is not far off, and withal accept the same, as a certain warrant of his word, who( as S. Augustine wrytes) in Cathedrā unitatis doctrinam posuit veritatis, who hath planted the doctrine of truth in the chair of unity.   

THe last note, whereby I could wish that Prophets should haue their final examination, is set down from the mouth of God himself, in 
Deut, 18. 21.  the plainest manner: let this be your sign saith God, whatsoever the Prophet speaketh, yf it come not afterward to pass, I speak it not, but the Prophet invented it, by swelling and puffing of his mind &c. and therefore be not thou afraid of him. again Propheta qui vaticinatus est 
Iere. 28. 9.  pacem▪ &c, The Prophet which is truly sent from God, may be discerned by this note, whither after he haue prophesied of peace, his word take effect or not &c. for I speak( saith God) and what word soever I haue 
Psal. 115. 11  uttered, shall come to pass, and again, though all men be lyets, yet my word which passeth from my mouth, shall not return void, or without 
Esay. 55. 11.  effect to me, said faciet quae cunque volui, et prosperabitur in his ad quae misi illud, but shal work whatsoever pleaseth me,& prosper in those things to which I haue appointed and directed it. A wise man will not trust a glass that representeth a strange face, much less a cogging Prophet 
Socra. lib. 5. cap. 19. 3. Re. 17, 24.  that telleth of strange fortunes, Vt enim quisque optime comicit, ita optimus propheta haberi debet, for as men aim and conjecture best, so goes the credite of their prophecy.  
The widow of Sareptha, finding her son restored unto life again, 
3. Reg. 22, 18  concluded, Ab effects: that by this shee was assured that he was a man of God, and his word prevailed in his mouth, &c. Micheas, having been condemned to imprisonment( with the bread of care& water of affliction) by the King: was content to be discredited for ever, and accounted as a carrier 
Esai. 41. 23.  of tales and lies, if the King returned with his life from the battle. Annuntiate quae ventura sunt in futurum,& dicemus quia dijestis vos: Tell vs.( saith God by Esay) what things shall come to pass hereafter, and we will say that you are gods▪ whereby it is apparent, that no iudgement can be given of the Prophets skill, before proof be made of his ability. The Samaritan, 
John. 4. 19.  would not aclowledge christ to be a prophet, till he had discovered her state, and revealed matters which she supposed to haue been above mans reach: And to the same effect S paul declareth, that the simplo man, which entering into the Church where the Prophetes are, findeth the 
1. Cor. 14. 25  deepest secrets of his hart revealed, will fall down prostrate, and confess that God is among them. It is reported in the praise of jeremy, that whatsoever 
Iere. 32. 24.  he spake took effect: and for proof thereof, it cannot be denied, that so soon as he had given warning to the people, that they should perish with the sword, the slaughter came vpon them. After that Elizeus, 
Iere. 38, 2.  had given comfort to the people, when the dearth was at the worst, that they should eat and leave, the plenty and abundance which came after seemed 
4. Rc. 4, 44.  wonderful. The reason why Saule repaired rather unto samuel, then any other for aduise: was because, Quicquid loquiretur sine ambiguitate veniret, whatsoever he did speak came to pass without ambiguity. 
1. Reg. 10, 9.  And surely, no man had better means of noting, and observing this rule afterward, then he: for after the prophet had pronounced sentence against 
1. Reg. 15, 26  him and his off-spring, they never prospered. The prophet Ahias, had no sooner delivered his opinion to the wife of jeroboam, touching the taking 
3. Reg. 4, 7. Matth. 8, 13.  of her child away: and christ to the Centurion, about the curing of his son, but one gasped, and another recovered in that very minute. When the prophet called forth a lion, to devour his fellow, for refusing to strike at the warning of almighty God, the beast was ready at a 
3. Re. 20. 36.  beck, and the man distracted and torn in pieces, for contempt and breach of duty. Nothing can be said, less probably in the iudgement and conceit of man: then that the blood of a King or Queen should be lycked up 
3. Reg. 16. 15  with dogges▪ considering the great care& diligence( which as appeareth by that plain example) King of Asa, is used about spicing and embawming of their bodies, and yet, the sentence of the prophet was fulfilled, Iuxta verbum 
3. Reg. 21, 15  Domini, quod loquutus suerat, &c. Whether diverse of king Ezechias his children, were not made eunuchs in the court of Babylon, as the prophet 
4. Re. 20, 18.  told, let the Scriptures testify. The Iewes themselves, comparing those sharp plagues which chanced to jerusalem: a good while after christ had warned them, what sorrows were to come, began to think better of his calling. The faithful, held the prophet Agabus in such a 
Acts. 11, 27.  sound conceit, as after he had certainly forewarned, of a pining dearth that should ensue: they laid their purses together.& provided in good time, against the dreadful weapon of necessity. The schoolmaster of Antioch had no sooner pronounced what should become of julian, but he was arrested 
Theod. lib. 3 cap. 19.  by the maze of providence, to answer for his bloody slaughters, in the court of condemnation: insomuch, as another of his sort was able to determine, of the certain minute wherein that savage and wild boor, which had been so long rowting in the vineyard of christ, should answer the price of his tyranny. Another godly monk, was so steadfastly persuaded, that God would not break the word which he had both warranted, 
3. Re 22. 18.  and revealed by his Prophetes: as not much unlike that rare example of Micheas, he engaged his own body vpon this point, that the tyrant Valens should return no more, unless he first enlarged the good bishops, which were then disgraced, and in pitiful enduraunce, for preferring 
Theo. lib. 4. cap. 3.  religion before innovation, and truth before flattery. For those things which are revealed to the saints, are, Grandia& firma, whereas the fables which are coined in the forge of satan, and obtruded to the credulous, for their own mishap, are both, Vana& vacua. What the 
Iere. 33, 3.  lawful Prophetes said, was ever true. What Zedechias, Pashur, Semeias. Simon Magus, and the rest set down either melted, and dissolved into smoke, or fell out to the contrary. Their blessings, were ever turned into curssinges, their fair weather into storm, their hope into despair, their expectation into emptiness, their mirth into mourning: and howsoever they desired to disperse abroad, and give out Placentia, that is, imaginations to please: yet their hap was never( if it were not by mere chance) to deliver, Vera, that is, sound reasons, to persuade, or edify.  
When Montanus and Maximilla were most forward, in making men afraid with shadows, and perplexities of mishaps to come. Eusebius 
Lib. 5. ca. 15.  reporteth that not onely foreign warres and troubles were at a still, which was not seen in a long time before, said& ipsis christianis, stabilis& secura pax permanfit: but the christians themselves, remained in a stable 
Socr. lib. 7. cap. 18.  and secure tranquilitie. Alemandurus, a false prophet, took vpon him to assure the Persian, that he should conquer Rome, but himself was there most shamefully discomfited. When the false Prophetes, in the dayes of Micheas, were not ashamed to cry out aloud: Dominus in medio nostrum non venient supper nos mala, God is in the myddest of us, and no misfortunes 
Mich. 3, 8.  shall come over us, &c. Gladius pervenit usque ad animam, the sword pierced, to the very souls of them. By this we find, that not that spirit, Qui ferebatur supper aquas, which was carried vpon the waters: but 
Gene. 1, 2.  the glozing spirit, which dwelled in the mouths of Achabs counsellors, possesseth, both the tongues and hearts of those false Prophets, which delight in lies, and the moods of other simplo men, who make proud fools, more obstinate and glorious, by too great facility to be seduced. So, many reasons and examples, of the swerving of false Prophetes, and their distressefull ends, haue been set forth before, as I will briefly conclude with Papias, a true pastor of the first and purest age, that we must not give faith, or credite unto Prophetes, which hobbe and rove at all adventures: but determine vpon certain grounds, not to those, which always seek to please our humour, but to reform our lives, not to those, whose 
Ephe 4, 14. Iud. 12.  final scope is glory, but edification. Last of all, not to those, Qui circum feruntur omni vento doctrinae, which are carried about, with every puff of doctrine: but grounded upon that steadfast rock of truth, which is impregnable.  
Thus, haue I brought a long and tedious labour to an end, whereby although I reap none other benefit, then of satisfaction to the world, together with mine own discharge, from frivolous and fonde conceits without colour: yet it shall content me, and perhaps avail me in the sight of GOD, to haue employed my skill, and bent my slender force, to the raising and defacing of the battlementes of this wicked Babel, of confused hopes, which leadeth tickle subiectes, not onely from consent in language, as the former did, whose top aspyred to the clouds: but, to division in obedience and loyalty, a● Lucifer began, till he were cut off by iustice, and east down to the bottom. If any other person whatsoever, haue a meaning, to dispute the matter upon bettergrounds, it may suffice: that either this which I haue laid together, shall increase his store, or like a threshold in the porch of the Temple, raise him somewhat nearer to the point, or at the least express a meaning in myself, to haue performed more, if either knowledge had been correspondent to desire, or utterance to devotion. God of his greatmercie grant us all, the spirit of obedience, and conformity to his blessed will, that howsoever, fortunes ●osse or alter in this transitory world, we may fix our anchers in the comfort of his tender care, and possess our souls in patience, attaining after many frights and fears of shypwrack, to that port of everlasting rest, which neither can be disturbed by the storms of pride, nor barred by the sands of emulation. For, when all is done, the glory of this life is but a blast, and they that couette more on earth, then falleth to the lot of their uncertain state, shall be deprived of a greater happiness in the joys to come, which are prepared for the chosen.   
Absolutum, in nomine sanctae,& indiuiduae Trinitatis, junii. Sexto.