A COLLECTION Out of the best Approved Authors, CONTAINING HISTORIES OF Visions, Apparitions, Prophecies, Spirits, Divinations, and other wonderful Illusions of the Devil wrought by Magic or otherwise.  
Also of divers Astrological Predictions, SHOWING As the wickedness of the former, so the vanity of the latter, and folly of trusting to them.  
LONDON: Printed for Joshua Kirton, at his shop in S. Paul's Churchyard, at the sign of the Kings-Arms. 1657.   

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


1. Of the fabulous erections and appellations of Stars, and Celestial Signs; such as the Magastromancers do make use of, in their erecting of Themes, or Schemes; for their divining prognostications and predictions.  
PHrixus had a Golden sheep, or a Ram with a Golden Fleece, given him by his father, or else by his mother; this Ram nourished him; and speaking with man's voice, advised him of sundry perils; and to help him in his flight, flew with him in the air, carrying him over Hellespout, to Colchos: then was this Ram sacrificed to Jupiter, to Mars, or to Mercury; and the skin or fleece hanged upon an Oak or an Elm; in the Wood, Grove, or Temple of Jupiter, or of Mercury: And in memorial of all this, it was by prayer obtained of Jupiter, that the Sign Aries, or the Ram, should be placed among the Stars. All that can here be credible, is; that this Phrixus was an ginger; now the ginger gave an occasion to the Fable; and the Fable to the setting up of the first sign of the Zodiac.  
Jupiter infinitely taken with the excellent beauty of Europa, turned himself into a dainty white Bull, and was seeding by the Sea side, where Europa, with her fellow Virgins, used to walk, she observing and admiring the unusual comeliness of this beast, went aside to behold it, fell more freely to struck it, got upon the back of it; and by this wile was carried over Sea into , and there ravished. Then for an everlasting memorial of this fact, Jupiter placed the image of Taurus among the Stars: and Europa obtained that one part of the world might be called after her name.  
Orion arrogantly boasting of his cunning and power to kill any beast, Tellus, Latona, Diana, indigning this insolency, raised up a Scorpion that slew him. Scorpius for this memorable fact, was taken up, and set among the Stars: and (in pity) Orion was thither referred also, and placed next to Taurus.  
Ganymedes a beautiful Boy, inordinately loved by Jupiter, he caused an Eagle to snatch him up into heaven; and so translated him among the Stars; to make that Sign which they call Aquarius.  
Such stories of Star-making there are in the Poetical Fables of the Pleyades, the Hyadeses, the Dolphin, the Eagle, the Swan, the Goat, of Castor and Pollux, of Cassiope and Andromeda, of Ariadne's crown, of Orpheus his Harp, of the Argonants ship, of Silenus his Ass, and the Ass' Crib, etc.   

2. Of the mythological significations of Planets; which are not only made to signify men's morals, or their manners; but their fatals also, or their lives and fortunes.  
SAturne was the son of Coelus and Rhea; which signifies, that Time began with the agitation and motion of beams and the Stars. Saturn cut off his father's genitals: This signifies time consuming herself, or forgetting her own beginning rather. jupiter cuts off Saturn's genitals; because he tempers his malice, or malign influence. Saturn covenants with his brother Titan to slay all his sons; to note, that it is conspired betweed the Sun and Time, that all that are born shall haste to an end. Saturn devours his own sons; to note, that few live, who when they are born, have Saturn dominant in their horoscope. But Saturn did only eat up his male-childrens, not his females: is he therefore not so malignant in the birth of women, as of men? And Saturn was cozened by his wife's shifts, who kept some of his male children from his greedy tooth; yea and was made to devour a stone instead of a man: does not this signify, that a Planet may be prevented by that which is no Planet? Saturn vomited up again all that he did eat: showing that nature repairs that by generation, which she impairs by corruption. Saturn turned himself into a horse, to obtain his love, or indeed his lust: which shows what furious lust they are prone to, that are borne under this cold and dull Planet. Saturn is old; because of his slow motion, and want of heat. He hath a Sith in his hand, and a Serpent by him; because he is a retrograde Planet. Jupiter binds him, deposes him casts him into hell: and all this is but a figure of a conjunction depressing, infringing, or tempering his malignant influence. But jupiter does no such thing, but rather frees, and restores him: and does that signify nothing? was not this benign Planet now a means to help and forward his malignity? But Saturn was foretold by an Oracle that his own son should depose him from his Kingdom. What? were divining Oracles before the Planets? Or indeed, are there not over the Stars that can foretell their fates; as well as they can the fates of others? In short, the Golden age was under Saturn's reign: why then is he made so maleficall a Planet wheresoever he is predominant? It would be long to note the like of jupiter, Mars, Sol, etc. and after all such observation, the question at last would return to this: whether Mythology or Astrology (the poetical, or the speculatory Fable) serves most, to make one another good, or more significant?   

3. Of the strange, uncouth, improbable, impossible, ridiculous, and superstitious causes, grounds, forms, prescripts, ways, means, and instruments, whereby to acquire the Art, procure the power, and prepare unto the practice of Divinatory, Magic and Astrology.  
MElampus, Tiresias, Thales, and Apollonius Tyanaeus could understand the voice or language of Birds. The latter of them sitting among his friends, seeing many Sparrows upon a tree, and another coming in chirping to the rest, told them, that it told its fellows, that there was a sack of Wheat spilt in such a place, near the City; and they going to see, found it so. But how learned Appollonius this rare divining art? why peradventure by Democritus his prescript, who named the Birds, whose blood being mingled together would produce a serpent: of which whosoever would eat should understand the voices of Birds. Or else, by that of Hermes, who saith, If any one shall go forth to catch Birds on a certain day of the Kalends of November; and shall boil the first bird that he catcheth, with the heart of a Fox: that all that shall eat of this bird, shall understand the voices of Birds, and of all other animals. Or else that of the Arabians, who say, that they shall understand the meaning of bruits; who shall eat the heart and liver of Dragons.  
The Sibyls, the Bacchides, and Niceratus the Syracusan, and Amon, were by their natural melancholy complexion, Prophets, and Poets.— Hesiod, jon, Tynnichus, Calcinensis, Homer, and Lucretius, were on a sudden taken with a madness, and became poets, and prophesied wonderful and divine things, which they themselves scarce understood.— Cornelius Patarus his Priest, did at that time, when Cesar and Pompey were to fight in Thessalia, being taken with madness, foretell the time, order, and issue of the battle.  
How great heats love stirs up in the liver and pulse, Physicians know, discerning by that kind of judgement, the name of her that is beloved. So Naustratus knew that Antiochus was taken with the love of Stratonica.  
When a maid at Rome died the same day that she was married, and was presented to Apollonius, he accurately enquired into her name; which being known, he pronounced some occult thing, by which she revived. It was an observation among the Romans, in their holy rites, that when they did besiege any City, they did diligently inquire into the proper and true name of it, and the name of that God under whose protection it was: which being known, they did then with some verse, call forth the Gods, that were the protectors of that City, and did curse the inhabitants thereof, and so at length, their Gods being absent, did overcome them.  
Vsyche in Apuleius, prays thus to Ceres; I beseech thee by thy fruitful right hand, I embrace thee by the joyful ceremonies of harvests, by the quiet silence of thy chests, by the winged Chariot of Dragons thy servants, by the furrows of the Sicilian earth, the devouring waggon, the clammy earth, by the place of going down into cellars at the light nuptials of Proserpina, and returns of the last inventions of her daughter, and other things which are concealed in her Temple in the City Eleusis in Attica.  
The Egyptians, and Arabians confirm, that the figure of the Cross, hath very great power, and that it is the most sure receptacle of all the celestial powers, and intelligences, because it is the rightest figure of all, containing four right angles, and it is the first description of the superficies, having longitude and latitude; and they said it is inspired with the fortitude of the Celestials.  
Rabbi Israel made certain cakes, writ upon with certain divine and angelical names, and so consecrated; which they that did eat with faith, hope, and charity, did presently break forth with a spirit of Prophecy.  
Rabbi johena the son of jochabod did after that manner enlighten a certain rude Countryman, called Eleazar, being altogether illiterate, that being compassed about with sudden brightness, did unexpectedly preach such high mysteries of the law, to an assembly of wise men, that he did even astonish all that were near him.  
A certain man called Heruiscus an Egyptian was endued with such a divine nature, that at the very sight of Images that had any deity in them, he was forthwith stirred up with a kind of divine frenzy.  
The Sibyl in Delphi was wont to receive God after two ways: either by subtle spirit, and fire, which did break forth somewhat out of the mouth of the cave, where she sitting in the entrance, upon a brazen three footed stool, dedicated to a Deity; was divinely inspired, and did utter prophesyings; or a great fire, flying out of the cave, did surround this prophetess, stirring her up, being filled with a Deity, to prophesy; which inspiration also she received, as she sat upon a consecrated seat, breaking forth presently into predictions.  
There was a Prophetess in Branchi which sat upon an Extree, and either held a wand in her hand given to her by some Deity: or washed her feet, and sometimes the hem of her garment in the waters: by all these she was filled with divine splendour, and did unfold many Oracles.  
In the Country of Thracia there was a certain passage consecrated to Bacchus, from whence Predictions and Oracles were wont to be given: the Priors of whose Temples having drank wine abundantly, did do strange things. Amongst the Charians also, where the Temple of Clavius Apollo was, to whom it was given to utter divine things, they having drank much Wine, did strange things.  
There was also a prophetical fountain of Father Achaia, constituted before the Temple of Ceres; where they that did inquire of the event of the sick, did let down a Glass by degrees tied to a small cord, to the top of the water; and certain supplications, and fumes being made, the event of the thing did appear in the glass.  
There was also not fare from Epidaurus, a City of Licaonia, a deep Fume, which was called the water of juno, into which cakes of Corn being cast, answers were given fortunate, if the waters did quietly retain what was cast in: but unhappy, if they did as it were scorning of them, cast them back.  
We read that Hermes, Socrates, Xenocrates, Plato, Plotine, Heraclitus, Pythagoras and Zoroaster, were wont to abstract themselves by rapture, and so to learn the knowledge of many things. Also there was in Proconnesus, a Philosopher of wonderful knowledge, called Atheus; whose soul sometimes went out of the body, and after the visitation of places fare remote, returned again into the body, more learned. Also the soul of Harman Clezomenius was wont to wander abroad, his body being left, and to bring true tidings of things very fare off. And there are even to this day, in Norway and Lapland very many who can abstract themselves three whole days from their body, and being returned, declare many things which are afar off.  
Amphiarus the Prophet commanded those who would receive Oracles to abstain one whole day from meat, and three days from wine; that the soul could not rightly prophesy unless it were free from wine.  
It was a custom amongst the Ancients, that they who should receive Answers, certain sacred expiations, and sacrifices being first celebrated, and divine worship ended; did religiously lie down even in a consecrated chamber, or at least in the skins of the sacrifices. The Rulers of the Lacedæmonians were wont to lie down in the Temple at Pasiphae that they might dream. The same was done in the Temple of Aesculapius, from whom true dreams were thought to be sent forth. And the Calabrians consulting Podalyrius, the son of Aesculapius, did sleep near his Sepulchre in Lamb-skinnes: for so doing they were told in their dreams whatsoever they desired to know.  
There was formerly at Bura a town in Achaia, an Oracle of Hercules, constituted by a Chest board, where he that went to consult of any thing, after he had prayed, cast four Dice; the cast of which the Prophet observing, did find written in the Chest-board what should come to pass.  
There was once at Pharis, a City of Achaia, in the middle of the Market, a statue of Mercury; where he that went to receive omen, did, Frankincense being fumed, and candles being lighted, which was set before it, and that Country Coin being offered on the right hand of the statue, whisper into the right care of the statue, whatsoever he would demand; and presently, his ears being stopped with both his hands, did make baste away from the Marketplace; which when he was past, did presently, his ears being opened, observe the first voice he did hear from any man, for a certain Oracle given unto him.  
The Pythagorean Philosophers, being taken with desire of Oracles, divine praises being celebrated, did wash themselves in a river, as in a ; and did put on white raiment, and linen, etc.— In like manner, the Brachmanni, the wise men of the Indians, were wont to wash themselves naked in a fountain, which is called Dirce in Boeotia, their heads being first anointed with amber drops, and odours fit for that purpose: then after they were according to custom sufficiently clean, they were to go forth about noon, clothed in white linen, with a white attire, having rings on their fingers, and staves in their hands. In like manner among the Gymnosophists it was a custom to wash themselves thrice a day, and twice in the night, in cold water; before they entered into the holy place, etc.  
The Brachmani did admit none to their College, but those that were abstinent from wine, from flesh, and vices: saying that none could understand God, but they that emulate him by a divine conversation, which also Phraortes (in Philostratus) taught the lower Indians.  
The Priests of the Athenians, who are called in Greek Hierophantae (as Hierome reports) that they might live the more chastely in their sacred employments, and might follow their divine affairs without lust, were wont to castrate themselves, by drinking of Hemlock.  
Zoroaster the father and Prince of the Magicians, is said to attain to the knowledge of all natural and divine things, by the solitude of twenty years; when he wrote, and did very strange things, concerning all the art of divining and soothsaying. The like things do the writings of Orpheus to Musaeus, declare him to have done in the desert of Thracia. So we read that Epimenides of Crete, because learned by a very long sleep; for they say, that he slept fifty years, id est, to have lain hid so long. Pythagoras also in like manner to have lain hid ten years: and Heraclitus and Democritus for the same cause were delighted with solitariness.  
The Brachmanni of the Indians, the Magicians of the Persians, the Gymnosophists of the Egyptians, the Divines of the Greeks', and Chaldeans which did excel in divine secrets; did apply themselves to divine vows and prayers, and thereby did effect many wonderful things.  
Abbot joachim proceeded no other way in his prophecies, but by formal numbers.   

4. Of the diabolical, original, and obscure, and spurious Inventors, Authors, and Tutors, to praestigious Magic, and divining Astrology.  
THe Delphian Oracle was first invented by a Goat; and that's the reason why a Goat is there immolated by the consulters. For a goat looking into a great chink or cleft of the earth, began to insult with strange voice, and gesture; which made the admiring shepherds peep in too, and so were corrupted with fury to prediction. The fame of this made it to be adjudged an earthly oracle, and so a Tripod was built over it for divination. It was first ascribed to Tellus, Tellus gave it to Thenus, and Thenus to Apollo.  
Tages the nephew of jupiter, the son of a Genius, or a Devil, yea an evil Genius, or a Devil himself, taught the Etrurians the aruspicinall discipline, or the art of divining. For, as a certain Ploughman was ploughing in the Tarquinian field, there suddenly starts up from under a clod, this Tages, in the form of a little child, and spoke to the Ploughman: at which he astonished, cried out; whereupon in came all the Etrurians; and then he taught them this art or discipline for the space of six hours together, and they wrote it from his mouth; and so he died, or disappeared. Some say that this Tages was only a base obscure fellow, and that he grew famous on a sudden, from the art of divining.  
Sosipatra a prophetess, the wife of Aedesius the Sophister, had two Daemons in the form of old men, that taught her the secrets of Magic, for the space of five years together.  
A strange old woman came to Tarquin the proud, and offered him nine books to sale (which she said were divine Oracles) and ask him a huge price for them, the King laughed at her, for making so monstrous a demand: whereupon she burned three of them before his face, and still asked the same price for the rest; at which the King laughed so much the more; then burning other three, and yet bating nothing of her former price, the King conceived there might be some rare thing contained in them, and bought the last three at the same rate: and so the woman went out, and was never seen after by any. Now these books they kept as divinatory Oracles, to be consulted as occasion served.  
One hath a pretty Apologue to this effect: A light giddy huswife, Dame vanity, stole into the bed of a wild youth called Sir Curiosity; and betwixt them both was begotten a many-faced Elf, called Magic: and fearing lest the Lady Truth should cause it to be strangled as soon as it was born, for a monster; the two sureties of it, or guardians, Grandsire Impudence, and Grandam Superstition, having wrapped it up in the mantle of an old crone, called Difficulty, and her waiting puzzle named Jill Hard-trifle attending upon it; they committed it to nurse to a prodigious Hag, that height Praestigie: she carried it up and down to the blind houses of Gaffer Ignorance and Gammer Folly; in whose families it has lurked ever since, entertained only by a fond Gossip, called Credulity; where it still keeps in (like an Owl) all the day time of Truth and Peace; and never dares to peep abroad, but in the twilight of Error and Distraction.  
From the sect of the Grecians have proceeded all these books of Darkness, which Vlpianus the Lawyer calls books disallowed to be read, and forthwith appointed them to be destroyed. Of which sort the first is Zabulus reported to invent, who was given to unlawful Arts: then Barnabas a certain Cyprian. And now in these days, there are carried about books with feigned titles; under the names of Adam, Abel, Enoch, Abraham, Solomon; also Paul, Honorius, Cyprianus, Albertus, Thomas, Hierome, and of a certain man of York; whose toys Alphonsus' King of Castille, Rohert an Englishman, Bacon, and Apponus, and many other men of deplored wit, have foolishly followed. Moreover they have not made Men only, and Saints and Patriarches, and the Angels of God, the Authors of such execrable opinions, but they boast also that these books were delivered by Raziel and Raphael the angels of Adam and Tobias, which books openly betray themselves, to him that looks narrowly into them, etc.  
Peter (in Glement) deduces this art from the prevaricating Angels; proving, how they taught men, that the Devils do obey mortal men, according to certain arts, and may be compelled thereunto, that is, by magical invocations.  
I'm the son of Noah, delivered the ill found out discipline of Magic art, to a certain son of his, called Misraim (from whom is derived the race of the Egyptians, Babylonians, and Persians) him the Nations that then were, called Zoroaster, the first author of the admired magical art. His master in this vanity, was Ayovax or Azovax etc.  
Methodius writeth, that in the 340 year of Jared there arose the inventors of the evil art, men full of all wickedness, of the sons of Cain: as jabeth, and Tholuscoll, the sons of Lamech, who was blind; in the time of whose dominion the devil perverted them to all kind of Magical arts.  
Zabulus and Zamolxis addicted to unlawful arts, first invented, or rather propagated it, so as that without doubt it might be determined for issuing from their father the Devil. There followed their steps Almadal, Alchiudus, and Hipochus, from the root of the Arabians; Apuschierus, Zaratus, and Cobares, among the Medes; Marmaridius, among the Babylonians; Zarmocemdas among the Assyrians; Abbaris among the Hyperboreant; Thespetion among the Aethiopians; Arunphis among the Egyptians; Julian among the Chaldaeans, called the Thaurgists, etc.  
Besides the spurious, fictitious, and ascriptitious books of Adam, Abel, Enoch, Abraham, Moses, Aaron, Daniel, Solomon, Zacharias, Paul, etc. St. Augustine (oh horror of blasphemy!) reports certain foolish, wretched Pagans, (affected themselves to magical art) to have boasted that they had seen and read books of Magical art written by Christ himself; and by an epistolary title directed to Peter and Paul: affirming that by the arts therein contained, he did all those miracles for which he was so famous. But the Father bids show those books they spoke of; and asks if they by them can learn to do as he did? and withal proves against them, That Christ himself wrote no book at all; that he need not write to Peter, because he was always with him; that he could not write to Paul, because he was not called till after his passion; and that he would not write of Magic, because it was contrary to his doctrine; and that even his enemies were thus convinced how venerable and virtuous the name of Christ was; in that they thought and sought to win the weight of authority to such their execrable arts, by commentitiously prefixing his most glorious name.  
Cassandra desperately loved by Apollo, and importunately solicited by him, would not consent, unless he would first bestow upon her the gift of Divination. Which the credulous lover soon granted; but she having already obtained her desire, refused to stand to her promise, for the satisfaction of his. This the divining God could not foresee; yet indigning to find himself so deluded, because he could not recall such his fatal gift, he laid this curse upon it, That whatsoever she vaticinated, she should not be believed. Let it be a curse to the predictors not to be believed: surely it is a blessing to Christians not to believe them. And believe them who list, whose original endowment was from a lust.  
The first man that themselves confess to have attained to the skill of a Prophet in Tharsus, was a silly Shepherd; having only so much wit, as taught him to take advantage of the follies of his Countrymen. Others say, the first Prophet of this kind was found by chance in an old vault, in Hetruria: without knowledge either of his name, his dwelling, or the mean that conveyed him thither.  
When began the motions of the Stars, and accordingly the genethliacal way to be known? was it not after Theatis the Egyptian? or else, as some say, after Atlas, the prop and supporter of the heavens?  
The Original and foundation of Magical and Astrological arts, is yet more dubious and fabulous, from the false opinions and impossible, about the time of the world's beginning, and computation of the years thereof. Apuleius was of opinion, that the world, and men, and arts therein, were from eternity. And being destroyed by floods and conflagrations, (in some parts, but not all) were repaired, but not created. The Indians boasted of men living long before Adam; and that they could name who was Adam's father and master. The Egyptians feigned, that they had a story in letters comprehending thirteen thousand years. The Chaldaeans dotingly gloried, that they had monuments of Astrology, containing four hundred and seventy thousand years. Plato accounts many thousands of ages to have been past, since the existence of the world; and induces an Egyptian Priest talking with Solon, and affirming, that Athens of the Greeks', and Sais of the Egyptians, were built, one nine, the other eight thousand years before their time. The Egyptians feigned that the Stars, from their first original, had four times run their courses, (and the Stars do not once absolve their course but in 36000 years) and that the Sun had twice set where it now rises: and that their Kings, to Ptolemy, had reigned there above seventy thousand years: and that for more than an hundred thousand years, Egypt had been skilful in comprehending the way of the Stars. The Indians bragged of their historical monuments, that from the time of Liber Pater to Alexander the great, there were an hundred fifty and three Indian Kings; through the space of six thousand four hundred and two years, and three months. The Chaldaeans, from their first observation of the Stars, to Alexander's time, number four hundred thousand years. Pliny reports from Eudoxus, that Zoroaster lived six thousand years before Plato's death. Hernippus saith the same man was five thousand years before the Trojane war. Betwixt Vulcan the son of Nilus the Egyptian and Alexander of Macedon, were (they say) forty eight thousand, eight hundred sixty three years: in which time there happened three hundred seventy three Defects or Eclipses of the Sun, and eight hundred thirty two of the Moon. The Egyptians record in their annals above thirteen thousand ages of years, and three hundred and thirty Kings before Amesis. Betwixt Osiris, and Isis, and Alexander of Macedon, some reckon ten thousand, others twenty three thousand years. Other fable the Gods, and Heroes to have reigned there no less than eighteen thousand, and men little less than fifteen thousand years, unto the hundred and eighty olimpiad. Alexander in an Epistle to his mother Olympias, wrote the narration of a certain Egyptian Priest insinuating the Kingdom of the Assyrians to exceed five thousand years: the Empire of the Persions and Macedonians unto Alexander, more than eight thousand years. The Assyrians, through the vastness and plainness of their Region, whence they might on all parts behold the trajections and motions of the Stars; these being noted they first committed to memory what was thereby signified to every one; in which Nation the Chaldaeans (so called not from their art, but their country) by continual observation of the Stars, are thought to have made the science, whereby it might be predicted what should befall every one, and with what fate every one was born.   

5. Of Paganish Oracles, founded upon the stars, founding divinatory Magic, and Astrology, confounded by Divinity, and Christianity.  
A Certain big bellied woman enquiring of Apollo, whether it was a male child, or a female, that she went withal, and should bring forth? he answered a female; declaring that he had perceived so much from the time of her conception, saying, thou mayst not hope for a male-child, seeing the Moon is darkened by the rays of Venus. To another, enquiring as concerning his health, it was answered (by the course of the Stars predicting sicknesses) that his lungs were vexed with ill humours; because Saturn was pressed with unevenness or roughness, either in leaping, or speaking. In answer to another, Thy fatal day (quoth he) is at hand: because Saturn and Mars have both agreed together to determine it.  
Apollo himself being interrogated by a certain Soldier, why he laboured so hazardous a thing as the fatation of a man's free will? answered, because genethliacal Mars so stirred him up: or else thus, why he laboured under such hazard or peril himself? because fatiduall Mars had stirred up such a thing against his fatiduall Oracle. For thus tamely they took their own fatations; and confessed they were not able to defend their own Temples from firing.  
Pythius Apollo contended, that fates might be dissolved by malesicall arts. For when one enquired, why he was judged of Apollo as unapt for any thing? and what was to be done, whereby he might be received as fit for something? It was answered by the Oracle, that the force of the Fates did hinder him, and yet he might avoid that by Magical arts.  
Porphyrius confesseth, that the gods will lie, saying, that an exquisite knowledge of things future, is not only incomprehensible to men, but to many of the gods. Nevertheless did they not always lie of their own accord; but were wont to predict, that they themselves could not answer truly; and yet men out of their madness, would obstinately compel them to answer. Therefore Delphic Apollo, when the affection, or disposition of the Heavens, and the continent was so, that he could not foresee the truth: forbear (said he by his diviner) this forcible urging, and utter not those powerful words; for I shall tell false, if thou thus compelest. And in another answer, the way of the Stars (saith he) afford me to say nothing to day.  
Where is the Delphian Oracle, that men did so religiously adore? where is Apollo Pythius, or Clarius? where is jupiter Dodonaeus? The Delphic Oracle truly is related to have been thrice burnt by the Thracians; yet was not that calamity once foreseen or foretold by Apollo himself. We have heard the same of Jupiter Capitoline, in the time of Ptolemy, when the Temple of Vesta was also burnt. That great Image of Jupiter, which they say was the glory as it were of all Greece, in the time of Julius Caesar burned, being from above stricken with thunder and lightning in the Olympic bicker. And in more ancient times, they say the Capitoline Temple was burnt: and Pantheus is said to be cast down and destroyed with thunder and lightning: and we are not ignorant, how the Sacrary of Serapis in Alexandria was burnt in like manner.  
Augustus Caesar consulting the Oracle of Apollo Pythius, about the succession in the Empire, it gave no answer thereunto: and being importuned to give a reason of its silence, answered to this effect: That an Hebrew child, a Ruler of the Gods themselves, had commanded him to departed that place, and get him down to Hell.  
Aemilianus the Rhetorician was heard to report, that his Father sailing towards Italy, about the Isles which they call the Echinades, the wind lying still, towards night they came near to Paxas; and they that sailed being more attently vigilant, on a sudden was heard a great voice from the Isle Paxas, calling on one Thraemnus (now this Thraemnus was an Egyptian, and Governor of that ship) they all wondered, but he answered not till the third call, and then it cried louder thus: When thou comest near the Fen, proclaim, that great Pan is dead. Which being heard, all of them were stricken with great fear, and doubted whether they should obey that voice or not; at length they approved this counsel of Thraemnus the Governor, that if the winds blew fair and prosperous, they would say nothing; but if the Sea were calm, and the winds ceased when they came in that very place, than there was no concealing of what they had heard. Now when they were near the fen, & no wind stirring, Thraemnus looking into the Sea, pronounced with a loud voice, as he had heard, Great Pan is dead. Which being proclaimed, there was presently heard many and great and strange groans. As soon as they came to Rome, the rumour hereof filled the whole City, so that Tiberius sent for Thraemnus to confirm the truth thereof.— Then Demetrius told his story, Beyond Britain there are many desolate Islands, some of which are dedicated to Daemons and Heroes: and I sailed (said he) towards an Isle near to Britain; where there are few inhabitants, but all accounted hallowed by the Britons: As I was there, a great tempest arose in the air, with storms and lightnings that made us all afraid: which thing the Islanders said, fell out, because some of the Daemons, and Heroes were dead. The grave Author gives this note upon them, that these things were said, and done in the time of Tiberius; in which time our Saviour was conversant upon earth, and then both silenced and expelled Devils.   

6. Of the Magical Oracles, and or aculous Magicians, the causes of all Idolatry; especially that inhuman abomination of humane Sacrifices, or immolations.  
THe Rhodians did sacrifice a man to Saturn; which they afterwards willing to mitigate, did reserve unto those Saturnials, one condemned to death; whom, being loaden with Wine, they immolated at that feast. In the I'll Salamis, which of old time they called Coronea, until the time of Diomedes, a man was slaughtered to Agravala the daughter of Cecrops: afterwards in the Temple of Pallas, Agravala and Diomedes (one of the three) a man was immolated; whom led by youths about the altar, at length was smitten by the Priest with a spear, and so laid upon the fire and burnt; which thing Dyphilus the King of Cyprus (in the time of Seleucus) abhominating, appointed that not a man, but an Ox should be sacrificed to Diomedes. Amongst the Egyptians in Heliopolis they sacrificed men. To Juno they sacrificed three in a day. To Dionysius called Omadius, by those of Chios, a man was sacrificed, being cruelly torn in pieces. The Lacedæmonians were wont to sacrifice a man to Mars. The Phaenicians, in the calamities of war, and pestilence, were wont to immolate their dearest friends to Saturn. The Curetes sacrificed of old their children to Saturn. In Laodicea of Syria a Virgin was offered to Pallas. The Arabians every year sacrificed a child, and buried it under the Altar. All the Grecians commonly immolated a man before they went out to war. In the great City of Latinus, a man was sacrificed upon the solemnity of Jupiter. Not only in Arcadia, to Pan Lyceus; nor in Carthage, to Saturn; but all men in common, upon the appointed day of sacrificing a man did sprinkle the Altar with man's blood. It was the manner of the Ancients in great calamities, & dangers, that the Prince of the Nation, or City should give up the best beloved of his children to a vengeful devil, as a reward of redemption, and mystically to slaughter him so delivered up. Saturnus the King of that Region which the Phaenicians call Israel, who after he had put off man, being brought to the star of Saturn, having a dear and only son of Anobret his new married Spouse, called Jeud (for so the Phaenicians call an only son) because the City was pressed with a most great and dangerous war; Him, clad in regal ornaments, he offered upon the Altar built and prepared to that purpose. Aristomenes Messenius sacrificed three hundred at once to Jupiter, whom they call Ichometes; among whom Theopompus the King of the Lacedæmonians was a Noble and Regal Host. The Tauroscythians whatsoever stranger they took (and they took many, driven thither by tempest) they were wont forthwith to sacrifice them to Diana. In Pella a City of Thessalia a man of Achaia was sacrificed every year to Peleus, and Chiron. The Cretians did immolate a man to jupiter. The Lesbians to Dionysius. The Phocensians to Diana. Herechteus the Attic, and Macharius the Roman, one sacrificed his daughter to Proserpina, the other to a Daemon his defensor. Jupiter and Apollo is said to have brought great calamity upon Italy, because the tenth part of men was not sacrificed to them. The Pelasgi, and the Aborigenes, the earth being fruitless, vowed to sacrifice to jupiter, and Apollo, the tenth part of all that should be born. The Celti, and almost all the more Easterly people did sacrifice by homicide. Saturn was angry with the Carthaginians, because whereas formerly they had sacrificed to him, the more excellent of their sons; afterwards they immolated to him infants privily bought, and obscurely educated, instead of their children: whereupon to appease him, they publicly sacrificed to him two hundred of their most Noble young men.  
The Athenians being afflicted with famine, because of the slaughter of Androgeus, and flying to the Gods for help, Apollo did not answer, that the Gods were to be pacified with righteousness, humanity, repentance, or contrition: but he adding death to death, and plague to plague, and cruelty to cruelty, commanded that seven males, and as many females, (not infants, but men grown) should every year be sent into Crect, and there sacrificed.  
Cepheus King of the Aethiopians, and Cassiope his wife, had one only daughter, named Andromeda; in his time a huge sea monster infested the Country; whereupon they consulting the Oracle for remedy; answer was returned, that could not be, till Andromeda was exposed to that monster to be devoured. Thus cruel were the Stars to those, that afterwards were made Stars themselves.  
Tiresias promised victory to the Thebans; but upon this condition, that the son of Creon should be sacrificed as a victim for his Country. Chalcas did vaticinate or prognosticate the destruction of Troy; but upon the success, enjoined that Iphigenia the daughter of Agamemnon should be immolated.  
The Delphian Oracle being consulted about a great plague grassating among the jonians, it was answered, that it could not be remedied, unless Menelippus and Cometho; and not only so, but unless a young man, and a maid, were yearly offered up at Diana's altar. The Messenians consulting about some issue of their long war with the Lacedæmonians, it was predicted that theirs should be the victory, but upon this condition, that they should sacrifice an incorrupted virgin of the Aepytidaean family unto their God: whereupon Aristodemus, to gratify his Country, destinated his only daughter to the immolation.  
After the death of Julian the apostate, there was found in Antioch sundry heads, and carcases of men, women, and children, hidden in chests, wells, pits, and other secret holes; all which he had idolatrously, and barbarously caused to be slain for Necromancy and divinations sake. Especially in Carras, in the Temple, where he had performed his execrable abomination, immediately before his going into Persia, and had straight commanded, that the doors should be kept locked, and none to enter in till his return. There was found a woman hanged up by the hair of the head, her hands cut off, and her belly ripped up; and all to vaticinate and ariolate his Persian Victory.  
Such like anthropomanticke Sacrifices were used by Mithridates, Heliogabalus, etc. by the Druids among the French; by the Goths to their God Odhen; and by the Sclavonians to their great God Swantmith, and more efficacious in answers; to whom they were accustomed to sacrifice a Christian every year.  
In the Taurican Region, where Thoas was King, it was a law of their sacrifices, that whatsoever stranger came thither, especially they that were cast upon their shore, should be slain as a victim to Diana Taurica.  
Idomeneus King of the Cretians, returning to his own Country, from the Trojane war, Neptune sent such a tempest, that he was constrained to vow a Sacrifice unto him, the first creature that met him, as he came out of his ship: now his own son first meeting him, to welcome his safe arrival, was so served.  
In Albania, a Region not fare distant from the Caspian sea, they used to immolate a man to the Moon: where many of the servants did divine; and he that was most transported therein, wand'ring alone in the wood, was taken and bound by the Priest with a sacred chain, and nourished delicately for the space of a year, and then led to be Sacrificed with the rest of the hosts.  
That there were such heathenish and inhuman immolations, and they pertaining to all kinds of divination (either as preparations thereto, or as consequents thereof) is most evident and undeniable. Deut. 18. v. 11, 12.   

7. Of the fatuity of fatations, or fatidicall divinations.  
HOw often is Jupiter, Apollo, and the rest of the starry Gods, complaining of their own fate? how they themselves are subject thereunto? and that what any one of them doth (especially upon poor mortals) another of them can neither prevent, nor remedy, but it must of necessity be? So jupiter wept showers of blood, because he could not deliver his son Sarpedon from death.  
Contrarily, Apollo Pythius contends, that the fates may be dissolved by maleficall arts, for when one enquired, why Apollo had judged him fit for nothing, and what was to be done, that he might be thought fit for something? he answered, the force of the Fates did hinder him; yet he might avoid them by magical arts.  
Almost infinite numbers, both of Grecians and Barbarians, yea women, and tender children, have fainelesly and willingly left their bodies, and embraced their deaths: now this cannot be applied to the necessity of Fate.  
Oenomaus, in his book of maleficall artifices, uses these words against Apollo: Go thou to Delphos, and thou canst not hold thy peace, though thou wouldst; for so Apollo the son of Jupiter now wils; not because he will, but because necessity compels him to will.— Hear a fatidicall Oracle! Leaving thy Country, go into Euhoea, for there it is fatally destinated for thee to build a City. What sayest thou Apollo? Is it not in a man's power to leave his own Country when he pleases? and if it be fated for a man to build a City, he must do it whether thou consellest or no; nay, whether he himself will or no.— Hear another fatidicall Oracle, Go tell the Parians, O Thesides, that they must build for themselves a City in Aeria. Why he must needs have told it, because it was so fated, although thou hadst not commanded it. Thou didst answer to Laius, it was fated that he should be slain by his own son. Wert thou ignorant, that his son was to be born Lord of his own will? Was it not in Laius his own will whether he would do his endeavour to get children, or no? and was it not in his sons own will whether he would kill his father, or no?— Thou answeredst to Loerus, Jupiter hath done, and will do thee much ill: it is not right, O Apollo, for the Gods to handle an innocent man so hardly; if he was forced to do any thing ill, why did not Jupiter punish himself also, as the author of that necessity?— Why didst thou praise Lycurgus, O Apollo? for if he were good, this was not to be attributed to him, but to the Fates.  
Chiron the centaur, the son of Saturn, who taught Physic, and Astrology; was grievously wounded in his foot by a dart of Hercules, dipped in Lernaean poison, that casually fell upon it: wherewith being sore vexed, he wished to die, that he might fulfil the vaticination which his daughter Ocyrrhoe had predicted: but he could not naturally thus yield to Fate, being born immortal from his parents: at length praying the Gods above that he might be suffered to die, they granted his request, but withal translated him into Heaven, and placed him among the Stars in the Zodiac, and there he is called Sagittarius.  
Theophilus' Emperor of Greece was advised by the Patriarch john a Magician to break down the fatal Statue with three heads, and so to presage of his success. Likewise Euphrosyne wife to Alexius, was counselled to cause the snout of the Calydonian bore to be cut off, and battered many other fatal statues and fabrications, for presagitians sake.  
Among the Elaeans was a brazen Ox, which the Corcyreans had there dedicated; a little child playing under it, hastily dashed his head against it so hard, that it dashed out his brains. The Elaeans condemned the Ox for the murder, and being about to draw it away to some execution, they were admonished by the Delphic Oracle, to expiate the Ox, as they used to do facts of imprudent homicide; because it was done by Fate, and by chance, and by no ill deceit.  
The fatidicall Image of Apollo Cumanus wept four days together, at the warring against Aristonicus, as not being able to prevent or redress what was fatally destined. So Juno Sospita (nevertheless unable to save) wept at Lavinium, because of a great pestilence that was fatally to follow. And so Diana condoled Camilla: and Hercules, dying Pallas.  
A notable fellow minding to try Apollo's Oracle at Delphos, asked him, what it was he held in his hand (holding a Sparrow under his cloak) and whether it was alive, or dead? (intending to kill, or preserve it, contrary to what the Oracle should answer. But the answer was that it was in his own choice whether it should live or die. The old Fable confesses that there is more in the liberty of a man's will, then in the Fates, which they divine either of, or by.   

8. Of the sundry natures, customs, and manners of men, either quite contrary, or nothing according to the positions, conjunctions, dominations, and dispositions of the Stars.  
AMong the Seranes there is a law not to kill, nor to fornicate, not to worship Images; whence in that region, there's no temple to be seen, no harlot, no adultress, none is a thief, none a ; neither doth the fiery star of Mars, constituted in the midst of heaven, compel the will of anyone of them to the murder of men: neither doth Venus, conjoined to Mars, cause any one of them to solicit another man's wife: and yet every day Mars must needs come there into the midst of heaven; and that in so great a Region that men are born there every hour, is not to be denied.  
Among the Indians and Bactrians, there are many thousands of men, which they call brahmin's; they both by traditions, and laws of their Fathers, neither worship Images, nor eat any thing that is animate, they neither drink wine or beer, but fare from all malignity, are only attending upon God: but yet all the other Indians in the same Region, are involved in adulteries, murder, drunkenness, idolatry; yea, there are found some of them, dwelling in the same climate, which hunting men, and sacrificing, devour them. And yet not any of the Planets, which they call good and happy, could prohibit these from slaughter, and mischief; neither could the malefick stars impel the brahmin's to malefice, or malefacture.  
Among the Persians there was a law, of marrying daughters, sisters, and mothers themselves: neither did they celebrate these nefarious marriages in Persia only, but also in all other climates of the world wheresoever they came: whose wickedness other Nations abominating, called them Magufiaeans; and there are in Egypt, Phrygia, and Galatia, very many of the Magufiaeans, that by succession from their fathers, are still polluted with the same wickedness. And yet we cannot say, that in the Nativities of them all, there was Venus in terms, and in the house of Saturn, and with Saturn, Mars aspecting.  
Among the Getulians, this is the law or custom: the women till the fields build houses, and do all such like works; and moreover they may meet with whom they please: neither are they accused for it by their husbands, nor called therefore adulteresses though they mingle indifferently with all, and especially with strangers. Also their women contemn all perfumes, neither wear they died garments; but go bore footed. On the contrary, their men delight in vestures, and odours, and various colours; yet do they it not out of effeminacy; for they are valiant and warlike above other Nations. Nevertheless all the women that are born among them, had not Venus ill affected in Capricorn or Aquarius: nor were all the men born under Venus, constituted with Mars in Aries; which the fopperies of the Caldaeans can claim makes men both valiant and delicate at once.  
Among the Bactrians, the women use gallant ornaments, and precious ointments, and are more reverenced by their handmaids and servants, than their husbands are, and ride abroad in a singular pomp, their horses adorned with trappings of gold and precious stones: neither do they live chastely, but mingle with servants as well as strangers: nor are they accused by their husbands, because they Lord it over them. Notwithstanding the nativity of every Bactrian woman had not Venus, with jupiter and Mars in the midst of heaven, and terms of Venus.  
Amongst the Arabians all adulteresses are put to death, and those punished, that are only but suspected. In Parthia and Armenia, homicides are executed, sometimes by the Judges, sometimes by the kindred of him that was murdered: but he that shall kill a wife, a son, or a daughter, or a brother, or sister unmarried, is not so much as accused for it; for so is the law. Contrarily we see among the Grecians and Romans parricide is not expiated, but by the greater penalty. Among the Atrians or Adroams, he that stole the least thing was stoned: but among the Bactrians, he that stole but petty things was only spit upon: yet among the Romans, such an one was beaten and wounded. From the river Euphrates, to the oriental Ocean, he to whom murder or theft was objected, was not much aggrieved, or tormented: but if he had abused himself with a masculine, and that come to light, he was forced, through pain to kill himself. And yet the wise men of Greece were not ashamed to pursue specious boys. In the same oriental coast, the parents and kindred, if they had known their sons and kinsfolks subjecting themselves to turpitude, they both killed them, and would not vouchsafe so much as to bury them. Amongst the Gauls, the children marry publicly, and by the law are noted with no reproach for it; and yet truly it is not possible that all they among the Gauls, who betray the flower of their youth; should have Venus and Mercury, in the house of Saturn, and of Mars terms occident.  
Among the Britain's, many men have but one wife. Among the Parthians, many women (on the contrary) have but one husband; and yet they all live chastely, and obedient to laws. The Amazons have no men; but, at spring time they go into other Countries, and couple with their bordering neighbours: and thus, by a natural law, they all bring forth about one time, and the males they slay, the females they cherish, and are all warlike women.  
Mercury in his house, with Venus, is said by the Chaldaeans, to make man covetous, and money mongers, and devisers, and painters; but in the house of Venus, to make them unguentaries, or perfumers, and such as exercise their voices, as Stage players and actors of fables. And yet among the Saracens and Moors, and in upper Lybia, and in nether Germany, and among the Sarmatians, and the Scythians, and other Nations that inhabit the Northern parts of the Sea Pontus; in Alania also, and Albania, and Othene, and Saunia, and Aurea; there is found no money hoarder, no painter, no Architect, no Geometrician, no exerciser of his voice, no actor of fables: but such a conjunction of Mercury and Venus, is found to be altogether ineffectual and vain, in so many and great parts of the world.  
All the Medes nourish Dogs with no little cost and care; to which they cast men dying, and yet gasping: notwithstanding all of them had not, in a diurnal nativity, the Moon with Mars under the earth, in Cancer.  
The Indians burn their dead, with whom their wives are willingly burned together: yet all those women that thus willingly endured the sire of their husbands, had not in a nocturnal nativity, the Sun, with Mars, in the term of Mars in Leo.  
Many of the Germans use strangling: yet is it not possible that all they who so hang themselves, should have the Moon intercepted of Saturn and Mars.  
Among all Nations men are born at all hours, and we see laws and manners prevail every where from the power of a man's free will. Neither doth any man's nativity enforce him to do any thing against it. Neither doth it compel the Serans to homicide; nor the brahmin's to the eating of flesh; nor are the Persians thereby restrained from unlawful marriages; nor the Indians kept from the fire; nor the Medes from the dogs; nor the Parthians from marrying many wives; nor are the Mesopotamian women debarred from chastity; nor the Grecians from their exercises; nor the Romans from their rule; nor the French from their muliebriousnesse; nor can all the Nations, which we call Barbarians, be thus brought to approve the learning of the Muses.  
All the jews, by the Mosaical law, do circumcise their children on the eight day; yet are they not compelled to it by the force of any Star; nor are they impelled thereunto by the time of the region; nor are they induced to do otherwise by the custom or manners of any other Nation: for wheresoever they are, whether in Syria, Galatia, Italy, Greece, Parthia, they still keep their Law; which could not at all be done by any necessity of their Nativity. For it is not possible that all the jews should have the same Nativity. furthermore, one of the seven days, where ever they are, they cease from all manner of work, nor go a journey, nor use any fire, yet doth not any genethliacal reason restrain a jew from building, or pulling down a house, from buying, or selling, on that day: but many of them are born, many are sick, and healed, and many die on that day.  
The sect of the Christians, which are found in every part of the world, and in every City; if the Parthians after they once become such, they marry not many wives; neither do the Medes (after that) cast their dead unto the dogs, nor the Persians marry their daughters, nor the Pactrians and Gauls corrupt matrimony; nor the Egyptians worship Apis, or a dog, or a Goat, or a Cat: but wheresoever they are, they live after others laws and customs: nor can they be compelled, either by any genethliacal reason, or by their own, or by the principles of any, to think any thing fit to be done, which their master hath not counted fit to be spoken.   

9 Of Magicians and Astrologers, the most perverse and pestilent Heretics: and their Magic and Astrology, the greatest causes or confirmations of their blasphemous and nefarious Heresies.  
SImon Magus was the Prince of Heretics, and the father of the first Heresies after Christ: who, besides those so execrable in doctrine, and detestable in manners, hatched these so abominable, as concerning his own person, giving out that himself was some great one. Acts 8.9. and taught that himself was he who should appear to the jews, as the Son, and in Samaria, should descend, as the Father; and to the other Nations should come as the Holy Ghost. He set himself forth for a God, at least for the son of a Virgin. He bewitched the people, with his sorceries, or magic, to say, This man is the great power of God, Acts 8.10. And in admiration of his magical operations, they set up a statue, with this Inscription, To Simon the holy God: His Image was made after the figure of jupiter; and the Image of Salena, or Helena, his harlot (whom he affirmed to be the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind, to make the Angels, and the Archangels) was made after the figure of Minerva: and these they worshipped with Incense, victim, offerings and sacrifices. Howbeit this magical sorcerer simulated the Christian faith, and was baptised; supposing that the Apostles healed by Magic, and not by the power of God; and suspecting the Holy Ghost to be given, by a greater Magical science, he offered money for the gift: which being denied him, he studied all manner of Magic so much the more; so to make himself seem the more glorious in the emulation; and to make himself famous in his contestation against the Apostles, vented his heresies, and vaunted his sorceries so much the more. And, in stead of the Holy Ghost, he got him a devil for his familiar; which he said, was the Soul of a slain child, (although indeed it was a Devil) that he had adjured for his assistance, in doing whatsoever he commanded. His Priests and proselytes likewise were taught to use exorcisms, and incantations, and Amatories and allurements; and had also their Paredrials, and Oniropompists; Sc. their familiars; and studiously exercised all manner of curious superstitions, and unlawful Arts. And all was to this intent, that his, and their praestigious acts, might seem to confirm their blasphemous heresies.  
Elymas the Sorcerer, or the Magician, sought to turn away the Deputy from the faith; and would not cease to pervert the right ways of the Lord, Act. 13.8, 10. And not only his actions, but his appellations also, serve to note his Heresy, as well as his Sorcery. Jannes and jambres the Magicians that withstood Moses; wherefore are those Heretics, men of corrupt minds, reprobate, or of no judgement, concerning the faith, that resist the truth, compared to them 2 Tim. 3.8. Doubtless, there was not only some resemblance, or similitude, but some identity or reality in their actions.  
Menander the disciple, and successor of Simon Magus; a Samaritane also, and a Magician, was possessed with a devil; and being instructed with daemoniacal power, was not inferior to the former in diabolical operation. And having attained to the height of magical Science, which (he said) he had from his Euvoja; and by her taught, and gave it unto others: so that many were deluded & deceived by this his prodigious art. To which he added, as upon which he founded these his portentous, Heresies, or opinions, viz. Affirming himself to be the Saviour sent from Olympus to Heaven; or from the invisible world, for the salvation of men. Teaching, that the Angels, the operators of this world, cannot be otherwise bound, or compelled, or conquered by any; unless it be by learning the deceptive, and proving the experience, of the Magical art, which he taught, and by receiving the Baptism which he himself delivered, which whosoever had ever been partakers of, they should thereby acquire perpetual immortality; and die no more; but remain everlastingly with themselves, or with him, and become thenceforth expert of old age, and be made immortal.  
Saturninus or Saturnilus, and Basilides, were notorious impostors in all Magical arts, using Images, incantations, and invocations and all other superfluous curiosities. And among their other Heresies, this was one, inconsistent altogether, not only with nature, and Theology; but with Magic also, and Astrology. viz. In that they invented 365. Heavens, making one another by succession, and similitude; and the lowest of them begetting the creatures here below. And the chiefest or highest of them, which they call Abrafax, or Abraxas, they make to have in itself, not only the number of the 365; but the virtue of them all. And yet the Mathematicians then agreed with them in the distribution of the 365 local positions of the Heavens; though peradventure not in their mutual, and so infinite generation: Howbeit, in this they, and the Magicians were wholly agreed in contending their mysteries to be ineffable, and aught to be hidden in silence.  
Carpocrates and his earmarked Disciples, practised all manner of Magical arts; used Incantations, Philters, Paredrials, or Demoniacal assessors, oniropompists, or Dream-artists, and all other machinations, malignations, inductions, illectations, etc. Yea, they set up Schools of Magic, and taught praestigious operation in public; saying heretically, that by virtue of these they had gotten the Dominion over the Princes, and Fabricators of this world; and not only over them, but over all that are made therein. Teaching yet more heretically, that they who will attain to the perfection of their Mystagogie, must dare to do any thing; yea, must do any filthy thing: otherwise they cannot escape the Prince of this world, unless by such secret operation they pay their debt to all. And what was this operation of absolving the debt in the body? but a nefarious coition of men and of women; and therewithal, an abominable operating of incantations, venefices, and Idolatries upon every member of the body.  
Marcus (with his podalitial Marcosites) was most skilful & expert in almagical impostures; by which he seduced many men, and not a few women; to turn to, and attend him, as one most sciential, and perfect; and one that had gotten great virtue from invisible and unnameable powers & places. Whereas he only mixed the ludicrous fopperies of Anaxilaus, together with the wicked subtleties of Magicians, and so deluded into admiration or astonishment, such simple and senseless people, as could not discern his ludibrious incantations. For feigning himself to give thanks over a cup of white wine, by his long invocations, and incantations, he turned it to red, or made it so appear, that it might be thought, by that grace, from them that are above all, he distilled his own blood into the cup; through the invention thereof, and that they which were present might desire to taste of that cup, that so there might distil upon them that grace which the Magician invoked; or which the Magician called Grace. Understand withal, that he had a Devil his Paredrial, or assessor; by which he himself did seem to prophesy: and so many women, as he thought worthy to be partakers of his grace, he made to prophesy, especially he busied himself about women that were noble, and rich, and gaily clad; and thus blasphemously he would flatter, and allure them: I will that thou shouldest partake of my grace; because the Father seethe every Angel of thine always before his face; now the place of thy greatness is in us, and it behoveth us to convene in one; receive first from me, and by me, grace; and be thou prepared as a Spouse, to entertain her wellbeloved; that thou mayst be as I, and I as thou: place thou in thy chamber the seed of light; take from me thy well beloved; and receive thou him, and be received of him; behold grace descendeth upon thee; open thy mouth and prophesy. Thus she being enticed, seduced, and puffed up, and her heart beating and burning within her, out of a hope, or presumption to prophesy; she dares to speak any doting follies; and that (from the heat of the spirit) boldly, impudently, confidently vainly, emptily. And from thenceforth reputes herself a prophetess; & gives thanks to Marcus, who hath communicated his own Grace to her: and now labours to recompense and reward him, not only with all her wealth and substance, but with her corporal copulation, that in all things they may be one. A certain Deacon in Asia, who had received Marcus into his house, fell into this very kind of calamity; he having a very beautiful wise ' this Magician corrupted her both in body, and mind, or opinion; so that she followed after him a long time: at length, after the brethren had converted her with great pains; she spent her whole time in confession, bewailing and lamenting the corruption that she had suffered by this heretical Magician, or magical Heretic.  
Priscillianus was very studious of Zoroaster the Magician, and of a Magician made a Bishop. He himself subjected Christ his actions, and passions, to the stars. And the Priscillianists determined all men to be bound to fatal stars; and that our body is composed according to the twelve signs; as those they vulgarly call Mathem iticians use to do, constituting Aries in the head, Taurus in the neck, Gemini in the shoulder, Cancer in the breast, and so running over the rest by name, till they came to the soles of the feet, which they attribute to Pisces, called the last sign by the Astrologers. These and the like fabulous, vain, and sacrilegious things, hath this heresy woven together, which is too long to prosecute. And so is it, to speak particularly of the Ebonites, Valentinians, Gnostics, Colarbasians, Heracleonites, Heraclites, Ophites, Cerdonians, Marcionists, Montanists, Euchetanes, Euphratians, Senophians, etc. which were as infamous for praestigious Magic, as portentous heresies. I pass by the heresies of the Magical, and Astrological Philosophers, about the principles, terms, matters, efficacies and ends, of all things, celestial, and terrestrial; and their Magical opinions mixed with Idolatry, Superstition, Atheism, and profaneness.  
Of all the rest, Ptolemy, and the Ptolomaites would not be left out, and it were but for names sake: but Ptolemy was a bud or branch of the Gnostics, and the Valentinians, and then he must needs be a piece of a Magician. But I only put the Ptolomaites, heathenish or heretical, to the construction and application of these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? For hereupon I conclude, that if Ptolemy the Genethliack, was not an heretic, yet Ptolemy the heretic, was a Genethliack. And that he, and his followers are as easy to be posed, puzzled, and confuted in the one, as the other.   

10. Of the inveterate malice, and envy of Magical operators, and Astrological diviners, in maligning, defaming, opposing and persecuting the Church; and more especially the Ministers of Christ.  
BEsides the canonical history of Jannes and jambres resisting Moses; and of Simon Magus, and Elymas withstanding St. Peter and St. Paul: Ecclesiastical story makes this relation betwixt St. Peter and Simon Magus. Nero being captivated with the effascinating allurements of Simon Magus, who had gotten his heart, by promising him (through his wicked arts) victory, dominion, health, long life, safety, etc. all which he believed, that knew not how to prove the truth of things: so that he held the chief place in his friendship; for he took him to be the overseer, and guardian of his life, and health. But after that Peter had detected his flagitious vanities; and had demonstrated how that he only belied the species and appearances of things; and that he effected no true solid thing at all: then was he had in scorn, and therefore consumed himself with grief and envy. And although he had experience of Peter's power in other parts (for under Claudius Caesar he was stricken with madness, after that he was found to have dealt so maliciously against the Apostle Peter in judaea, he wandered from East to West) and coming to Rome first, he boasted that he could raise the dead. It so fell out, that a Noble young man, a kinsman of Caesar's, died about that time, to the grief of all. Most of them advised that an experiment should be made, whether he could be raised again from the dead. Now Peter was accounted very famous for such mighty works: but as yet the Gentiles had no faith, as touching any such fact of his. Yet their grief requiring remedy, to Peter they went: and some of them thought it meet that Simon Magus should be called also. Both of them being present, Peter bad Simon begin first to raise the dead if he could: and if he could not, than he himself would not be wanting to the raising of the dead by the help of Christ. Simon supposing that his art would avail much in a City of the Gentiles, proposed this condition: that if he raised the dead, than Peter should be slain, who injuricusly provoked so great a power (for so he was called) but if Peter prevailed in the fact, he should in like manner be avenged of Simon. Peter is content and Simon gins: and drawing to the dead man's bed, so soon as he began to inchant, and murmurre his charms, the dead corpse seemed to move the head, thereupon great was the cry of the Gentiles, that he was alive already, and spoke with Simon: and a greater indignation against Peter, that he durst offer to compare himself to such a power. The holy Apostle desiring silence, said, if the dead be raised indeed, and live, let him rise, walk, speak: all this is but a phantasm, and no reality: call but Simon away from the bed side, and then shall ye see not so much as the least show of it. Well, Simon was brought from the bed, and there remained not so much as a sign of any motion in the dead man. Then Peter intent on prayer a while within himself, and standing aloof off from the corpse, cried with a loud voice, Young man arise, the Lord Jesus healeth thee: and strait way he arose, and spoke, and walked, and received meat, and he delivered him to his mother, who desired him, that he would not departed from him: to whom he said, he shall not be forsaken of him who hath made him to rise again, whose servants we are: and thou mother, be secure of thy son, and fear not, for he hath his keeper. Then the people arising up to stone Simon, Peter said, let this suffice for his punishment now, that he understand his arts are nothing available; let him live yet, and see the Kingdom of Christ increase even against his will. The Magician was much tormented in himself at this glory of the Apostle; and collecting himself, and summoning up all the force of his charms, he gathers the people together, and complains, that he had been greatly offended by the Galilaeans, and therefore would now leave the City, which he was wont so to defend. And appoints a day, on which he would go fly, and so would ascend into those supernal seats; for the heavens was open to him when he pleased: upon the said day he gets up the Capitoline Mount, and so casting himself from the top of a Rock, began to fly. Thereat began the people to wonder and worship; many of them saying, it was the power of God, and not of men, to fly with a body; and that Christ himself did no such thing. Whereupon, Peter praying Christ to magnify his own power, by detecting the vanity of such tempting arts, and so to undeceive the people: Simons wings were forthwith clipped, and he fell down headlong, and died either in the place, or soon after. Now Nero indigne in the fall and loss of so necessary a friend and familiar, took occasion against Peter, and persecuted him to his martyrdom.  
Cynops a great Magician, and adversary to St. john, inveighed against his doctrine, detracted from the miracles which he wrought in the name of Christ, and defamed his person, through the false criminations of Apollo's Priests. And provoking him to behold and admire his power, in raising the dead out of the sea (which was no other than devils appearing in forms of men) where he himself diving (to fetch up more dead men) with a great noise of the Sea, and acclamation of the superstitious bewitched people: at the prayers of St. john the sea roared indeed, and swallowed up Cynops among the dead, so that he never appeared above water any more. Then commanded he those devils to departed that place, and get them again to their cave. Yea, he made the devils to confess the mutual compact or covenant that was betwixt them and Cynops. And likewise expelled devils out of divers places: for which Domitian commanded that he should be banished into the Isle of Pathmos.  
Wardacheus' King of Babylon, being foretold by his Diviners, of the great danger and loss, which he should suffer in his war against the Indians; at which he being dejected, the Apostles Simon and Judas (then present) smiling said, they had brought peace with them into his kingdom, and therefore bade him not fear, for the Indians should be glad to make peace with him on the morrow. But the Magicians derided both this and them, and bade him not believe those vain men, for it should so be as they had said. But they proved the vain men; for the event fell out contrary to theirs, and according to the Apostles prediction. Those two Apostles also were mocked and derided by Zaroes' and Arphaxat, two Magicians: but at the very hour of the martyrdom of the two Apostles, the two Magicians were stricken dead with Thunder and Lightning.  
Maruthas Bishop of Mesopotamia, being sent in embassage to Isdigerdes' King of Persia; he much honoured the man for his singular piety, and began to attend unto his doctrine. Now the Persian Magicians, fearing lest he might persuade the King to receive the Christian faith; and envying the man, because he had (by his prayers) cured the King of that pain in his head; whereunto all their spells and charms were nothing available: they began (whereby to despite this Religious man) to play this imposture, namely, they caused one to be hidden under the ground, and to presage, or proclaim in this wise, as the King was at his devotions; that the King should be cast out of his Kingdom for giving heed to a Christian Priest. Hearing this voice, though he much reverenced Maruthas, yet was he minded to remove him, rather than run so great a hazard. But Maruthas (by his wisdom and diligence) detecting the circulatory and praestigious fallacy: the King caused every tenth Magician to be beheaded. Maruthas after this departed Persia: and yet returning thither again after a while, then began the Magicians to play their imposturous pranks afresh. For they caused a noisome and poisonous stink in the place still when the King and Maruthas met together: and this they foisted upon the Christians; and presaged how perilous it was to the King's health. But they being formerly suspected; were the more easily discovered, and punished accordingly. After the death of Isdigerdes, his son Baratanes was stirred up by the Magicians to bitter persecution against the Christians; Sapores also bitterly persecuted the Christians, and especially Simeon the Bishop and the Ministers; because they refused to worship (the Planetarian god) the Sun, in which persecution, the Magicians were the only instigators and actors.  
The persecution under Decius, was not begun by any imperial edict; but first set on foot by an imposterous Diviner: who stirred up the multitude of the Heathens, to promote their own superstition, and oppress the Christian profession.  
Olerian was very clement and favourable to the Christians, till the Magicians put him upon the persecution; as the greatest enemies to and impediments of their acts and operations.  
All the Philosophers, Sophisters, Magicians, Aruspices, Augurs, Negromancers, gathered themselves together against Athanasius, alleging nothing could succeed in their art, or to them by their Art, till Athanasius was first taken out of the way. Therefore they greatly excited julian against him. Another time they most calumniously accused him of the same devilish art, that they themselves were guilty of.  
julian, Maxentius, and Maximinus, were great divining Magicians, and great favourers and promoters of divining Magicians; and as such, and by such, great tyrants, and persecutors; and such as especially laboured to destroy not only the Priests, but the Priesthood.  
Henry the third purposing to aid his brother against Lewis the French King, was dissuaded therefrom by the disastrous predictions of William de Perepond, a great ginger, and his counsellor. But the main intent of the divination was from the Pope's Oracle; lest Lewis might so be interrupted in his persecuting enterprise against the Albigenses.  
The Magicians (as the Ecclesiastical historians relate it) pursued Daniel with envy, calumny, and treachery, before Cambyses, or Cyaxares, till they brought him to the Lion's den; till the Prince repent that he was led so fare by the Magicians, and delivered Daniel from the den, and cast them into it.  
The Magicians of Persia by false calumny, and barbarous cruelty, raised and maintained thirty year's persecution against the Christians: devising and inflicting horrid tortures upon Abdas or Audas, a Bishop; upon Benjamin a Deacon; and also upon Hormisda, a Nobleman.  
Theoteclinus a Magician of Antioch, under Maximinus, by magical force caused an Image of jupiter to pour forth Oracles; and such they were as served to whet on the Emperor's persecution, and to exasperate the hatred of the Citizens against the Christians.   

11. Of the divining envy, dissimulation, calumny, blasphemy, and enmity, not only against Christian Religion, but even against Christ himself.  
MIlesian Apollo being consulted about Christ, whether he was God, or man, gave this answer: That he was mortal according to flesh, or body; wise in portentous, or monstrous works; but being apprehended by arms under Chaldean Judges, with nails and clubs, he made a bitter end. Upon which Lactantius his comment is, That although the Oracle (as it was forced) began to speak truth; yet it did it so subtly, and perversely, as with intent to deceive the consulter, being altogether ignorant of the mystery of God and man: and so seems to deny him to be God, by confessing him to be man. But in that it acknowledgeth him to be mortal, according to the flesh, it is not inconsequent (although against the mind of the Oracle) but that he was immortal, and God nevertheless, according to the Spirit. And why must he needs make mention of the flesh; when as it was enough to say him mortal? but being pressed with truth, he could not deny the thing to be, as it was: as he also was forced to confess him to be wise. And what says Apollo to himself? If he be wise, then is his doctrine wisdom, and no other: and they are therefore wise that follow it, and no other. Why then do their vulgar account us vain and foolish: since we follow a master, and Teacher wise, by their Oraculous gods own confession? In that he saith, that he did portentous works (by which he merited the faith of a Godhead) he seems to assent unto us: because he saith him to do those very things, which (rightly understood and believed) we glory in. Nevertheless he recollects himself, and returns to his daemonicall frauds of calumny and blasphemy. For albeit he spoke some truth, as necessitated, yet he seems to be a betrayer of himself and the gods: in as much as he would have enviously concealed (through an inimical and deceiving lie) that which the truth partly wrung from him. And therefore he saith him to have done wonderful works; but he meant it should be understood not by a divine, but by a magical or divining power. But whereas he saith further, that he was apprehended under Chaldaean Judges, etc. I demand hereupon whether they were Chaldeans by nature, or by profession? The first is not to be conceded as concerning Herod and Pilate; nor yet properly as touching Annas and Caiaphas: and therefore (since he will needs call them Chaldeans) the latter is rather to be supposed: it is not strange to be believed, that any one of them might be of the Chaldean profession, or addicted to it. And why might not the Chaldaeanizing Oracle be drawn to confess so much against itself? And might it not be one end of the Eclipse at his passion, to make even all the Chaldaeanizing Astrologers to confess, with some of their fellows, that it was no other but the God of nature, that now suffered?  
One ask Apollo, what God he might appease, whereby to recall his wife from Christianity? The Oracle gave this answer (as St. Augustine citys it from Porphyrius, a great enemy of Christ and Christians) Sooner mayst thou write in water, or fly in the air like a bird, then remove the opinion of thy impious wife; let her go on as she will, and sing a dead God in vain fallacies, and false lamentations: whom (the Judge rightly determining) an ill death hath ended. This Porphyrius citys, and expounds blasphemously; as if Christ died deservedly, from the just sentence of his Judges. But St. Augustine conceives Apollo spoke not thus; but his vaticinating Diviner: and yet not he, but this magical calumniator; that durst blaspheme above the devil himself. For Apollo himself durst not but speak well of him, saying, he was such a God, and King, as made the heavens, the earth, and Sea, and the deep things of Hell to tremble; of whom both he, and his fellow Daemons were afraid. Such also was the answer of Hecate concerning Christ; and so were all the rest of them. Among some forced and dissembled truths, abundance of blasphemy, and calumny against Christ, and Christian religion.  
The Pythian Oracle being consulted again and again by the Athenians, what religion was best to be set up? would still answer, their Fathers or Country's customs, rites, or ceremonies. Not but that he would false religion in all variety: but that he feared a change of religion might make way to reformation of Christianity.   

12. Magicians, Astrologers, Diviners, Diabolically praedicting, maliciously envying, malefically imprecating, and venefically murdering, such as inhibited, opposed, confuted, contradicted them, or their arts. That is, either by violence, treachery, or sorcery, seeking, and venturing their adversaries destruction: whether they were Kings or Priests, Christians or Persians.  
VItellius having commanded by his Edicts, that the Chaldeans, Mathematicians, Magicians, judicial Astrologers, and Diviners should departed the City of Rome, and be banished all Italy, within the Kalends of October. Thereupon the Chaldaeans set up an imprecatory and devotory libel, threatening that Vitellius Germanicus, by the day of the same Kalends should be no where, or not in being. And yet not that by Fate so much as vaticinall malesice.  
Domitian having decreed the banishment of the Astologers, (although he much presumed to be an ginger or Diviner themselves) they likewise casting his constellation, told him what time he should die. Ascletarion the Mathematician especially threatened his death to his own face. At which Domitian angrily demanded, what death found he by his art that he should die himself? He answered that he himself should be eaten up of dogs, which (saith the story) fell out as prodigiously, as inevitably. Now those dogs being devils, without doubt it was easy for the Devil to suggest unto the ginger what he meant to effect himself: so easy is it for Astrologers to predict those things, whereof they intent to be the instruments, or by their effascinating predictions to instigate others to commit. And if they understood not these very things by diabolical instinct, to satisfy their tempting invocations; how should Apellonius Tyanaeus, disputing in the Schools at Ephesus, stop on a sudden with defixed eyes, and distracted countenance, cry out (at the very instant that Domitian was slain at Rome) well done Stephanus, kill the Tyrant; that Tyrant Domitian is even now wounded, slain dead? Well might a Magician be advised of the act, when it was a soothsaying divination, that provoked to do the deed.  
justine Martyr was slain by the treachery of one Creseens, a dissolute, vainglorious, circulatory, sophistical Philosopher: because he disputed against, and confuted him in that kind of sophistry.  
Picus Mirandula, for writing largely, sound, and sharply against Astrology was envyously and imprecatingly told by Lucius Bellantius, that (according to his Astrological judgement upon his Nativity) he should die in the thirty fourth year of his age: yet while he formerly disputed for the Mathematical sciences at large, the Astrologers made the Stars to signify his stupendous living above his years.  
It is recorded of Simon Magus, that many even of the Heathens observing his praestigiousnesse, and branding him for it, he soothed them up, and pretended a sacrifice, and bade all those that had reproached him or his art to a banquet; of which they had no sooner eaten, but they were all infested and inflicted with devils and diseases.  
A Magician not far from Ihena, being upbraided by a neighbour of his, a Carpenter, with his unlawful arts and practices: pretended to predict some infortunity of his at hand, for railing against the profession; but wrought it venefically, so that the poor man fell suddenly into a strange disease. Whereupon begging pardon for offending him or his Art, he implored the help of his skill for his release. The Magician promised it, and to that purpose gave him a certain root to take in a potion, which he had no sooner done, but he was taken with most exquisite torments in all parts, of which at length he died.   

13. Of oraculous arts, and divinatory artifices, silenced, and confounded, at the presence, and by the virtue of wise and holy men and things.  
I Vlian apostatising from Christianity, and being now to be initiated in the Paganish way, by the consecration of a praestigious Magician: the Devil (who was to be present at the solemnity) disappeared at the sign of the Cross (which might then be of more virtue, because of less superstition) at which power julian was more troubled, than he was at the Devil's presence. But the praestigious pseudomantist excused it; and would not have him to think that the devil fled or avoided the place for fear of it, but in hatred to it.  
julian again sacrificing to Apollo, and no answer being given of any thing whereof he enquired, he then demanded of the daemoniacal Priests what might be the cause of such his silence? They answered, that no answer was given by the Oracle, because the Sepulchre of the Martyr Babylas stood so nigh. Whereupon he commanded that the Galilaeans (for so he called the Christians, should come and remove his Sepulchre from thence, which they did with great exultation, singing (even in the ears of the profane Prince) Confounded be all they that serve graven Images, and that boast themselves of Idols.  
At the incarnation of Ghrist all the divining Oracles of the Panym gods were shut up; as the Oracle of Delphos, among others, was constrained to confess; and so never spoke afterwards. Wherewith Augustus being afraid, caused a great Altar to be erected in the Capitol; signifying that it was the Altar of the Ged, the firstborn.  
A juggling impostor carried about a Dragon, persuading the people it was Aesculapius, saying it would give answers of all that was demanded, that whensoever he moved him in any of his circles, Oyes was made (after the manner of Athens) in these terms: if any mocker, flouter or Christian be here, let him go forth; for no pranks could be played while they were by.  
About the time of Constantine, Apollo spoke this Oracle, not out of the mouth of his Priest, as formerly; but out of a certain dark cave or den, viz. that the just which were upon the earth (meaning the Christians) hindered him from his vaticinating, or presaging power.  
Valentinian, who was at first somewhat favourable to the Christians, was afterwards greatly incensed against them, by the Magicians, Astrologers, and Diviners, that urged him to forbid them his house, to banish them far away, and to put them to the Sword: because indeed they were obstacles to their incantations, and praestigious practices. For there were some of those holy professors, that with their very sight, and voice, repressed all that their diabolical art and efficacy.  
Thaumaturgus, with his companions, driven (by reason of the night approaching, and an hasty shower falling) into a Temple where divination was wont to be exercised: immediately upon their entrance the Devil gave over his answer, and departed the place. The next morning, after they were gone from thence, the Priest of the Temple began his sacrifices, to adjure the spirit to his predicting responsals again, who cried out that he could not now have access to the place, as formerly, and all because of his entrance that remained there the last night.  
St. Hierome says, that upon our Saviour's entrance into Egypt, all the Idols there fell down, and so their divining arts and offices were undone: wherewith they had so long deceived the world. And therein he takes the prophecy to be fulfilled, Isa. 19.1. etc.  
Macarius of Egypt, and Macarius of Alexandria, both these holy men were banished into an Isle that had no Christian inhabitant in it. They were no sooner entered there, but the Devils that had there their Temple, or grove, and their divining Priest) began forthwith to quake for fear. Yea the Priest's daughter being suddenly obsessed with a fury, and crying out why came ye hither, to drive we hence? They expelled the Devil out of the Damsel. which occasioned the conversion of the Priest, and the inhabitants of the whole Isle, to the Christian faith. The like story is of these two together with Isidorus; and the Devils own confession by the tongue of the obstssed Damsel much more large. O your power! ye servants of Christ! every where are we expelled by you, out of Cities and Villages, Mountains and Valleys, and desert places. We had hopes that this strange place of ours might have escaped your presence and power, but hither you are driven by your persecutors, that you might be a means to drive us hence, etc.  
Astyrius, by his presence and prayer, plainly detected, and utterly frustrated the praestigious conveyance of the victim, that in certain festivals, were cast into the enchanted fountains.  
Apollo himself was forced to confess, that the holy men which resided thereabouts, were the only obstacles why he could utter no more his presaging truths; and being asked how those kind of men might be discerned, he answered, by their profession of jesus Christ.   

14. Of such as apostated from, or were excommunicated out of the Church of Christ, because of Magic and Astrology.  
SImon Magus believed, and was baptised, and continued with Philip, and wondered, beholding the miracles and signs which were done, Act. 8.13. yet after all this, the bond of iniquity, the diabolical compact, or magical covenant had so entangled and ensnared him, that of sometimes Samaritan, sometimes jewish, and for the most part Pagan in his religion, he fell utterly away from Christian, and had not the least part or lot in that matter.  
julian was trained up in Christianity, and professed it; but stealing to magical Masters, they so perverted him with their Magical sophistry, as that they utterly perverted him; and that made him (as soon as he durst appear in his own colours) apostate, or fall away from it.  
Ecebolius the Sophister, who was one of julian's Tutors while Constantius reigned, he seemed very ardently to embrace the Christian faith: but after that julian had obtained the Empire, he presently conformed to those opinions and manners of the Emperor, which he, and his light, had infused into him. But julian being dead, he pretended again to profess the Christian Religion; and cast himself prostrate at the door of the Church (out of which he was excommunicated) crying out to such as past by, tread me under feet, as unsavoury salt: yet after all this, remained light and unconstant in his religion, to an utter apostasy at the last.  
Porphyrius, that notable contemplator in Magic, and practitioner also, who of Christian, turned Platonist, and Pagan, upon this occasion. Certain Christians of Caesarea Palestinae having reproved him sharply (some say scourged him) for the notorious scandal as well of his manners as opinions: he indigning to be thus dealt withal, quite deserted Christianity, became a capital enemy thereunto, and wrote divers cursed books against Christian Religion (besides those wherein he promoted magical Philosophy, and Paganism) wherein he blasphemed God, and Christ, and the Holy Ghost; depraved and wrested the Scriptures, calumniated the Prophets and Apostles, and slandered sundry Fathers, Doctors, and Confessors of the Primitive Church.  
Aquila, making some flourishes in the Christian profession, but not forsaking his former corrupt habit in the vanities of Astrology, but still abhorring the superstitious positions of Nativities, was therefore reprehended by the orthodox teachers of those times. But instead of amending those his pernicious errors, he perversely opposed them even against the truth itself. For which being expelled the Church, he renounced Christianity, turned Proselyte, and became a circumcised how.  
Pope Alexander the third (they say) suspended a Priest from his office, for the space of a whole year, for but consulting with an ginger, about a thest that was committed in the Church.  
Eleusius, a Novatian Bishop, and one who himself had sacrificed to Fortune, was deprived of his Bishopric, for the baptising of Heraclius, a presaging Priest of Hercules, and admitting him to the degree of a Deacon.  
At Laodicea one Epiphanius a Sophister, about to recite an Ode in the honour of Bacchus, began to declaim, hence ye profane, and not initiated to the sacred Bacehanals. Notwithstanding many of the Christians stayed still, as being taken with the fame of the Rhetorician. Amongst the rest were the two Apollinares, the father, and the son, both Clerks, one a Presbyter, the other a Lector. Of which Theodorus the Bishop of Laodicea being advertised, he reasonably chid the lay people, and so pardoned them. But as for the Apollinares, after long, sharp, and public rebuke, he interdicted them the Church, and communion of Christians.  
Anatolius, very familiar to Gregorius the Bishop, being found to have sacrificed to Idols at Antioch; and the perfect of the East being but too negligent and remiss in judging him for it: the people began to rise in tumult, and to lay hands upon Gregory himself; whom they also impeached of Idolatry, but unjustly. Hereupon by the command of Tiberius the Emperor (him that succeeded justin) Anatolius was called in question, and not having whereof to accuse Gregory, at the acclamation of the people, who could not endure such a wickedness unpunished, he was not only excluded the Church, but condemned to the beasts.   

15. Of those that have retracted, recanted, repent of the study, practice, and consult of Magic and Astrology: and that either fruit fully, or unfruit fully, desperately, or contritely.  
MAnasseh was a Magician, for he observed times, and used inch auntments, & used witcherast, and dealt with a familiar spirit, and with wizzards, 2 Chron. 33.6 yet we believe that he truly and unfeignedly repent, and although his prayer be Apecryphall, for be besought the Lord his God, and humbled himself greatly before the God of his father; and prayed unto him, and he was entreated of him, and heard his supplication.— Then Manasseh knew that the Lord be was God, Vers. 12, 13. Neither do we make any doubt of the hearty and effectual repentance of those Exercists, Acts 19.17, 18. because fear fell on them all, and the name of the Lord jesus was magnified; and many that believed came and confessed, and shown their deeds; many also of them which used curious arts, brought their books together, and burned them before all men.— So mightily grew the word of God, and prevailed. The like we believe of the Damsel, Act. 16.16, 17, 18. because possessed with a spirit of divination (passive rather then active, the devil divining by her, rather than she by the Devil.) The same followed Paul and us, and cried saying, these men are the servants of the most high God, which show unto us the way of salvation. A good confession in all respects, (take it to be the Damsels, and not the Devil's speech) giving God and his Ministers their due, and yet claming their own interest withal. But as for Simon Magus his repenting (pray ye to the Lord for me, that none of these things which ye have spoken come upon me, Acts 8. 24.) who can judge it to be other then false and fruitless? For he was terrified only with an apprehension of the punishment, not of the sin: and put off that duty to others, which he should have exercised himself.  
Tiberius' importunate to know, who should be his successor in the Empire? it was answered, even he that should first come to him the next morning. Hereupon he gave order to his Tutor, to bring his Nephew Tiberius to him, very early the next day: and the day appearing, commanded Euodus (ignorant of his intent and desire) to go out, and bring in to him the first youth that he met, which fell out to be Caius: which when Tiberius saw, he was infinitely troubled, exceedingly beshrewing himself, that he had sought after any Augury or presage at all. For whereas he might have lived, and died a great deal more contentedly, had he been altogether ignorant of things future; their foreknowledge now served only to add both to the miseries of his life and death.  
After the death of Caesar, which was said to follow the fatidicall prediction of Spurina the Mathematician; the people lamented, and wished that the cursed Diviner had rather lost his skill; then that a father of his Country should so have lost his life.  
Nero was himself held to be a great Madge astromancer, and wanted neither wit nor will, nor wealth, nor Tutors, nor instruments, nor study, nor credulity; yet for all this confessed that he never found any argument of truth, nor experiment of reality in magical operation; which made him at last abdicate and renounce it, reject and contemn it; and abhor and condemn himself for ever having to do with it.  
Origen is often cited by Magicians and Astrologers, as if he were their own: howbeit in his books (and especially as Eusebius citys him) he plainly and abundantly refutes them. And therefore if he were more addicted to them, it is certain enough that he converted from them.  
St. Gyprian sometimes addicted to the study of magic repent of it at his conversion. And if that book de duplici Martyrio be his, we have there this his confession: They that use Magical arts have denied Christ, and made a compact with the Devil: from which evil the mercy of the Lord hath delivered us; as it hath also from all the rest, in which we were held, while we sometimes walked according to the old man.  
St. Augustine confessed that he was very much inclined to the study of Magic and Astrology; but, after his conversion, he utterly abandoned, and condemned it. And to this purpose relates this story of himself. A friend of his (one Firminus) and he, walking together, both of them being addicted to the constellationall way: Firminus asks his opinion of his constellation, about a secular business he had then in hand. St. Augustine, somewhat changed in his general opinion of it, told him, that he conceived that way to be vain and ridiculous. Firminus insisted, and told him a story from his father, and his father's friend, two genethliacal Astrologers, and so precise observatours, as that they calculated the births of the very bruit beasts in their families. And it so fell out, that his mother bore him, and the others maid brought forth a son also in one day, hour, and minute, as near as could be guest. But now these two (so born alike) proved to be of various and contrary both fortunes and manners, in every respect. Upon this relation of Firminus, Augustine abhorred the falsity of natalitiall prognostications more and more; and so resolved to cast it off without all scruple: and not only so, but was instant to convince the other of this vanity, from his own narration, and thus to revoke him from it too.  
As St. Augustine was preaching to the people, there was presented before him, in the Church, a Mathematician. Concerning whom he thus spoke. This man, of race a Christian, then relapsed, is now returned a penitent: and being terrified with the power of the Lord, he is now again received to the mercy of the Lord. Seduced he was by the enemy, and long continued a Mathematician; not only seduced, but seducing; as well deceiving as deceived. Many lies hath he spoken against God (who gave unto him a power to do good, not to do evil) saying, It is not a man's will, that makes him commit adultery, but Venus; nor yet to commit murder, but Mars: neither doth God make a man just, but jupiter. And many other were his sacrilegious say. How many Christians hath he gulled of their money? How many have bought lying predictions of him at a dear rate? But now (as we believe of him) he abhors this lying trade. For having enticed others, he now perceives himself to be the most ensnared by the devil. And now penitent before God and men, he is become a true convert. For we persuade ourselves, it only proceeds from the awful fear of his heart. Did we not rejoice at that Mathematicians conversion, who converted from a pagan; although he seemed to do it for some promotion in the Church? But this penitent seeks for mercy only; and therefore is the rather to be commended both to your eyes and hearts. Receive him, and love him, lest Satan again may tempt him. Let your testimony and approbation confirm his conversion. He was lost, but now is found. Long did he knock at the doors of the Church, ere he was suffered to enter: but he is now brought in, and hath brought with him his books to be burnt (by which himself might have burned unquenchably) that they cast into the fire, himself might enter into that everlasting refreshing. We suffered him the longer to supplicate for the remedy from the school of Christ, because the art wherein he hath been exercised, is to be suspected, not only of falfity in itself, but of fallacy in good. And therefore we delayed him, that he might not delude and tempt us. But now we have admitted him, that he might not be tempted again, and deluded himself. Pray ye therefore to Christ for him; for the prayer of his Church is available against all impostures and impieties.  
julian greatly corrupted with magical superstition, began a little (through present horror of conscience) to look back again to Christianity: and lay a while at the Church doors, weeping and crying, Tread upon me unsavoury Salt. But Ecebolius, a Magician, hindered his true repentance, and through conversion; and brought him back again into that damnable superstition, worse than at the first. The same Ecebolius (after julian's death) feigned the like repentance, and is said to use the same words, but to as little fruit. The same julian having received his death's wound, roared and railed at the Sun, which the Astrologers had made him believe was the auspicious dominator at his birth; accusing it for shining so propitiously upon the Persians, but not favouring him with any fortunate influence: and so died, impiously cursing God, and the Stars; but the Stargazers and himself for adhering to them, not undeservedly.  
Wenceslaus sent for a waggon full of Conjurers to play tricks, and make sport: amongst the rest he called Zyto; who coming in with a wide mouth, cloven to both his ears, swallowed up the chief Conjurer, and voids him again downward, etc. but was himself carried away by the devil, which so moved Wenceslaus that he thence forwards seriously applied himself to the meditation of sacred things.  
Pope Sylvester the second, of a Monk became a Magician, insinuated himself into the familiarity of a Necromantical Saracene, and stole from him a Conjuring-book; and studying or practising that art, obtained (by the devil's means) the Popedom. Which dignity so soon as he had ascended, he dissembled his black art, under that holy vestment: but kept a brazen head in a secret place, from which he sought and received divining answers. And enquiring of the devil, how long he should live in the Papal dignity? he answered aequivocatingly; that he should live long, if he came not at Jerusalem Now in the fourth year of his Pontificate, as he was sacrificing in the Church of the holy Cross, in Jerusalem, at Rome, he was suddenly stricken with a grievous fever, and began to be convinced that thus the devil had deluded him, and now he must die. Whereupon he began to be penitent, and confessing before the people, deplored the wickedness of his magical error. Exhorting all men, avoiding ambition, and diabolical deceits, to live well, and holily; entreating them every one, that after his death, the trunk of his body, torn and dismembered (as it justly deserved) might be laid upon a Cart, and buried in that place whither the horses carried it of their own accord. And in the extremity of his death, besought that his hands and tongue might be cut out, by which he had blasphemed God and sacrificed to devils.  
Trithemius retracted his opinion concerning the seven spirits, in the seven Planets, governing the world in their course, by 354 years apiece, and four months: protesting after this manner in the conclusion, that of all these he believed and admitted nothing, but as the Catholic Church believed; and for the rest, he refuted and contemned all, as vain, feigned, and superstitious. And as he disclaimed this to Maximilian the Emperor, so he exclaimed against the Artists to Another. Away with these rash men, vain men, lying Astrologers, deceivers of minds, and pratlers of frivolous things. For the disposition of the Stars makes nothing, to the immortal soul, to natural science, to supercelestial wisdom. A body hath power only over a body. The mind is free, and not subject to Stars; and neither receives their influences, nor follows their motions, etc.  
Cornelius Agrippa in his youth wrote a Magical book of occult Philosophy; but in his sager years wrote another of the vanity of Sciences: wherein he confutes and condemns Magic, Astrology, and all kind of divination: and calls the latter his recantation of the former: But if towards his death, he said indeed to his black Dog, Away wicked beast thou hast utterly undone me: without all doubt, and notwithstanding all apology, his recantation was truer than his repentance. For that was sufficient to convince others: whereas this was not sufficient to convert himself.  
Rodaick of Toledo (hoping to find treasures) caused a Palace to be opened, that had been kept shut for many years; there he found nothing, but a coffer, and in it a sheet, and in it written a prophecy, that after the opening thereof, men like those painted in the sheet should invade Spain, and subdue it. The King was therefore sorry, and caused the coffer and castle to be shut again.  
Phanias an Hierosolymitane servant, by the advice of certain Magicians, had emancipated himself to the devil, in his hand writing, for the obtaining of his master's daughter, by virtue of their art. But at length repenting, he was converted by the prayer of St. Basil, and the devil casting in the chirograph, he was publicly received into the bosom of the Church.  
Cyprian a Magician, while he sought by Magical arts to inchant and dementate justina the Virgin, was by her means converted to Christ. For whose truth they both suffered Martyrdom.  
Socrates' offended at the bold and blind vagations of men in their disputations about the measures of the Sun, and of the Moon, and other Stars: wherein they laboured more in babbling words, then solid arguments; undertaking to comprehend the whole circuit of the world with all the events therein, from the beginning to the end. Hereupon he withdrew his mind from these unlearned errors: and applied it wholly to consider man's frail condition, and the viciousness and virtuousness of affections; and to teach such manners as most pertained to honest and happy life.  
A Priest of an oraculous Temple, who had perceived that his divining devil had receded at the presence of Gregory Theametargus: at the first calumniating, but afterwards admiring his power, desired to learn of him that mystery of commanding devils. He taught him therefore the mystery of godliness, and confirmed it by a miracle: whereupon he was converted, forsaking his praestigious Idolatry; yea wife, children, goods, and all, to follow him; and so became an excellent servant in the Church, and a great opposer of satan himself.  
Marcellus, and Apuleius, two martyrs, who first adhering to Simon Magus: but seeing the miracles that were wrought by the Apostles, converted from the Magician's praestigiousnesse; and gave themselves wholly to believe, and follow the Apostolical doctrine: for which they were martyred afterwards.  
Hermogenes a magician, disliking his own art, brought a many of his magical books, and offered them to james the Apostle, to be burnt.   

16. Of Magicians and Astrologers idolatrous account; and other vain, confident, and servile superstitions they wrought in simple and credulous men.  
THere was a certain man called Simon, which before time in the same City used Magic, or sorcery, and bewitched the people of Samaria, giving out that himself was some great one. To whom they all gave heed, from the least, to the greatest, saying, This man is the great power of God. And to him they had regard, because that of a long time, he had bewitched them with sorceries or magic, Act. 8 9, 10, 11. To the same Simon, a Statue was set up at Rome, with this inscription, To Simon the Holy God.  
These Magicians and Astrologers in their generations were numbered among the Gods, and had their Statues, Images, Oracles, Temples, Altars, Sacrifices, and Services, viz. Zoroaster, Trismegistus, Mopsus, Amphiaraus, Apollonius Tyanaeus, Amphilocus, Accius, Nanius, Porphyrius, Diodorus, Thor, Ollerus. All these Magastromancers, and many more arrogated a divinity to themselves, from their divinations; and had it attributed unto them by the superstitious people of several Nations.  
Theagenes was so superstitious, that he had in his house the Image of Hecate: and durst at no time offer to stir out of doors, till he had first consulted it. For which his slavish superstition, he grew into a Proverb among the very heathens themselves.  
Archimedes the Geometrician, by his art alone, drawing out a massy ship; which whole multitudes could not once move, hereupon Hiero the King was so transported with admiration, that he concluded, Archimedes ought to be believed in whatsoever he said: yea, though he should say, give him but footing, and he would remove the whole earth.  
Augustus together with Agrippa, coming to the chamber of Theogenes the Mathematician; and he predicting great and almost incredible things to Agrippa, who first consulted him: Augustus resolved to conceal his own geniture, and would by no means have it calculated, lest that less things might be prognosticated of him, than were of Agrippa: at last he yielded to it by much importunity, and Theogenes leaping at it, and adoring him, prognosticating his greatness, because born under Capricorn (for whosoever hath his horoscope in the first part of Capricorn, shall be a King, or an Emperor) Augustus had forthwith such a confidence in this fatidical praesagitian, that he divulged his natalitial Theme; and caused the sign of the star Capricorn (under which he was born) to be impressed on his Coin, and placed in his Arms.  
Maximinus a great Tyrant, and persecutor, was so superstitiously fearful, that he would do nothing without divination: neither would by any means be drawn to transgress an augury or an Oracle, no not a nails breadth.  
Frederick the second, the Emperor, having married Isabel sister to the King of England, forbore her company, till a certain hour, that his Astrologers, or wizzards had assigned for that purpose; that so he might beget a son famous from the constellation. But mark the fruits of this constellatory copulation, poor Isabel died in childbed.  
Ludovicus Sfortia maintained an ginger at an excessive charge, who in recompense thereof, would insult over his credulity by his prognostications: and make him oft times, leave his dinner, rise out of his bed, and ride away in storms and tempests, through dirt and mire; making him believe, that this was the only way to escape or prevent such and such eminent dangers, which he foresaw were ready to betid him.  
The Turks are so superstitiously addicted to observe the placits of the Astrologers; that they willingly war not, but at the beginning of the new Moon. Once they sought to assault Vienna, for no other cause, but because they saw a gilded Moon placed upon the top of St. Stephens Tower.  
St. Augustine tells Marcellinus, how ridiculous it was (in the Gentiles account of their Magicians) to compare Apollonius, and Apuleius and other skilful men in Magic, to Christ: yea, and to prefer them before him. Yet he takes the comparison to be more tolerable betwixt him, and them; rather than their adulterous Gods. Yea, and says that Scipio Nasica their Priest, was more worthy of divine honours, than their Gods themselves. Because they being consulted, commanded scenical plays (horrid and shameless spectacles) for the sedating of the pestilence: but he admonished the contrary; accounting those cursed and filthy interludes as the greatest plagues of the mind.  
Scipio Affricane was so swayed with divining superstition, that he would undertake no business, public or private, till he had first stayed and consulted in the Cell of Jupiter Capitoline.  
Lucius Scylla, so often as he determined to wage any war, he would first embrace the little Image of Apollo (taken from Delphos) and in the sight of his soldiers, would pray it to hasten the promise, or prediction.  
Alexander sacrificing, and a young boy holding the Censer, a coal fell upon his arm, and so burned it, that the standers by were troubled with the smell: yet he (so insensibly charmed he was) not once shrinkt at it, whereby he was put in mind to presage, what manly invincibleness should be found in his soldiers against all perils: when as he observed such undaunted sufferance in a very child.  
As Aelius Praetor was pleading Law, a certain bird came and sat upon his head: which an Aruspick observed, and thereupon predicted; that it being saved, the state of his own house would be happy; but the Commonwealth miserable: but the contrary, if it died, which the superstitious man hearing, immediately bit off the birds neck before them all.  
Codrus King of the Athenians upon an oraculous responsal that that side should get the victory, whose King was slain in the battle: in a superstitious rashness committed himself disguised to the danger of his enemy's darts. Oh the superstition of predictions, that expose men not only to the toleration, but election of utmost perils!  
Gyges' living in all kind of felicity, would needs consult Pythian Apolto, if any mortal man enjoyed more happiness, than himself? it was answered of a poor Arcadian, who lived contented in his own straight cottage, that he was fare more happy than he. At this he would needs throw away his enchanted Ring, and after that fell into extreme misery, the end of all magical felicity.  
The earth gaping, and thence an infectious air proceeding, which caused a great pestilence among the Romans; and they endeavouring to fill it up, but could not: upon consult, it was answered by the vaticinators that nothing could fill that gulf, and so remedy the plague, but one that was most eminent amongst them: whereupon Curtius taking himself to be the man presaged, and to do his country service, road headlong into the gulf, and there perished.  
Menecrates an Astrological Physician, would needs account of himself, as god jupiter; and thus wrote to Philip of Macedon: Mencerates jupiter to Philip health of body. He, to check his magical arrogance, wrote thus: Philip to Menecrates, soundness of mind. Yet seeing he would not for all this, out of that conceit, nor be advertised of his proud and vain presumption, he commanded, at a banquet, to set nothing before him but Frankincense, and such like fumes (with the offering whereof the gods were pleased) but not one bit of meat: till at length, for mere hunger he was forced to confess himself to be no more but a mortal man.   

17. Of the several ways that have been used, whereby to direct, dispose, determine, moderate, remedy, or prevent superstitious hopes or fears; as concerning prodigies, and prognostications.  
SVlpitius Gallus, being Lieutenant General of Lucius Paulus his army against King Porses, it happened on a clear night, that the Moon suddenly defected in an Eclipse; at which dire omen the soldiers stood amazed, and had no heart to fight: till he made a notable oration, concerning the course of the Heavens, and the force of the Stars (as that such things have their natural causes, and ordinarily portend no more but natural effects, and not arbitrary actions, and contingent events.) And so animated the Soldiers, that they went on fearless, and obtained the victory. Which they ascribed to him, as an effect of his rationally persuading art, quite contrary to the other, irrationally prognosticating.  
The Athenians being terrified at the sudden obscuration, or eclipse of the Sun, taking it to be a celestial denunciation of their destruction. Thereupon stood forth Pericles, and discoursed of the Sun and Moon's course; as he had learned of his master Anaxagoras; and so eased them of their vain fears.  
Agathocles, in his wars against the Penians, when an Eclipse, or any celestial prodigy did happen, was still wont to discourse to his Soldiers, of their natural causes and effects: and so both expelled their fears, and encouraged them to success.  
A certain Augur would needs stay the marching of Alexander's army, till he took auspication from a bird that sat before them. The Soldiers mean while much troubled about the doubtfulness of the presage: one Mesellanius alias Myssnianus, a Jewish soldier, impatient of the delay, took an arrow, and shot the bird stone dead. Which the Augur indigning, he replied, should a whole army be stayed to note the presage of its expedition and success from such a silly thing, as could not foresee its own fall?  
A bold ginger presumed to tell Galeacius Prince of Milan, that the Stars promised himself long life; but to him a short one. This he said, thinking to terrify him; but it so provoked him, that he presently caused him to be hanged, and lived a long time after.  
There coming Oracles, or soothsay of all sorts to the Thebans, some promising them victory, some threatening their overthrow, to the people's infinite distraction; Thereupon Epaminondis their Captain in chief, commanded that those that promised victory should be laid on the right hand the oratory chair, and the other on the left. Having thus disposed them, he got up into the chair, and made this pithy oration. If you Thebans will be obedient to your Captains, and be courageous of heart to encounter your enemies; these here (showing the presages on the right hand) are yours. But if ye be disobedient, and faint hearted, than these (pointing to them on the left hand) are ordained for you.  
A Soothsayer bringing in the entrails of a sacrificed Ox to Philip of Macedon, son to Antigonus; he asked Demetrius, what his judgement was of those signs? And whether he should keep the castle to himself, or deliver it to the Messinians? Demetrius smiling, answered him, If thou be'st of the Soothsayers mind, thou mayst deliver it up: but if thou hast the mind of a King rather, then shalt thou hold the Ox by both the horns.  
Lucullus with about 10000 going against Tigranes, and his 130000 men; and that upon the day before the nonce of October, on which formerly the Cymbrians had greatly discomfited Caesar's army: one told him, that day was ominous to the Romans. Let us fight them (quoth he) the more valiantly; and so we shall make it accounted for an happy day hereafter, of an unlucky day heretofore.  
An Aruspex, after his solemn lustration, brought the entrails to Crassus, who let them fall out of his hands. This (as an argument of his age and weakness) was interpreted for an ill token. Whereat he smiling said, though they thought him so old and weak in letting those entrails fall out of his hands: yet he was young, and strong enough to keep his sword in his hands.  
Alexander drawing up to Babylon with his army, the Chaldaeans admonished him, to delay his entrance into the City, for some ill signs, which they foresaw. But he being resolved answered them according to the common proverb, that he was the best Diviner, that presaged the best things. Then they requested him, that seeing he was so resolved, that he would enter the City on such a port, as might be with his face towards the East, and not towards the West. He was content to observe them so fare; but finding the way exceeding foul and miry, he entered the City the clean contrary way to their admonition.  
When Apollonius, and his companions were travelling in a bright Moonshine night, the phantasm of an Hag met them, and sometimes it changed itself into this shape, and some times into that, and sometimes vanished out of their sight. Now as soon as Apollonius knew what it was, grievously reviling it, he advised his companions to do the like. For he knew that was the best remedy against such invasions.  
A certain jew having told Peter of Castille, that his horoscope promised him most eminent fortune and success, in many things: which (for the most part) falling out contrary, and therefore the King angrily upbraiding the Genethliacke, with the falsity of his art. Alas (quoth he) though the heavens frieze never so hard, yet a man may sweat in a bath; Confessing that inferior and ordinary means working contrary, are sufficient to alter and prevent the force and power of the heavenly bodies.  
The parents of a certain Virgin came to blessed Macarius, entreating him to pray to God, that her humane shape might be restored to their daughter, which they imagined to be turned into a Cow. The holy man affirmed, he could see no other thing in her, but the appearance of a virgin; and praying for them, the praestigious delusion vanished; and then they perceived her to be so too. The Egyptian likewise that had his wife made to appear in his bed, as if she had been a rugged mare, appealed to Macarius: and by his prayers, the praestigious imposture was expelled.  
A young man dwelling in Gareoth, not fare from Aberdine, was haunted mightily with a spectrous apparition of a beautiful woman, enticing him to lewdness: which he discovered to the Bishop, who advised him to departed the place, and betake himself to fasting and prayer; and so he was delivered of the temptation.  
A young Gentlewoman of the Country of Mar, suspected by her parents, and questioned somewhat severely, confessed, that a young man kept her company by night, and sometimes by day; but how he came in, or went out, she could not tell. One day having watched, they spied an horrible monstrous thing in their daughter's arms; which a Priest, knowing the Scriputres, and of honest life, caused to vanish away.   

18. Of humane reason, and prudence (much more Christian wisdom) making more probable, and pertinent conjectures, presages, interpretations; then can all the art and artifice of Magic and Astrology.  
IMmediately upon the destruction of Jerusalem, there was seen a comet hanging over the Temple in the similitude of a fiery sword; which did denounce fire and sword to the City. Many nights together there shone a light about the Temple and Altar, as if it had been day. The vulgar did interpret it, as betokening the good and liberty of their Nation; but the more prudent thought the contrary. An Heifer also ready to be sacrificed, brought forth a Lamb, in the middle of the Temple. Also the Brazen gate divers nights together, unlocked, or opened itself, and could very hardly be shut again: and this the most thought to be a token of some future good; but the more discerning conceived otherwise of it. In the clouds were suddenly seen a little before Sunset whole troops of armed men. In the Feast of Pentecost, the Priests entering into the Temple at night to celebrate the accustomed Sacrifice, the first felt a mottion, than heard a sound, and after that understood a voice crying out, Depart we from hence. Four years before, one jesus the son of Ananias a plain Countryman cried out in a prophetical spirit, while the City was yet in peace and abundance, A voice from the East, a voice from the West, a voice from the four winds, a voice upon Jerusalem, and upon the Temple, a voice upon the bridegrooms, and the brides, a voice upon all the people. At which the Elders were moved, and caused him to be sharply punished; but he changed not his voice, neither for fear, nor stripes, nor threats, nor perswafions; but at every stripe cried out, woe to Jerusalem. At length they weary with inflicting, gave him over for one mad, and that knew not what he said. But he still continued in the same sad tune, till the very beginning of the siege, and then he ceased; as one that needed denounce no more, seeing the thing denounced was now come to pass. Only after the fire was already begun in the City, and the Temple, going about the wall, he began to cry again, Woe to the City, the people, and the Temple; and woe also to me: and so being smitten with something that was slinged at him, he died.  
Many of the Astrologers conjecturing many things upon the geniture of Nero; the saying of his father Domitius was held for the aptest presage: that nothing could come from him and Agrippina, but must be detestable, and born for the public evil.  
Hannibal well nothing the unskilfulness, and temerity of Terentius varro, and Caius Flaminius, divined of the Romans defeat, and the Africans victory, against all the Soothsayers, or diviners.  
Hippecrates writing of two brothers, sickening alike, and recovering alike; supposed them therefore to be twins, and so fetched the cause from their like temper and constitution, in their generation and conception: but Possidonius a stoic (and much addicted to Astrology) would needs have it to be from the constitution of the Stars, at their conception and birth. St. Augustine gives judgement forth physician, against the Mathematitian, grounded upon the disposition of the parents, the soil, the nutrition, etc. and not upon the influence of the Stars.  
Three brothers, sons to the Cimmerian King, contending about their father's kingdom, were content to refer themselves to Ariopharnes King of Thrace, whom he judged worthiest of it. Who gave judgement after this manner, better than all the Ariolaters. He caused their father's body to be taken out of the Sepulchre, and to be tied to a tree, to see which of them could shoot nearest their father's heart. The eldest shot his father in the throat, the second hit him in the breast, the youngest would rather lose his hopes then shoot at all. And to him for his piety's sake, he designed the Kingdom.  
Charles the great (or as some say, his son) beholding a stupendous Comet, one Egmund (alias Egmard) an ginger, willing to have him thereby apprehend some fearful mutations either to his person, or to his dominions: yet because he would seem not to terrify him too much, made use of those words of Scripture (both against his own art, and mind) Be not dismayed at the signs of Heaven. To whom the Emperor answered very devoutly, We fear not Comets, or prodigious signs, but the maker of them, and us; and magnify his mercy that would thus admonish us provoking and slothful sinners, by these, or any other his tokens.  
Frederick the third, when a Countryman came before him, complaining that one of his horses was stolen out of his Inn, asked where the thief was? that (said the Countryman) he could not tell. How chance (said the Emperor) he stole not both thy horses as well as one? The man answered, the other was a Mare; and not fit for a soldier's use: whereupon (instead of going to a wise man, to find out stolen goods) the Emperor advised him to lead his mare up and down the several streets and lanes, and so by their mutual neighing, the thief came to be discovered.  
In the time of Edward, surnamed the Martyr, there appeared a terrible blazing Star, which the Wizzards and the vulgar, would have to portend this, and that: but the more wise and religious said, it was a sign of God's anger, for their wickedness against the married Clergy.  
The mother of George Castriot, called Scanderbag, dreamt she was brought to bed of a Serpent, which covered all Albania, and devoured many Turks. His father john, Prince of Albania, hearing of this dream, would seek for no exposition either of Oracles or Soothsayers, but cheered his wife, telling her, he foresaw she should be delivered of a son, an excellent warrior, a great scourge of the Turks, and a defender of the Christian faith.  
Luctatius Catulus, a notable Roman in the first Punic war, was advised by the Senate not to consult the fortune of the praenestine lots. Because the Commonwealth ought to be administered by patriall auspications; that is, by prudent counsels: and not by foreign divinations. And by this means he prospered, and put an end to that war.  
Apollo foreseeing the ruin of the Athenians, counselled them for their safety, to betake themselves to wooden walls, sc. their ships: which very thing Themistocles, out of his prudent observation, had advised before.  
Solon gave warning of the tyranny that should infest the state of Athens. For which (saith Cicero) I may call him a prudent man, but not a Diviner. Because prudence was able to forespeak such a thing, without Divination.  
Divitiacus Heduus, led more by Physiology, than Astrology; and by reason, more than both, as concerning the events of things future: would never be drawn on alone by the augury of a divining Priest; but would still add thereunto his own prudent and rational conjecture. And by that always ruled his affairs, rather than by the other.  
Otanes a noble Persian, and most sagacious in conjecture, suspecting the Magician's usurpation in suborning a false King, a Pseudo Smerdis (for the true Smerdis being slain by Prazaspes a Magician; and Patizites a Magician setting up his brother Smerdis a Magician, who was in all parts very like the other) Otanes advised his daughter (a concubine) to feel about the Pseudo Smerdis his head (for Cambyses had cut off both the Magician's ears, for distinction sake) and thus cunningly finding out the truth, they conspired against the usurping Magicians and slew them.  
Agathocles made an oration to his soldiers, whereby they were much encouraged. But an eclipse of the Sun happened, at which th●y were not a little terrified. Wherefore the King (as careful to give a reason of that, as of the war) told them that if it had happened before they set forth, the prodigy might have portended something against them that made the expedition: but seeing it fell out after their setting forth, all the portent must needs be against them against whom the expedition was made. And thus he encouraged them again, and proo ved victorious.  
William the Conqueror coming out of his ship to enter upon the English shore, his foot chanced to slip so that he fell to the ground: some doubted of the omen, but one of the soldiers said wisely, this did but signify his taking possession of England.  
Christophorus Golumbus, after that he saw the Indians turn treacherous, and grow implacable towards him, told them (having some skill in Astronomy to foresee an Eclipse) that within few days they should see the Moon his friend, and portending terrible things to them, because of their breach of hospitality. Now when the Eclipse happened accordingly, they (ignorant of the cause) took his prediction to be ratified, and fearing the sequel, used him with all courtesy, and ladened him with gifts.   

19 Of Magical and Astrological Artists, and their Arts, wittily derided, wisely rejected, and worthily contemned.  
THe Army of the Romans being deadly smitten by the darts and arrows of the Parthians; and Cassius labouring to preserve and order such of the dispersed as repaired to him, for another assault: a certain Chaldaean advised him, to protract the time a while, till the Moon had run over Scorpio, and attained to Sagitarius. Oh (quoth he) I rear Sagitarius, or the Archer, more than I do Scorpio, or the Serpent himself.  
Spurina admonished Caesar, to take heed of some peril that was towards him which could not be deferred beyond the Ideses of March. When the day came, Caesar derided Spurina, saying, the Ideses of March were come, and yet he saw no hurt. Yea (quoth the Augur) they are come indeed, but for all that they are not past. Thus they jeered one another; but ere the predicted time was complete, the conspiracy of Caesar's death took effect. And thus the Astrologers jeer, what got Caesar by jeering their Art? But have they not read that Cicero derided Spurina, as well as Caesar did? And if they compare Authors, they shall read, that Caesar himself had noted, that the Ideses of March would be feral to him, because of Scorpio's declining. So than it is easy to be observed, that the effect followed, because of his superstition, rather than his derision. It is well noted of the same Caesar, that for no religion (that is, fatidicall superstition) he could be deterred, or retarded from any enterprise. When the host escaped from the Immolator (a direful omen for the sacrifice to avoid the Altar) he notwithstanding would not defer his expedition against Scipio and juba. In his profection into Africa, as he went out of the ship, he chanced to fall slat upon the ground (an ill omen) yet he presumed it for the best sign, and said, I now hold thee fast, O Africa. Yea he carried a Baffoon Jester along with him, on purpose to elude the invincible name of the Scipio's in that province: and though he went on against the admonitions of the greatest Augurs, yet he the rather prospered for his own resolution.  
Pyrrhus was wont to say merrily, that he conceived himself to be born under Hercules his Star: because the more victories he had gotten against the Romans, the more sharply they still risen up against him.  
Cato used to say, he wondered how one Astrological diviner could look upon another, and not laugh, sc. that they had so neatly agreed together to delude all others. But the world is turned since Cato's time; and they must now give it leave to laugh at them, and their delusions.  
A certain ginger telling it in or to an Assembly, that he had there drawn in a Table the erratulae, or wand'ring Stars. Lie not friend (quoth Diogenes) for the Stars err not, nor wander at all; but they that sit or stand here to no purpose. (I add, but they that study and practise an art to as little.) The same Cynic asked another, talking familiarly of the Stars, when the came from Heaven?  
Thales, as he went on looking up to the Stars, fell into a ditch of water; whereupon (besides the jest his maid made of him at the present) others said of him afterwards, that if he had looked down into the water he might have seen the Stars: but looking up to the Stars, he could not see the water. Bion said, the Astrologers were very ridiculous, who boasted they could see the Fish afar off in the Heavens; and yet could not see the Fishes hard by swimming in the River.  
Dion, one of Plato's Scholars, and friends; an Eclipse of the Moon chancing at the same time that he was weighing up his Anchors, to sail from Zacynthe to make war with the Tyrant Dionysius, disregarded the vaticinall portent, set to sail notwithstanding, came to Syracuse, and prevailed to drive out the Tyrant.  
One shown Vespasian a strange hairy Comet, thinking to put him in some fear of the portent; whereat he merrily reply plied, that prodigy betokened nothing contrary to him, but the King of the Parthians (his enemy) who wore a bushy head of hair.  
After the death of julian the Autiochenians even in their sports thus derided Maximus, the greatest Magician, and chief of those that had seduced him by their predictions and praestigious operations: where are now thy divinations. O foolish Maximus? God and his Church have now overcome, viz. the Devil, and Magicians.  
St. Augustine confesses his Nebridius would often deride his study of Judiciary Astrology: and he was ready to deride him again, for ignorant in that art: till at length convinced of his own ignorance, he prevented the others smiling, by his own bewailing.  
Nearchus' admiral to Alexander arriving near the Isle of Nosala, consecrated to the Sun, was told of a prophecy, that no mortal man might land there, but at the instant he should vanish away, and be no more seen. This made the Mariners refuse, butthe Admiral forced them to go ashore, and landed there himself; to let them see how vain and contemptible were all such predictions.  
Cato observing one to have consulted a Soothsayer, upon a Rat gnawing his hose: what an ominous portent (said he) would the man have suspected, if his hose had gnawn the Rat? When one wondered at the Snakes winding about his door bar: what a wonder said another, would it have been, if the bar had twisted about the snake?  
Polydamus conjecturing an ill omen to the Trojanes, from the flight of an Eagle, holding a Serpent in his talons: Tush, quoth Hercules, the best augurizing is to fight valiantly for our Country.  
Prusias refusing to fight, because the Diviners had signified to him, that the inspected entrails forbade it as unlucky. What (said an Athenian Captain) wilt thou give more credit to a piece of calses flesh, then to an old Commander?  
Cicero reciting the Diviners prediction of some dreadful portent, from the Mice gnawing the Soldier's Targets or Belts; then, quoth he, may I fear the decay of the Commonwealth, because the Mice gnawed Plato's polity in my study. And if they should likewise gnaw Epicures book of riot and voluptuousness, might we not thence dread a presage of dearth and famine?  
At Pericles his setting out to the Peloponnesian war, the master of the ship being somewhat dismayed because of an eclipse of the Sun at that instant: Pericles cast his cloak over his eyes, and asked him what hurt that did him, save only hinder his sight for a little space?  
Alphonsus' King of Arragon, honouring all learned men, and making liberal provision for the masters of all good arts, only ha' passed by, or slighted the Astrologers. The reason of it being asked, it was answered by a pleasant wit, That the Stars rule fools, but wise men govern the Stars. It was therefore for foolish princes to respect and entertain such; and not for the wise, such as Alphonsus was.  
Scaliger makes himself merry with a Fly-driving Configurator, who having made a Talismannicall plate, for this very purpose: he had no sooner set it up, but a Fly comes presently and (as saith my Translator) shites upon it for handsel, or in contempt of all such figures.  
Alarielus having besieged Rome, some heathenish people had sent for certain Tusoane Magicians, who confidently promised (by their art) to make him raise his siege, and so free the City. But Innocentius then Bishop there, drove them out thence, judging it better and safer for the City to be taken, then to be delivered by such devilish means.  
Frederick of Austria, being imprisoned by Lewis of Bavaria; a Magician promised Leopoldus his brother (if he would reward him well for his pains) that he would (by his art) set Frederick at liberty, and bring him safe out of Bavaria, home to Austria, within an hour's space. And, upon a liberal promise his devil hied to the prison, and appeared to Frederick in the shape of a stranger, presenting there a horse before him, and bade him get upon him, and he should presently carry him home into his own Country. But Frederick being very inquisitive, scrupulous, conscientious, more than the phantasm could well away with, disappeared; and excused the frustration to the Magician, from the others refusal; and he likewise to those that had employed him.  
The Duke of Anjou consulting with the Count of Savoy, about an offer which a Magician had made unto him, as touching the betraying of a Castle into their hands, by the power of his art. The Count replied, he trusted in God, and would never consent, that it should be said, that such old Soldiers and stout, could not do an exploit, without the advice, or help of an infamous, and forbidden art: and so caused the praestigious artists head to be stricken off.  
Charles the fifth not only rejected the advice, but caused Cornelius Agrippa (with two noble men also his confederates) to be banished his Court and Kingdoms; for projecting a way to him, of finding, or tempering treasure, by magical, or mago chemical arts, and artifices.  
St. Augustine derides Apollo, for hiring himself out to Laomedon, about the walling of Troy. And being himself called the diviner, and the father of all diviners, yet for all that he could not foresee, how Laomedon would perjure his promise, and defraud him of his reward.  
Theoeritus a divining Sophister himself, yet could he not but deride the vain opinions men had of their divining Gods; saying, O men! be of good minds; so long as ye may see the divining Gods, and their divinations die, and perish before you.  
Antiphon, when one had presaged ill, because a Sow had eaten up her own pigs: he observing that the owner kept her extreme lean and bare: Be merry (said he) at the good sign, in that she did not devour thy children instead of her own.  
Publius Claudius in the first Punic war, as he was upon a sea-fight, taking an auspice according to the manner; it was told him, the Pullen would not come out of their roosts to meat: then commanding to cast them all into the Sea; if they will not eat (quoth he) let them drink.  
Sabinus father to Vespasian (being informed of strange things concerning his son, by the heruspicall Diviners) told his old mother Tertulla that she had a Nephew or Grandchild begotten of him, which should be Caesar. At this the old woman could not but laugh, and wondering at his credulity, said, That her son doted, while she herself was got of a sound mind.  
A certain vaticinator sat in the Market place, telling to every one their fortune; to whom one came and told him, that while he sat there, his doors were broken open, & all his goods carried away. At which hearing he strait ran home, wards sighing: to whom, another meeting him, said, Couldst thou indeed divine what should happen to others, and couldst not foresee what might befall thyself?  
A certain Sorceress undertook for money to tell men which way to foresee and prevent the wrath of the Gods: but being accused, condemned, and led to execution, one said, Couldst thou teach others how to avert a divine judgement: and couldst not thyself escape humane vengeance?  
Diogenes, when he saw the Governors of provinces, the Physicians, Philosophers, and Orators, was wont say, nothing was more wise: but when he saw the Vaticinators, Conjectors, aruspects, etc. then he used to say, nothing was more foolish, then was man.  
Cicero, a augur (saith St. Austin) derided the Auguries, and reprehended those kind of men, that would have the counsels of life to be moderated by Crows and Daws.  
St. Bernard, while he was a child, lying sick upon his bed, being grievously troubled with the headache; there came to him a sorcerous hag to mitigate his pains by her charms: at which he crying out with great indignation, caused her forthwith to be thrust away from him.  
Queen Elizabeth, when divers (upon greater scrupulosity, than cause) went about to dissuade her Majesty (lying then at Richmond) from looking on a Comet: with a courage answerable to the greatness of her state, she caused the window to be set open, and cast out this word jacta est alea, the dice are thrown. Affirming, that her steadfast hope and confidence was too firmly planted in the promises of God, to be blasted, or affrighted with those beams, which either had a ground in nature, whereupon to rise; or at least not warrant out of Scripture to portend the mishaps of Princes.   

20. Of the absurd and ridiculous reasons, which have been rendered by Magastromancers, both for the rules of their art, and their practice upon those rules, and the events upon those practices; yea, and the remedies of those events.  
THey of Lebedia sacrificing before the Oracle of jupiter Triphonius, the cocks happened to crow apace all the while; This, said the Soothsaying Sacrificulists, presaged victory to the Baeotians, over the Thebans. And they gave this reason for their divination: because that bird is silent, being vanquished; but crows always when he is conqueror.  
A certain Courser, intending to try his speed at the Olympic games, dreamt the night before, that he was carried thither in a Chariot: and consulting a Conjecturer upon it, Thou shalt win (said he) I warrant thee; for a Chariot signifies swiftness and speed.  
Another of them dreamt, that he was turned into an Eagle. Thou shalt get the mastery (quoth the interpreter) because this Fowl flies the swiftest of all other. Another of them dreaming the like dream, ah (quoth the diviner) it is to be feared thou wilt come last, because this bird pursuing her prey, follows in the tail of the other.  
A certain Matron (longing to be pregnant) dreamt her belly was sealed up: this presages barrenness, said one divining expounder, because nothing can come forth of that which is sealed up. Nay, said another, this imports fruitfulness, because no body uses to seal up that vessel, or bag which is empty, and hath nothing in it.  
St. Ambrose thus derides their reasons: Can any thing be more ridiculous then to say (as the prognosticating Astrologers used) that if a man be born under the Sign of Aries, he shall be wise in counsel. And why? because the Ram is eminent in leading the flock. Item, he shall be rich. And why? because the Ram hath every year a rich fleece growing on his back. If he be born under the sign Taurus, he shall be strong, laborious, potent in service, etc. And why? because the Bull or the Ox submits his neck to the yoke. He that is born under Leo, Scorpio, Pisees; shall be fierce, malicious, silent: And why? because Lions are fierce, Scopions are poisonous, and Fishes are mute, etc.  
Upon the Statue of Augustus there was inscribed Caesar: now it being thunder-striken, it happened that the letter C was thereby blotted out: upon which it was answered by the divining Oraculists, that Augustus had only a hundred days to live; because the letter C notes that number: and after that should be translated among the Gods; because Aesar in the Hetrurian language signifies a God.  
Livia being great with child, and willing to take the Omen, whether she should bring forth a son, or a daughter; an egg was taken from under a sitting hen, and (according to the prescripts of divining omination) was kept warm in her hands, or in the hands of her maids, hatching it by turns; till at last comes out a Cock gallantly crested or Combed, whereupon Seribonius a Mathematician promised famous things of the infant; and that he should reign, but without any kingly ensign. That it should be a male child, he gathered from the Cock chicken; but (by the same reason) why should he be without any kingly ensign, seeing the Cock was so bravely crested, or combed.  
Proelus gives an example in a spirit, which was wont to appear in the form of a Lion; but by the setting of a Cock before it, vanished away: because there is a contrariety betwixt a Cock and a Lyon.  
Orus Apollo saith in his hieroglyphics, Daws, that are twins signify marriage: because this animal brings forth two eggs, out of which male and female must be brought forth. But if (which seldom happeneth) two males be generated, the males will not couple with any other females, nor females with any other males, but will always live without a mate, and solitary. Therefore, they that meet a single Daw, divine thereby that they shall live a single life.  
The Eagle portends victory, but by blood, because she drinks no water, but blood. An Owl because she goes to her young by night unawares, as death comes unawares, is therefore said to foretell death. Yet sometimes, because she is not blind, in the dark of the night, doth betoken diligence and watch ulnesse, which she made good, when she sat upon the spear of Hiero.  
Faustina the wife of Antonius, fell in love with a swordplayer, and fell sick for him: her husband how this might be remedied, made his consult with the soothsayers: whose advice was to kill the Fencer, and let his wife bathe her in his blood, and presently accompany with her himself; and so the passion would be allayed.  
Melampus the Augur conjectured at the slaughter of the Greeks, by the flight of little birds; when he saith, thou seest that no bird taketh his flight in fair weather.  
Swallows, because when they are dying, they provide a place of safety for their young; do portend a great patrimony, or legacy after the death of friends. A Bat meeting any one that is running away, signifies an evasion: for although she have no wings, yet she flies. A Sparrow is a bad omen to one that runs away: for she flies from the Hawk, and makes haste to the Owl, where she is in great danger. To meet a Lion, seeing she is amongst animals the strongest, is good: but for a woman to meet a Lioness, is bad; because she hinders conception; for a Lioness brings forth but once. A Dog in a journey is fortunate; because Cyrus being cast into the Woods was nourished by a Dog, till he came to the Kingdom. Mice signify danger; for the same day that they did gnaw gold in the Capitol, both the Consuls were intercepted by Hannibal, by way of ambush near Tarentum. The Pismires, because they know how to provide for themselves, and to prepare safe nests for themselves, protend security, riches, and a great Army. Hence, when the Pismires had devoured a tame Dragon of Tiberius Caesar, it was advised that he should take heed of the tumult of a multitude.  
If a Snake meet thee, take heed of an ill tongued enemy: for this animal hath no power, but in his mouth. A Snake creeping into Tiberius his palace, portended his fall. Two Snakes were found in the bead of Sempronius Gracchus; wherefore a soothsayer told him, if he would let the male go, or the female escape he, or his wife should shortly die: he preferring the life of his wife, killed the male, and let the female escape, and within a few days he died. But Tully tells the story otherwise, and reasons better upon it. I marvel (saith he) if the emission of the female Snake should bring death to Tiberius Gracchus; & the emission of the male Snake were deadly to Cornelia, why he did dismiss either of them. For the soothsayers answered nothing of any future accident, if neither were dismissed. And that Gracchus his death followed, the cause (I believe) was some disease, and not the Serpent's dismission.  
Meeting of Monks is commonly accounted as an ill omen, and so much the rather if it be early in the morning: because these kind of men live for the most part by the sudden death of men; as Vultures do by slauhgters.  
Apollonius, and his companions (according to his advice) caused the phantasm of an Hag to vanish away by reviling it: for he knew that was the best remedy against such invasions. For so fearful is this kind of spirits, that they once moved, tremble, and are compelled by feigned terror, and false and impossible threats. So the Hag of Menippus Lycius, who was the cause of the Pestilence, being stoned by his command, and the pestilence ceased. And was not that, because they are afraid of impossible beat, as well as impossible threaten?   

21. Of Magicians, Astrologers, Diviners, envying, opposing, differing, contradicting, confuting both themselves, and one another.  
CAlchas, and Mopsus, two great Augurs, or Astorlogical diviners, meeting together at an Oracle of Apollo Clarius fell to contest about their skill in the conjecturing art. The question was, how many Figs there were upon such a tree; or how many Pigs there were in such a sow's belly? Which Mopsus guest at, and missed not a hair: but Calchas, because he could not do somuch; pining with grief, or envy, took pet and died.  
Eudoxus, the chief ginger of his time, affirmed, that the Chaldeans are not to be credited in their natalitial prognostications, or predictions. Penaetius a Stoical Philosopher, and yet rejected the predictions of the Astrologers. Anchialus, and Cassander, excelling in all parts of Astrology; yet used it not, or rather abused it not to predictions. Scylax Halicarnassaeus, although eminent in Astrology, nevertheless abandoned the whole Chaldaical way of it.  
Servius Tullius sleeping, his head seemed to shine, or burn: some of the Diviners said, that signified, he should perish by lightning; others, that it was a token he should obtain Regal dignity.  
Darius dreamt that the Camp of the Macedons was on fire, and that he saw Alexander coming to him, in clothes of the same fashion, as his own were, and that he was carried on horseback through Babylon, and so vanished out of fight. At this, the dream spellers were divided in their divinations; some interpreting it a fortune, some an infortune; some to the one side, some to the other.  
Betwixt the Tyrians and the Macedonians, was a semblable prodigy (blood on the one part seen in iron; and on the other part in bread.) They of either party interpret it as a token of good success to themselves. But Aristander (the most skilful of the Diviners) expounded it thus on the Macedonian behalf; if the blood had appeared outwardly, it had signified ill fortune to the Macedons, that were without: but for as much as it was within, it portended the like to them that were within the City, which they now besieged. Again, a huge sea-monster appeared in the sight of both parties; and they both made themselves merry, in prognosticating (according to their Magastromantick teachers) good luck to themselves; but were both of them deceived in the truth, if not both in the event.  
Alexander having left off to consult with his diviners; (because he found them so various and uncertain) had yet again an itch to the superstition; and called his Aruspicks, to inspect the entrails; commanding that the signification should be be showed to none but himself. Aristander is the man of art, and credit; but he notwithstanding communicates the matter unto Erigius; who takes advantage thereby to dissuade Alexander's resolution. Upon which he calls for the artist, rebukes the betraying of his privy counsels and commands. The skilful man is now more amazed then at a prodigy: yet gathering his wits together to make some Apology for himself, he confessed some difficulty and danger from the inspected entrails; but deeply professed his love to, and care of his King notwithstanding. The King perceiving the flexiblenesse both of the man's nature, and of his art; wishes him to have a confidence of fortunate success, as well in this, as in former things. Whereupon the Aruspick pores again, and comes in with his second prognostics; and professes to have found signs quite contrary to the first.  
Philip of Macedon dreamt that he did seal up his wife's belly, and that the seal left behind the print of a Lion upon it; Certain wise men, or wizzards told him, that this gave him warning to look straightly to his wife, and keep her close. At which the King was troubled; but Aristander (to make all good) told him his wife was with child, and had in her belly a treasure worth the sealing up.  
The same day that Alexander was born, the Temple of Diana at Ephesus was burnt. This made the distracted Priests and vaticinators prognosticate, that some great misfortune was that day born to all Asia. But soon after news was brought to Philip of three great victories, which made him rejoice exceedingly; now these predictors (to make up the triumph) praesaged that his son, which was born with three great victories, should be an invincible Emperor.  
Dion being about to free his Country from the tyranny of Dionysius; there happened an eclipse of the Moon, which terrified the soldiers not a little. Thereupon stood up one Miltas a soothsayer, and bad his fellow soldiers be of good cheer; for the sign imported the impairing of dignity, meaning the tyranny of Dionysius. But as touching the swarm of Bees, that lighted on the Poop of Dions' ship; he told him, and his friends secretly, that he was afraid his acts would flourish only for a while, and soon fade away. Again, Dion getting upon Dionysius his Clock, or Dial; and thence making an Oration to the Syracusans, to promote their own liberty; the soothsaying prognosticators liked it well, and said it was a good sign; for that he did now tread the sumptuous edifice and artifice (and yet an Astrological artifice) of the Tyrant under feet. But because the hand of the Dyal showeth the course of the Sun, which never leaveth moving, they were afraid that Dions' affairs should have a sudden change of fortune.  
A certain Noble man of Silesia was very inquisitive with three several Astrologers, to know the manner of his own death. The first answered, he should die of a seaver, the second said, of a fall; the third answered, in the waters. And to make all good, thus (they say) it fell out. First the Fever (forsooth) seized on him; then the frenzy thereof made him cast himself out of a window, and that window was over a Moat; and so he fell into the water, and there perished. The like tale do the Country people tell of our Merlin; the the King talking with Merlin about men's fates, caused a Falconer of his to pass by disguised, and demanded, what kind of death should that man die? Merlin answered, he should be hanged. The same man coming by the second time, in another disguise, and the like demand made, he answered, he should be stabbed; and the third time it was resolved he should be drowned. And thus (they say) it happened: The King being on hawking, the Hawk took perch on a tree hard by a River side: the Falconer climbing up to fetch down his Hawk, a grain of a branch got hold of his neck, and there he hung; that breaking he fell upon a splinter, and it stabbed him; that not holding, he fell into the River, and so was drowned. That the Magastromancers may thus contradict themselves, and one another, is easily to be believed: but that their various predictions were thus completed, let the faith thereof be with the Authors.  
johanues Albertus, Archbishop of Magdeburgh had the Moon in Aries, in the sixth house; which signified health, but the Moon was environed by Mars, and he in Aries; and by Saturn, and he in Taurus; and the Sun and Mercury opposite; and those more manifest signs of daily, and cruel diseases.  
Tarestius or Tarchetius, a great Mathematician, who being given to the calculation of Astronomy, for the delight of speculation only, was entreated by Marcus Varro to search out what hour and day the nativity of Romulus was, who having throughly considered the adventures, acts, and gests of Romulus, how long he lived, and how he died: all these being conferred, he did boldly judge, that Romulus was conceived in his mother's womb, in the first year of the second Olympiad, the 23 day of the mouneth, which the Egyptians call Cbaeas; and now is called December, about three of the clock in the morning; in which hour there was a total eclipse of the Sun: and that he was born into the world the 21 of the month of Thoth, which is the month of September, about the rising of the Sun. Now is not this old way of calculating a Nativity, quite contrary to the new? But of the twain, which is the most certain? that a priori, or a posteriori? sc. from the acts and accidents of life, to the birth: or from the birth to the acts and accidents of life? The Historian notes the one for false and vain; what then is to be thought of the other?  
In the time of Kenneth King of Scots, appeared two dreadful Comets; one before the Sunrising, the other after the setting; also armies were seen in the air, and noises of arms, and horses heard. Also a Bishop's Crosier staff was burned, as he held it in his hand, in time of service, and could not be quenched. But the prodigies were not so various, as were the prognosticators interpretations; whereof some were delivered for good, some for bad, but none for true.  
When the Image of Apollo Cumanus wept, some of the Aruspects were for the casting of it into the sea, because of the terrible portent: but other more skilful heruspicks, were for the intercession, because the Images weeping portended prosperous things.  
Proteus is a proverb of versatile mutability. And of him that part of story which is least fabulous, is this. Proteus was an Astrological magician; and is said therefore to transform himself into so many shapes, because of his various and contrarious opinions, vaticinations, predictions, and prestigious pranks. A fit emblem of all such, that are seldom like themselves.  
Colophonius Xenophanes, one who confessed there to be Gods, denied all divination. All the rest besides Epicurus, babbling about the nature of the Gods, approved of divination; although not after one way. Dicaearchus the Peripatetic took away all other kind of divination; and only left those of Dreams and Fury. And besides those, Cratippus rejected all the rest. Panaetius indeed durst not deny the power of divining altogether; yet he said, he doubted of it. Xenophon took all kinds of divination quite away. The chief articles that were objected against Socrates, were contempt and rejection of Oracles. Eudoxus Gnidius was wont to say, that the Chaldaeans were by no means to be credited in their observations or predictions upon the lives and fortunes of men, from the day and hour of their nativity.  
Two men, before their contest at the Olympic games dreamt the like dream, viz. that they were drawn by four swift coursers in a Chariot: they both consulted one Prophet, and he prophesied to the one, that he should win; and to the other, that he should lose the prize.  
One told Vitellius, that the circles which appeared in the waters like crowns, were abodes of Empire; another of them boded thereupon, that either they signified no such thing, or else but the instability thereof.  
The fame is, that julian on a certain time inspecting the entrails, there appeared in them the sign of the Cross environed with a crown. Some that partooke of the divination, were cast into a fear hereat, that the Christian Religion should gather strength, and that the doctrine of Christ should be perpetual; taking it for a sign both of victory, and eternity. But the chief divining Artist among them, bade the Emperor be of good cheer; for the victim portended prosperous things according to his own desire: because the mark of the Christian religion was circumscribed and coarct; as a token that it should have no large spreading in the world.  
julian again meditating war against the Persians sent to the Oracles at Delphos, Delos, and Dodona; and they all consented to encourage him, promising him undoubted success. But there was an old prophecy of former diviners, that utterly thwarted them all: for it foretold, that it should be exitial to the Emperor and people of Rome, whensoever he passed with his army beyond the River Euphrates, and the City Ctesiphon. And thereabouts was julian slain, and his army overthrown.   

22. Of juggling predictions, forged divinations, and ludibrious mock-charms, as operative as the rest; and all alike effectual, not from themselves; but from the Agents, or Patient's superstition, and credulity.  
SErtorius a notable Captain, was wont to feign visions, dreams, and divinations; and pretended himself to be informed of many future events, by a white Hind, that a skilful friend had sent him, to be his instructor in those mysteries: and by these very devices, kept his Soldiers in order and courage; and so achieved many notable feats and victories.  
Two Country fellows came to Vespasian, entreating his help in their cure, as the Oracle of Serapis had showed unto them. One of them was blind, and he was told, that if Vespasian did but spit in his eyes, that should restore his sight. The other was lame of his thighs, and he was told he should be cured, if Vespasian did but touch the part affected with his heel. The good Emperor was somewhat scrupulous to make experiment of a thing so vain and improbable; but at the importunity of his friends, and earnest suit of the parties, he was drawn to do as the Oracle or vision had directed; and the effect presently followed thereupon. Namely, upon their superstition, and the devil's illusion; for the Serapidane Devil was a raid, that his divining Oracle would fall to the ground, now that Christianity began somewhat to appear in Egypt; and therefore he sent his patients to implore the help of Vespasian, that by the rarity of the miracle he might hold up the majesty of the Oracle.  
Alexander's soldiers being greatly terrified and disheartened, because of a bloody Eclipse of the Moon; hereupon he (secure of all events) called for the Egyptian presages, and commanded them to express their skill. They concealed the cause of the Eclipse, and their own suspicions from the common sort; but forged this interpretation, That the Sun was over the Greeks', and the Moon over the Persians: and as often as she was in an Eclipse, did portend the slaughter and ruin of that Nation. The credulous soldiers hereupon conceived hope, went on, and prospered.  
Pheron an Egyptian King, had a disease of a strange cause, but of a stranger cure. He was struck blind for casting a dart into Nilus, and so continued for the space of eleven years; then consulting the Oracle about his recovery, it was answered, he must wash his eyes with the urine of a woman, that had never known other than her own husband. First he made trial of that of his own wife, but it would not do: and of many others more, and at last he light of one whereby he recovered his sight. And forthwith called all those other women together, and burned them; and married that one himself, whose water was so sovereign.  
The Dictator's, Emperors, and people of Rome, were taught by their augurizing and aruspicall Diviners, certain devotory odes, or forms of direful execration, full of barbarismes, and profaneness; that so the imprecating of the one added to the others vaticinating, might make the ominating much more forcible and effectual.  
Erasmus having in familiarity one Bibliopegus, a Dane; they two being pleasantly disposed together, Erasmus jestingly bad him take a knife, and open any lease of Homer's Iliads, and choose any verse on the right side of the lease, and he would thence undertake to tell him his fortune. Bibliopegus having observed all circumstances very strictly, Erasmus began to predict, that he should marry a wife very rich, but so ill conditioned, that he should be forced to desert her. And the event of this jest fell out in good earnest.  
Hemingius while he was a young Student, in a Logic Lecture, recited these verses, used in the Schools; 
Fecane cageti, Daphenes, gebare, Gedaco,  
Gebali stant, sed non stant Phoebus, becas & hedas.  Hereupon he added in jesting manner, that these verses were very effectual against a Fever; if the several words were inscribed upon a piece of bread, and given to the sick man in order, so as to eat every day a piece, with the word inscribed. Now there happened to hear him a good honest simple man, who not apprehending the jest, believed all to be spoken seriously. And within a few days after, having a servant of his fallen sick of a Feurr, gave him a piece of bread the first day inscribed with the Fecane; and so every day in order to the last word; and then he was cured. Others likewise seeing the efficacy of this amulet followed the example, and obtained the like effect. Till at length the jest of it came out, and so the virtue of it ceased.  
Gotschalcus, and Wierus relate this story (one from his own knowledge, the other from another's report; and though they vary in circumstances, yet they agree in the effect.) A certain woman grievously troubled with sore eyes, light upon a certain knavish Scholar, to whom she complained of her infirmity, craved the help of his art, and promised liberally to reward him. He, either to make sport, or in hope of gain, promised to help her: and to that end, took a piece of paper, wherein he wrote such kind of Characters as were never invented or seen before; and underneath them wrote these words in great Letters, The devil pull out thine eyes, and stop up their boles with dung. This he folds up, and wraps it in a piece of cloth, and ties it about her neck, and bids her have an especial care that it be not taken thence, nor yet opened, or read by any means. All this she observes awfully, and her watery eyes were cured. About a year or two after, either she let fall off through carelessness, or else had a desire to see what was there contaned; the charm then being opened, and read, and the cursed contents thereof understood, and abhorred, it was cast into the fire; which done, her sore eyes returned in as grievous manner as before.  
I have read it in an Orthodox divine, that he knew a young Gentleman, who by chance spilling the salt of the Table; some that sat with him said merrily to him, that it was an ill omen, and wished him take heed to himself that day: of which the young man was so superstitiously credulous, that it would not go out of his mind; and going abroad that day, got a wound of which he died not long after.  
Old Ennius feigned many answers of the Pythian Apollo, and delivered them in verse; when as Apollo had long before left off his poetical prophetizing: and yet even these spoke as true, and was found as effectual, as any of the rest.  
Numa Pompilius, Scipio Affricanus, Lucius Scylla, Quintus Sertorius, Minos' King of Crete, Pisistrates the Athenian Tyrant, Lyeurgus, and Zaleucus, are all noted for assimulating of religion, or a feigning of divination and oraculous predictions: and nevertheless prevailed by this means, and ruled both by Laws and arms.  
Persia being oppressed with the sordid domination of the Magicians, Darius the King with some adjutors of like dignity, entered into a pact, that they should ride to such a place before Sun rising, and whose horse neighed there first, it should be taken as an omen to make him King. Now Darius his Groom, to effect it the more prosperously for his master, had rubbed his hand in the genital parts of a Mare, and when they came to the place, stroked the horse over the nose, which presently neighed upon the smell. Whereupon all the rest alighted, and as from a divine suffrage, saluted him King.  
Alexander Severus, yet a youth, and dreaming of nothing less than an Empire; making (as boys used) Virgilian lots; light upon certain verses that seemed to portend or praesignifie the Roman Empire to him. Yea many such verses both of Homer and of Virgil, have been often used to that end; and have proved as significant and effectual, as any presaging Oracle of them all.   

23. Of the enigmatical, obscure, amphibolicall, ambiguous, and aequivocating (so. so deluding speeches, studiously and industriously delivered, by oraculous, magical, sorcerous, and astrological predictors, or diviners.  
Pyrrhus' King of Epire perceiving the power of the Romans, against whom he went, consulted the Oracle of Apollo, and it gave him this doubtful answer, 
Aeacides, I say,  
The Romans conquer may.  Which he interpreted to himself in the best part, but found the event as various as the words were dubious.  
Croesus' that rich King of Lydia, consulting the Delphian Oracle, which he himself had so munificently adorned; to show its gratitude, it resolved him this Riddle, 
If Croesus fearless shall pass Italy's river,  
A Kingdom great, wealth greater shall be shiver.  He now thought he should destroy another's wealth and power, and not his own: But instead of bringing Persia within the power of Lydia, Croesus himself fell into the hands of Cyrus. And the Oracle gloried, that which way soever it happened, it still spoke true.  
While Alexander was in a fight, some that stood by him saw or imagined an Eagle fearlessely fluttering over his head: then Aristander (the only diviner) carrying a laurel in his hand, and shown the soldiers a token of victory. But it is uncertain of which he spoke, the Laurel, or the Eagle.  
An ginger advised Epaminondas the Theban, to take heed of the Sea, for that would be fatal to him. Which he therefore carefully avoided, but found his death in a wood, which was called by that name.  
Another of them bad Philip of Macedon, take heed of a Chara ret, or Cart, as a thing dismal, or dangerous to his life: whereupon he not only refrained, but proscribed the use of all such; yet nevertheless had his deaths wound given him in a City of such a name: others say, the hilt of the sword that killed him had a Chariot engraven on it.  
Near heard news from Apollo at Delphos, that he should take heed of the siventy third year of age: which made him very secure, being then but about the age of thirty three. But he understood not (till it was too late) that it was meant not of his own, but of the age of Galba, who shortly after succeeded him.  
Hannibal was foretold, that he should not die, but in the land of Lybia: and when he thought himself secure, as fare enough from that; he took his death in a little village called Lybissa.  
Inlian deluded by an Oracle, in the ambiguous word thera, signifying a beast, and a river; dreaming of nothing else but victory in his Persian war, was there slain.  
Caligula consulting about his geniture, Sylla the Mathematician affirmed that his death was approaching. The Antiatine Letts admonished him to take heed of Cassius. For which cause he caused Cassius Longinus, than proconsul of Asis, to be slain: unmindful that Chaerea (the man that did the deed) was so called.  
Zene the Emperor was told by his vaticinating prognosticators, that he of necessity should be shortly in Constantinople; he presumed it of the City, and that he should go thither in triumph, and state: but his men being beaten, and fled, he casually retired into a castle, which the inhabitants thereabouts called by that name, where he had leisure to see and bewail his delusion.  
Alexander besieging Tyrus, dreamt he saw a satire: The Diviners expound it, Satyrs, sc. Tyrus is thine.  
Commodus being about to give battle to the Saracenes, dreamt he was going to Thessalonica; the Soothsayers thus interpret it, Thes alle nikin, sc. leave the victory to another; and so he did.  
Appius consulting the Pythian Oracle about the event of the civil war betwixt Caesar and Pompey; was answered, that war was nothing to him, he should obtain the cell of Eubea: He now supposing that Apollo admonished him not to embroil himself in that danger, withdrew himself to that place (presumed a place of quiet and honour) but there he got a disease, and found a grave.  
Daphida, or Daphas a Sophister, would needs make himself merry with Apollo's Oracle, or some of his vaticinating Priests, and consulted how he might find his horse, when as he never had one: it was answered him, he should find his horse, but it should dash out his brains. At length Actalus (against whom he had railed) got him, and threw him headlong against a stone or rock so called. This end he had, for abusing the authority, not deriding the Oracle.  
Pope Sylvester the second enquiring at his brazen head, how long he should live in that Papal dignity: the devil answered out of it, he might live long, if he came not at Jerusalem; now when he thought himself most safe, he was suddenly stricken  a deadly fever, in a Church at Rome called by that name.  
Pope Alexander the sixth, who was himself addicted to Necromancy, was inquisitive how long he should continue in the Popedom? It was answered nineteen: which he understood of years; but it was completed in ten years and nine months, as some say: or as others, in eleven years and eight days.  
A certain Bishop was forewarned by an ginger, to beware of a fall from a high place: he hoping to avoid the threatening of the Stars, kept continually in low rooms. At length news being brought that he was put out of his Bishopric; wretch that I am! said he, that I could not think on this before; for I could not have fallen from an higher place.  
A great Mathematician was consulted, who should be the successor to Stephen King of Poland; he wrote Deus. They were glad of so good a Governor; but soon after came in the Suedian. And the ginger being challenged upon his predication, replied he meant they should read the word backward, and then it was Sued.  
Peter the Hermit, a Soothsayer, prophesied that King john should be no more King of England after Ascension day; which he would have made good in his resignation of his kingdom into the hands of the Pope, and receiving it again upon other conditions. But all his equivocation would not save him from the Gallows.  
Thomas of Ersilton, a Scottish Soothsayer, being asked by the Earl of March, what kind of weather they should have on the morrow? answered, that on the morrow before noon should blow the sorest wind that ever was heard in Scotland. The morrow proving fair and calm, the Earl told him he was much mistaken in his mark. To which he answered no more, but that it was not yet past noon. Then came news of the King's death; upon which the Vizard replied, that was the wind he meant.  
The Earl of Athol trusting to a wizzards or witch's prediction, that before his death he should be crowned openly in the sight of the people; traitorously conspired the death of james the first King of Scotland. For which he was in the beginning of his execution, brought into an open place, and there crowned with an hot Iron.  
junius Brutus going to Delphos with the sons of Tarquin, (whom he had sent thither to honour Apollo with sacrifices and gifts) was fain (for fear of envy to offer his Gold to the divining God in an hollow staff. And the young men consulting which of them should reign: it was answered by the Oracle, he that before other should kiss his mother. Then Brutus (seeming to slip by casualty) purposely cast himself grovelling and kissed the earth, as common mother of them all.  
Tully thus bespeaks Apolle, A whole volume hath Chrysippus filled with thy Oracles, some partly false, and some true by chance: (as it often proves in any kind of speech) some so obscure, as that the interpretation needs an interpreter; and the lot may very well be referred to a lot again: and some so ambiguous, as that they may justly be imputed to a subtle sophister, rather than to a divining answerer.  
Hamilcar the Carthaginian Captain, as he besieged the Syraeusans, in his dream heard a voice that told him, he should the next night sup in the City. At which he was glad, promised himself the victory, and prepared for the assault. But the Syracusans (upon advantage of a tumult amongst his men) surprised him, and so carried him with them into the City, and there he supped, as a captive, but not as a conqueror, as he was made to suppose.  
Cambyses warned by Apollo's Oracle to beware of Smerdis, who set lime-twigs for his Crown, supposed it to be meant of his brother, and so bereft him of his life: but after this, another Smerdis, who was nothing of the blood, and whom the Destinies concealed in the Duke, accomplished the prophecy. The same Cambyses being advised to beware of a Town called Echatana, would never come at any of those which were in his own Dominions; but light by chance into another, where his life ended.  
The night before King Henry the fourth meant to set forward to the holy Land, with an intent to declare his inward repentance for the wrongs which he had done at home, by warring against Infidels: because it had been told him that he should die in jerusalem; it was his fortune to fall sick and die soon after, in a chamber bearing that name here at Westminster.  
Edward the first was made to doubt of Brough upon Stanmire; when as he died at Brough upon the sands.  
An Earl of Pembroke died at Barwick in Wales, whenas he was put in fear of Barwick upon the border.  
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: but was committed to the charge of Sir Anthony Kingston, to convey him to the Tower, if he had not died by the way.  
The Welshmen had a prophecy, that the rood of Dernell Gathrens should set fire on a Forest: a thing so fare from sense and probability, as no man could conceive what it should mean: till Cromwell, meaning to make a scorn of superstition, caused the fire, wherewith no Forest stored with Trees, but a silly Friar should be burnt, to be kindled with that Image.   

24. Of things falling out quite contrary to Magical and Astrological Prognostications or Predictions: and thereupon the Magastromancers themselves justly rewarded by divers, for their delusive way.  
CAius Cornelius Hispalus by an Edict commanded that the Choldaeans within ten days should departed the City, and all Italy; because by their light and lying wits, they made a gain of, and a giune for the people.  
The Magicians of Persia devised many praestigious impostunes whereby to delude and disturb Isdigerdes their King: but their pranks being detected, he caused every tenth man of them throughout the Kingdom to be beheaded.  
Maximinus being overcome by Licinius, returned home in a rage, and put to death his fatidicall predictors (that had urged him to the war, in confidence of their oraculous praesagings) as enchanters and seducers, and such as had betrayed his peace and safety.  
Julian that so favoured, and practised all kind of praestigious artifices, in his war against the Persians, was not only hecouraged, and assured of victory by his Soothsayers; but and all manner of fortunate success confirmed unto him by Delphian, Delonian, and Dodonaean Oracles: yet how fatal that war was to him, the event proved; and not only so, but the heavens themselves (without, yea and against the Astrologers) foretold.  
As Sylla (upon an expedition) was sacrificing, there appeared a serpent about the Altar; of this the Ariolists made a sad presage, and would have retarded the exploit: but he proceeded nevertheless, and there followed a glorious issue that day; not from the counsel of the Diviners, but of the Commanders.  
Cicero reports from his own knowledge, that the Chaldaeans had foretold to Pompey, to Crassus, and to Caesar himself, that none of them should die, but in their old age, at their own houses, and with honour; in all which particulars it fell one clean otherwise to them all. So that he wonders any should believe them, that may observe so many events, so contrary to their predictions.  
To their objection, of Flaminius, and his army perishing, because they followed not the Diviners direction; Cicero opposes this answer, that Paulus observed them the year after, and yet both he and his army perished nevertheless. I add, from Orosius, that Flaminius the consul contemning the Diviners counsel, inhibiting his course as unfortunate; went on, and obtained a glorious conquest. Whether it was the same, or another, it is sufficiently confuting.  
It is storied in Livy, that the Augurs ominating disastrous and unfortunate things to the Roman army, from their immolations and inspections: the Captains resolved on the contrary, acquainted the army that all things divined were happy, and promised victory; whereupon they proceeded cheerfully and prevailed.  
Nicias the Athenian, being made to believe (by the Astrologgers' prognosticating upon an Eclipse of the Moon) that is was safest for him, not to stir out of the haven that night, but to stay still in his ships, was there that night surprised by the Syracusans.  
A great aruspicall Diviner would needs forewarn Caesar, not to send over into Africa before winter; yet he did it; and if he had not done it, the enemy had gathered all their forces together, and utterly prevented him.  
After that the Serpents had thrice eaten up the liver of the sacrifices, and the inspecting Augurs had constantly interpreted it for the good of T. Gracchus: yet his unfortunate end followed upon it for all that.  
Maxentius gave himself to magical studies, and incantation, and ripped up women with child, and inquired into the entrails of new born infants, and killed Lions to that purpose, and after a secret manner adjured and invoked Devils; and endeavoured thus to avoid the instant war; and by these arts wholly promised himself the victory; and confided more in his magical arts, then in the good will of his subjects: but the Emperor Constantine, by faith, and prayer, and the power of God, utterly vanquished him, and he was miserably drowned in Tiber, after all. So was Magnentius also vanquished by Constantius, and made to cut his own throat, after all the vain hopes his Magical Diviners had deluded him withal.  
In the time of Leo Isaurus, Masalmas a Prince of the Saracens soon entered Pergamus, although the Citizens thereof (trusting to a certain Magician) had immolated an horrible sacrifice to the Devil; a pregnant woman being cut up, and the fruit of her womb taken out alive, and boiled in a Kettle, and all the Soldiers directed to dip the sleeve of their right hand in the broth.  
Albumazar, that great ginger, prophesied (by his art) that the Christian Law should not last above 1460 years; which we now see falsified some hundreds almost.  
Abraham the jew prognosticated from his astrological observations, that the Messiah which the jews expected, should come in the year 1464. after Christ. Which how true it is, the day hath declared.  
Petrus de Aliaco (one that made no difference betwixt Theology and Astrology) predicted many things against the peace of the Church, which never fell out, but rather the contrary.  
Pope john 21. alias 19 would often out of his Mathematical skill, promise to himself long life, and Popedom, and boast it among his familiars: but died nevertheless of a disastrous casualty within four months after he was made Pope.  
Odo Bishop of Baia, was put in great hopes by his Astrological predictors, that he should happily attain unto the Popedom: but using the means thereunto, he purchased to himself a perpetual imprisonment, and so died miserably.  
Oleph King of Norway was induced, by sundry prognostics of his prevailing, to invade Denmark, but his Navy being scattered, he desperately cast himself into the Sea, and so perished.  
Ericus that conquering King of Swedes, when (by the prognostics of his art) he presumed himself most secure, was taken captive by Ostanes. And Hading, such another of them, after all his presumption was forced to hang himself.  
Guido of Flanders was deceived by a Necromancer (of whom he had learned the Art) by which he had promised him, that whensoever he would, he should pass invisible out of any peril. But that immutation little availed to the safety of his life.  
Frederick Stuphius (who maintained his army with magical money) was notwithstanding taken by Rudolph of Habspurge, and burnt.  
Reatius a praestigious operator, being therefore convented, confessed his circulatory frauds: and afterwards was slain by one whom he had deceived by those his delusory ways.  
Methotin an idolatrous Magician, his fraud's being detected, was slain by a concourse of people, and his body nailed to a stake. And Hollerus such another, was cruelly murdered by his own aemulators.  
A great Calculator confesses, that Sebastian Castalio shown an ginger (to his great admiration) the genesis of his little son, who died in his infancy; and yet that genesis had all the aphaeticall places safe and sound; which might promise a prolonged life, or direct any judge for to pronounce thereupon.  
An Earl of Aspremont would seem to entertain all comers with all kind of dainties, but they were no sooner out of his house, but that horse and man was ready to die with hunger and thirst. A curious inquisitor was carried out of his own house into a very pleasant place, as it seemed, but in the morning found himself laid upon thorns, and almost starved. One Mendoza would present his banquets, but they proved nothing but coals and ashes.  
Hamilear the Carthaginian Captain, led on by the Ariolists, sacrificed all the while he was in fight, in hope of better success; but finding it, in the discomfiture of his party, to fall out on the contrary, he cast himself as a desperate sacrifice into the fire, to quench it with his blood, that had put him in so great hopes, and stood him in so little stead.  
Rhadagusus a King of the Goths, in warring against the Romans, did nothing almost but immolate or sacrifice for auspication, or divinations sake: so that they began boastingly to spread abroad Rhadagusus (who had reconciled to himself the protection and assistance of such Gods) was sure to overcome. But nevertheless he was taken and slain, with above 100000. of his army.  
Papyrius Cursor oppugning Aquilonia, the Pullarian Auspicator would needs be presaging clean contrary to his tokens: whose fallacy being found out, the Consul praesumed a good omen notwithstanding, and beginning the fight, caused the lying Augur to be placed in the front, and the first dart that was cast by the enemy struck him stark dead.  
Eudemus being foretold by a cunning dream-speller, that although he was now in exile, yet he should return to his own Land within five years: within which space he notwithstanding died in ●●racusa: but to make his prediction good, he said, he meant his grave which is every man's own land.  
Constantia an honourable dame of Rome, having received assurance from Astrologers of a long, healthful, and most happy life, fell sick within sieve days after of a burning fever, and finding that there was no way but death, she strained her husband's hand, and concluded both her speech, and life, with these complaining words, Behold what truth is in the vain pregnosticates of fond Astrologers.  
Ninus who detested all Astrologers, with their deceits, suppressed Zoroaster, who would deal in nothing without their encouragement. Pompey with his guard of prophets lost his head: and Caesar by contempt of Oracles subdued his enemies. justinian exiling all sorts of false Prophets with their bag and baggage, did flourish as a Conqueror; whereas julian admitting them, with all their packs of falsehoods and blasphemous lies, did perish as a castaway.  
At such time as Brittanicus waited for the great lot of the Roman Empire, by the comfort and encouragement of a vain ginger: he lost both life and all, by the rigour of a bloody Tyrant.  
Thrasillus the Mathematician, whom Tiberius had taken into familiarity, presaging good things upon the sight of a ship: but things falling out contrary to what he predicted, Tiberius was purposed, as they walked together, to cast him down a precipice for a falsary, and an intruder into his secrets.  
Seneca, by a pretty fancy, bringeth in Mercury persuading with the Gods, that they would abridge the life of Claudius; if not for any other cause, yet even for 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, than their grounds were sure, the credit of Astrology would decay for ever.  
St. Ambrose telleth of one that prognosticated great store of rain to fall, after an exceeding drought: but none was seen, till it was obtained by the prayers of the Church.  
Galen writeth that none of all those Prophets and Astrologers, whose skill was commended, and their depth admired in his time at Rome, gave any perfect judgement either as touching the disease, the continuance, or cure thereof.  
Manfredus a rare Doctor of Astrology, assured Ordelaphius a Prince in Italy, that that very year wherein he died, if there were any certain knowledge by his art, he should not end his life, before extremity of age had made him lame and unwieldy.  
Paulus Florentinus lived till 85 years 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 dearth of Cattle which was so certainly expected by the Calculators Anno 1558. turned to a wonderful increase of all kinds of sustenance.  
At the same time that the fond Bohemians were afraid to be consumed with sudden sire that should come down from Heaven, as some preachers gave warning, they were almost drowned with a second Flood, by means of excessive showers, springtides, and store of land-waters, that ran down with immoderate abundance, as if God had resolved to descry the falsehood of their juggling.  
At another time, the people were so scared with an universal fear of waters scattered abode by prophets of this kind, as a certain Abbot (seeking to prevent the worst) built him a Tabernacle upon the top of Harrow on the Hill: but the conclusion is, that before Summer was half spent, all the ditches were drawn dry, and the castle perished for lack of water.  
Paul Flerent noting two constellations, under which the State of Florence was refreshed, after long and bloody wars: 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.  
Pencer prognosticated upon the last Comet, that our bodies should be parched and burned up with heat; but how fell it out? Forsooth we had not a more unkindly Summer for many years in respect of extraordinary cold.   

25. Of the Heavens calculating their own purport, without the help of an Artist: and the suspicion of Magastromancers predicting rather by diabolical instinct, or the suggestion of their own Familiars, then from any virtue of the stars.  
THe day before julian died, one (and he an heathen) watching over night, saw a conjunction or compact of the Stars, expressing thus much in legible characters, To day is Julian slain in Persia. Also Didymus Alexandrinus had a vision of white horses running in the air, and they that road upon them said, tell Didymus, in this very hour julian is slain, and bid him tell it to Athanasius the Bishop.  
Constantine in his holy meditations, calling up his eyes Eastward towards Heaven, saw the similitude of a Cross, wherein were stars (as letters) so placed, that visibly might be read this sentence in Greek, In this thou shalt overcome.  
At what time Caesar was in the battle of Pharsalia, one Caius Cornelius a notable prognosticator in Milan, beholding the flying of Birds, cried out, Now they give the onset on both sides; and a little after (as a man possessed with some spirit) cried out again, O Caesar, the victory is thine. Such was that of Apollonius concerning Domitian, of which before.  
Numa Pompilius, a Magician or Sortiary not inferior to any, had frequent and familiar company, confabulation, and congression with Aegeria a Nymphish devil. Simon Magus had a dog, they say, could speak, and do many prodigious pranks. Quintus Sertorius had an Hart which he consulted withal. Pope Sylvester the second had a dog, which he held more dear than the Kingdom of Naples. Laurentius also had such an one at Rouen. jodocus de Rosa had the devil in a Ring. Petrus Apponensis, a magical Physician, had seven spirits, which he kept in glasses. Andrea's an Italian had a great red dog that would do many prodigious feats. Faecius Cared●us is said to have an acry spirit very familiar. Stephen Gardiner had his darling cat. john Faustus had a dog called prestigiar. And Cornelius Agrippa had another called Monsieur. A French Baron had a cat that vanished into the air because he chid her▪ And it is reported of an English one, that had such another, which did in like manner.  
The same day that the Torensians overcame the Crotonians in Italy, the victory was told at Corinth, Athens, and Lacedaemon.  
Mercury minding to try the skill of Tiresias in vaticinating, stole his Oxen, and came to him in the shape of a man, and told him they were lost. Out they went together to make conjecture of the thief by Augury, and the blind presager bad Mercury to tell him what bird he saw? he answered an Eagle flying on the left hand; that (he said) signified nothing to him. Again, he asked him, what bird? he answered, a Crow, sometimes looking upwards, sometimes downward. Then understanding all by instinct, that Crow (said he) swears by heaven and earth, that thou canst restore me my Oxen again if thou wilt.  
When Caius Marius had overcome the Sicambrians, at the River Mosa, the news of the victory was presently carried to Rome by Castor and Pollux the Starry gods; or as others say, by the Impish devils themselves. Plutarch reports many examples of demonicall familiars, carrying news of victory to the Romans in a moment, from the remotest regions.  
Gleombrotus sequestering himself from the society of men, and frequenting solitary woods and caves, to become more inward with Satyrs, was informed that there were Daemons wand'ring up and down to inspire dreams and Oracles, and furnish men with prophecies and predictions.  
Lactantius is of the mind that the cutting of the Whetstone by Accius Naevius, and the drawing of the Ship by the Girdle of Claudia the Vestal, and the like were obtained by their Familiars. To which I may add Thucia's drawing water in a sive.  
jodocus de Rosa was wont to say, that he would put none other Messenger in trust with a cause of weight, then him that lodged one night at Constantinople, and the next under his Signet.  
The spirit Orthon brought intelligence out of all corners of the world to Gaston Earl of Foix.  
The Spirit or Familiar which daily called upon Alaricus (as he related to a certain godly Monk) to begin his voyage towards Rome, came from the devil's court undoubtedly.   

26. Of Astromancers turning Pantomancers; or presaging, not only upon prodigies, but upon every slight occasion, by every vile and vain means: and so occasioning superstitious people to an omination upon every accident, and after any fashion.  
DArius in the beginning of his reign, but changed the scabbard of his Sword, from the Persian into the Grecian fashion: and the Chaldaeans (loath to let slip any occasion of keeping their art in ure) strait way prognosticated thereupon the translation of his Kingdom to the Greeks'.  
A Raven let fall a clod upon Alexander's head, and it broke to pieces: and then flying to the next Tower, was there entangled in pitch: Aristander interprets it as a sign of the ruin of the City, with some peril to the King's person. But what was last and least prognosticated, was first and most found.  
Alexander steeping Barley (as the Macedonian custom was at the making of walls) the birds of the air came and picked it up. Now many took this for an unlucky token. But the diviners (that would spend their verdict in the most trivial matters, rather than sit out) told them it betokened, that that Corn should nourish many countries.  
Cicero derided the Baeotian vaticinators, for predicting victory to the Thebans, from the crowing of Cocks. So doth he the Lanwian Aruspicks, for making such a marvellous portent, in that the Mice gnawed the Belts.  
The City of Rome being mightily devested by the Gauls, the Senators began to deliberate, whether they should repair their ruined walls; or flit to Vejos. Now a certain Centurion of theirs coming by at that instant, commanded the Ensign to set down his Standard, or Banner in that place, saying, it was best for them to abide there. The Senators over hearing that voice, interpreted it as an omen, and so desisted from consulting any longer about their migration, or removal, but resolved to stay at Rome still.  
Lucius Paulus being about to war with King Perses, as he returned from the Court home to his own house, his little daughter met him, whom he kissed, and asked her why she looked so sad? she replied, Persa was dead, meaning her whelp or Puppet. And this he took to be an omen or presage of the vanquishment and death of Perser.  
Caecilia the wise of Metellus, leading a Niece of hers (now marriageable) to the Temple, to hear some hopes of a good husband; she standing long there, and hearing no answer to any such purpose, desired her Aunt she might have leave to sit by her: That thou shalt (said she) and I will yield thee my seat. This the Virgin accepted for an omen, that she should succeed her in being married to Metellus after her decease.  
Caius Marius fleeing to the house of Faunia for safeguard, set up his Ass, and gave him Provender; which he refused to eat, but got out, and went into the water: and that made him to ruminate, that there was no safe abiding for him in any house or country, but he must get him to sea.  
Pompey being routed by Caesar, fled for safety to the Isle of Cyprus; and spying there a stately building, asked the name of it; it was answered, that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this he sighing interpreted, as portending ill to him, touching the Empire or Kingdom.  
They of Perianna imploring the aid of the Samians, against their adversaries of Cerra: they to deride them, sent them a Sibyl in a little Bark; which they interpreted as a good omination. So they of Apollonia being in distress, and sending to the Epidamnians for succour, they returned them answer, that they would send the river Aeas for their relief: which they accepted as a good omen; and making the river Captain in chief, got the victory, and afterwards sacrificed to it, as a God.  
The old Druids gathered a Serpent's egg at a certain time of the Moon, according to certain rites and ceremonies; and so reserved it for omination of victory and prevalency in wars, strifes, contentions. And such an one a Noble man of Rome, is said to have hatched in his bosom in a controversy that he had with the Emperor Claudius.  
O Zoroster it is said, that he laughed at his birth; and that his brains beat so hard, that they beat off the hand that was laid upon his head: and this must signify his profound science. Plato while an infant, and asleep in his cradle, there sat honey Bees upon his lips: and this must signify his Eloquence. To Midas in like manner there came pismires and carried grains of Wheat into his mouth: & this was a prediction of his riches. Servius Tullius, a mean child, while he was sleeping a flame appeared to shine round about his head; and this was made to presage a crown. Roscius his nurse awaking observed by moonlight a Serpent as it were embracing the child: and this must prognosticate his eminent fame and glory; although his height was a Stage player. If these occasions were not slight, yet could there be slighter divinations, or more worthy to be slighted?  
Alexander's father dreamt that his mother's belly was sealed with the impress of a Lion upon it. Hecuba, when she was bringing forth Paris, had a vision of a firebrand, or burning Torch, that should set on fire Troy, and all Asia. There appeared unto the mother of Phalaris the image of Mercury, pouring forth blood upon the earth. The mother of Dionysius dreamt that she brought forth a satire. Add to these and the like, the prodigious birth of Zoroaster, their Prince and master, and then ask the Magastromancers, what need such prodigies at births? and such presagings upon them? if the natalitiall conjunctions be sufficiently portending without them.  
The Oracles themselves would give answers to any kind of questions, were they never so trivial; and would presage the erection and restauration of scenical interludes (as parts of divine service) though never so ludicrous: And would enjoin and accept of divining means, matters, instruments, rites, ceremonies, though never so ridiculous. As among the Colophonians in jonia there the Oracle would afford them the virtue of prophesying from the drinking of water. Among the Branchides in the same Province, from the sucking in of certain vapours. In another Oracle a woman sat upon a Trevet at the mouth of a cave, and was filled with the fury of divination. In another a glass was let down into a fountain, by a slender thread and after sacrifices and imprecations, the images of things future were seen in the glass. In another, they descended into a fountain, and so vaticinated as they desired. In another, they consulting burnt lamps, offered Incense, gave gifts, and put their ears to the mouth of the Image; then stopping them, they went out of the Temple, and opening them again, the first voice they heard from any they met, they took it for an Oraculous answer. In another they judged of things future by casting of Dice, etc.  
Several Countries had their several ways of divining, and all of them esteemed alike acceptable to the Gods, and alike effectual among themselves. Tacitus writes thus of the manners of the Germans, that they sing as they go to war, and encourage each other by their Bardian odes, acquiring the fortune of their fight by their singing, and he that makes the harshest noise is thought to do it best. They take this to be much of providence in children, (especially females) neither neglect they their counsels and answers. Velleda the Prophetess (although she was a trouble to them) they held for a Goddess. Auspicies and Lotteries they observe especially. And for lots the custom is simple. A bough cut off from a fruitful tree they divide into lesser branches or slips; and those distinguished by certain marks, they cast carelessly upon a white garment: and in public consulting use the ministry of the Priest; in private of the father of the family; who looking up to heaven takes up every one of them thrice, and interprets them according to the impressed marks. If any forbidden, there's no more consulting for that day: if it be permitted, then to answer the faith of the auspicies, they go on to interrogate the voices and flights of birds. It is also the property of that Nation to experience the presages and monitions of horses. They are nourished publicly in woods and groves; white they are, and touch no common work; only put into a sacred chariot they are accompanied by the Priest, and the Prince, and so they observe their neighing and sweeting. Neither is there more faith had in any other auspicie either by the common people, the Nobles, or the Priests. For they conceive these to be the Secretaries of the Gods, and themselves their ministers. There is another way of auspicie, whereby they explore the event of war: they get a captive by any means of that Nation with which they war, and commit him and one chosen out of their own common sort, to try together in their own Country arms: and the victory of the one or the other they make to be a great presage to either side. They couple not, unless some sudden thing chance, but on certain days when the Moon gins to be in the full; for that they believe to be a most auspicious beginning for the doing of business.  
The mother of Sapor King of Persia being with child, and it doubted whether it was a male or a female she went withal, (for if it proveda female, it might not succeed in such dignity.) For this cause the Princes convented the Magicians, to try their skill, and pronounce upon the birth. Therefore they brought a Mare ready to foal, and the Magician's vaticinated upon it; and it falling out according to their prediction, they thereupon concluded, it was a male child the Queen went withal: upon this they without delay laid the Crown upon the Queen's belly, and proclaimed the child scarce conceived to be their King, according to their Country's rites and laws.  
Augustus and Mark Anthony were playing together, and what a business of caution a mathematical Egyptian presager made upon it? advising the one (as concerning their after earnest) to take heed of the other, as whose genius was too strong for him, or his daemon afraid of his.  
As Pope Engenius sung Mass in the Church of Rheimes, some drops of the consecrated wine chanced to be spilt; and what prognosticating was upon it? And no less was there upon Thomas Archbishop of Canterbury his singing a Requiem the same day he was reconciled to the King.   

27. Of the treasons, treacheries, conspiracies, seditious ambitions, usurpations, turbulencies, and busy meddlings, of Magical and Astrological diviners, against Princes, Magistrates, Kingdoms and States.  
CAmbyses having added Egypt to his father's Kingdoms, could not endure their magical religion, but abominating their superstitious ceremonies, caused the Oraculous Temples of Apis, and others, to be pulled down. At length he was murdered by means of two Magicians, who concealed his death, and usurping upon his Kingdom, reigned in his stead, and name. But their boldness being detected, they were apprehended and suppressed by Darius, who therefore by the consent of all was chosen King.  
Cobares, a man of magic art (if an art it be, and not a vain man's deceit) yet what ever it be, he was more notable for his profession of it, then for his knowledge in it. He (at a feast) would needs be counselling Bessus the weaker to yield to Alexander the stronger: which meddling of his was so ill taken, that he hardly escaped his throat cutting; and he likewise took so ill the rejection of his counsel, that he defected and fled to the contrary part. Now what unhappy politicians are such as these (both to themselves and others) that if they may not be accepted for busy counsellors, turn malcontented fugitives.  
Alexander being about to scale the walls of a City, Demophon the diviner would needs dissuade him from some apparition of unfortunate signs. Of whom the King demanded, if it would not trouble him to be interrupted in his Science? which he acknowledging, the King replied upon him again, avouching, that in his greatest affairs he found always no greater distraction, and disturbance, then that of a superstitious pragmatical Soothsayer.  
Nicius the Athenian Captain kept a Soothsayer continually in his house; pretending it was to consult with him about the great affairs of the Commonwealth: when as it was only to inquire about his own business, or to promote his own ambition.  
Alcibiades to promote his own ambitions, suborned certain predicting Soothsayers, to presage happy success, and honour to the Athenians, in their Sicilian war, although his end served, it fell out clean contrary.  
Meton the Astronomer very politicly feigned themselves mad, and fired his own house, pretending a mislike of the celestial signs, as touching the common success in that war: but his end was to himself, sc. to release his son, engaged in that voyage, and so to ease himself (let the Commonwealth sink or swim) of the charge of maintaining him there.  
While Fadus governed the Province of judaea, a certain Magician, Theudas by name, persuaded the people to follow him to the River jordane, (taking their substance along with them) and he would divide the waters, as heretofore; and so work their deliverance. But Fadus pursued them, dispersed the seduced multitude, took the Magician and cut off his head.  
Another time, an Egyptian coming to jerusalem, feigned themselves to be a Prophet, but was a Magician; he persuaded the popular multitude to go along with him to Mount Olivet, and he would there show them strange things for their freedom: but Faelix followed upon them, and slew hundreds of them: only the Egyptian escaped, by vanishing out of sight.  
Another Magician seduced the people, leading them out into the Wilderness; promising them safety, and rest from their evils: but Festus followed straight after them, and slew both the Seducer, and many of those whom he had seduced.  
Many Soothsaying Astrologers (grudging at the least increase, or ease of the Church) had gathered themselves together, to consult about the praenotion of Valens his successor: and having tried all kind of divination, at length they made a wooden Trevet of Laurel, and used such execrable and diabolical incantation, that they observed a conjunction of these letters THEOD, which they expounded of one Theodorus a Pagan, and useful to their purpose: presuming on the power of their constellation, or constellated figure, to depose or set up whom they thought good. But Valens understanding it, slew both the diviners, and the party they had divined upon. Yea, his fury was so implacable, that it extended to all, either of that sect, or name.  
Eugenius a Schoolmaster, by the means of Arbogustes, a treacherous officer, and of Hyparchus, a politic presager, having strangled young Valentinian, usurped the Empire; presuming he should attain to what he went about; being thereunto induced by the word of those that took upon them to predict things future, from the immolation of victim, inspection of entrails, and observation of the Stars.  
Thrasyllus the Mathematician, having predicted certain joyful things to Nero, and they falling out quite contrary: he determined to cast him headlong into the sea, as a falsary, and rash intruder into his secrets. Yea the same Nero had an odd way of exploring his Magical predictors; and if there were found the least suspicion of vanity or fraud in them, he would cast them (as they walked upon a precipice) headlong into the Sea: and many times would do it, lest they might be the bewrayers of his secrets; for he, who knew their treacheries, durst trust none of them.  
The ancient Britain's deeply drenched in superstition by their magical Druids, were so enslaved to them, as that they usurped the determining of all controversies, public or private; concerning all matters or causes criminal, or real: so that they took upon them to award recompenses, or penalties, as they pleased; and who ever he or they were that refused to stand to their judgement; him, or them they presently interdicted, forbidding all commerce with them.  
It is recorded that in France, the Magicians, Astrologers, Sortiaries, Sorcerers, Wizzards, and Witches, were so numerous, that they began to boast themselves not only for a society, but for an Army; and to profess that if they could but get some one in authority to be their Commander or leader, they durst wage war with any King or State; and doubted not of the victory through the virtue and power of their art: Like as the Huns (by those very means) had formerly done against Sigebert King of France.  
Peter of Pomfreit, that hermetical Vizard, by buzzing his prophecies into the people's ears, sought to make the commotion against King john. And in Ketts commotion, one main promotion of it was, upon the false prophecies that Hob, Dic, and Hic, (meaning the rustics) with their clubs, should fill up the valley of Dussindale with the bodies of the dead.  
Leoline Prince of Wales rebelled against Edward the first upon a prophecy of Merlin (that gin of error) how he should be shortly crowned with the diadem of Brute. But his head was cut off, and crowned with Ivy, and there was his end.  
The Persi in Magi were not only contented to be honoured by their Kings, but usurped the Kingdom to themselves. The Egyptian Priests, or vaticinators arrogated great honours for their praevision and predication of suture things, both by their sacrificings, and by their skill in the stars.  
Numa Pompilius, Lycurgus, Solon, Minos, Zamolxis, pretended their Laws from jupiter, Apollo, Mercury, Minerva, and other predicting Oracles; that so they might the more easily impose upon, and domineer over the slavish people.  
Aristocrates King of the Arcadians, aiding the Messenians against the Lacedæmonians; they so corrupted him with gifts, and besides he was so blinded with the unprosperous signification of the entrails, that upon the joining of the battle he disheartened his own soldiers, and fled; and so basely betrayed his old friends the Messenians.  
While Servius Tullus reigned, one had a very fair Cow, of which the oraculous predictors gave out, that whosoever should offer that Cow to Diana, he, his Country and kindred should attain to great authority and rule over the whole world. Now the owner of it bringing it to Rome, to offer it in behalf of himself and his, the presaging Priest of the Temple, commanded him not to offer it till he had washed himself; and while he went forth so to do, he sacrificed it for the advantage of himself, and his like.  
Libo Drusus, a lose rash young man, was encouraged by Firmius Catus, through the confidence of Chaldean promises, magical mysteries, and interpretations of dreams, to make insurrection against Tiberius Caesar: but in the end was driven desperately (his servants refusing) to lay violent hands upon himself. Immediately upon this the Senate consulted for the expelling of the Mathematicians and Magicians out of Italy, and L. Pitnanius, one of their number, was cast down a Rock.  
In Catiline's conspiracy, Lentulus was accused both by his letters and speeches which he used out of the Sibyl's books; that the Kingdom of Rome was presaged to three of the Cornelian family, viz. Cinna, and Silla, and himself, the third to whom it was fated. And moreover, that now was the twentieth year from the burning of the Capitol, concerning which the haruspicks by their prodigies had given answer that civil wars there should be rife and bloody.  
The haruspicks portended great and wonderful things for the promotion of Caius Marius his ambition.  
In the second Punic war (besides a tumult and distraction in the State) such a confusion there was in religion (as the cause and continuance of the other) that men, women, young, old, noble, plebeians, all sacrisiced and prophesied as they listed: and he or she was no body that could not presage of one disastrous event or another.  
Apollo gave such perplexed answers to the Lacedæmonians (in their troubles) that a Pagan Philosopher was provoked to tell him plainly, If thou hadst answered thus in quiet times, it had seemed frivolous to all; only thy ignorance lurks under our fears and distraction; because such things are most impressing and credited in such kind of times.  
Apuleius (saith St. Augustine) an African and therefore best known to us Affricanes, for all his magical arts could not attain to a Kingdom: no nor yet to any judicial power in a Commonwealth, for all his judiciary Astrology. Did he modestly contemn these things as a Philosopher? Nay did he not hunt, and hire, and contend with the Citizens of Choas (where he married a wife) about the setting up of a Statue to him? So that if he arrived at no greatness, it was not because he had no will, but no power.  
A certain prophecy given out and published at Rome, at the removing of the Emperor Tiberius, that he should never return any more, occasioned the death of many well disposed Citizens: who venturing too fare upon this little ground, to discharge their Country from the clog of servitude, were cut off by cruelty. About the same time Furius Scribonianus was exiled, because he had enquired after the Prince's death by Chaldeans or Astrologers.  
Mahomet, and Sergius, both of them by magical and praestigious tricks set up themselves; the one for a King, the other for a Prophet.  
Frederick Barbarossa leading an army against them of Milan, they sent an Arabian magician to play the veneficke, and take away his life by poison: which being discovered, and he apprehended; notwithstanding he threatened that he could do it with words, and would do it, unless he were dismissed; yet this moved not the King to fear his malefice: but he therefore inflicted on him the sharper punishment.  
Pope julius the third gave a Cardinal's hat to a youth whom he favoured; and being asked the reason of it, said, That he found by Astrology, that it was the youth's destiny to be a great Prelate; which was impossible except himself were Pope: and therefore that he did raise him, as the driver on of his own Fortune.  
Certain rude uncivil clowns, under a colour of a prophecy, that they should conquer and subdue the holy Land, raked a sort of vagabonds and bankrupts together; who falling forthwith to spoil and robbery, were hanged upon Gibbets almost in every Country as they passed.  
The young Duke of Viseo in Portugal, having once been pardoned by Don Ivan el Grande, at the suit of the Queen his sister; was encouraged by the Mathematicians and Astrologers to rebel again; with assurance that he should obtain the Crown: whereof he not only failed, but besides was deprived of his life by the course of ordinary justice.  
My Lord of Northampton tells the story of two Countrymen of ours, one sometimes professing Greek in Cambridge, the other of the same calling: one contriving treason, sedition, or faction, from the stars, but clapped under hatches when the planets promised most fortunate success: the other undutifully taking arms against his Sovereign: and often confessing, he had never dealt in that attempt, but by encouragement of a certain prophecy, that he should prevail against his Prince by popular devotion.   

28. Of impostorous Magic and Astrology, the causes of preposterous villainy: or the Magastromancers instigating to those execrable acts, which otherwise had never been invented, or intended: And other cursed consequents.  
CAracalla remaining in Mesopotamia, sent to Maternus, whom he had left Governor of Rome, to assemble all the Astrologers and Mathematicians, and procure them to give their opinions secretly, whether there were any conspiracies on foot against him; and to give their judgements how long he should live, and what death he should die. Maternus did so; and (as the Astrologers had advised) wrote that Macrinus, his perfect, was the conspirator; and therefore did warn him to see Macrinus dispatched out of the way. As the Letter came to Caracalla, he was at that instant upon a sport which he would not intermit; & so committed the Letters to Macrinus to read over, and make report of their contents to him afterwards. Macrinus in perusal of them finding himself accused of such treason as he never thought of, and doomed or necessitated to it by Astrological judgement; and considering the Emperor's jealous cruelty, and Maternus his envy, thought there could now be no safety for him, either in excusing or delaying: and so set Martial, a discontented Centurion (whose brother he had caused to be put to death) to murder him.  
Among the other prodigies that were said to prognosticate Domitian's death, there was seen a crown encircling about the Sun. Now because Stephanus signifies a Crown, the Astrologers would have the Crown to signify Stephanus; and he must be the man thus destinied to dispatch Domitian; and this very thing was it that heartened him to do the deed.  
Dioclesian, because a Druid or Sorceress had foretold him, that he should be Emperor after he had slain a Boar: he not only killed all the Boars he could, but slew all the men he knew that had the name of Aper, or Boar.  
Valens understanding, by a constellated figure, that one should succeed him, whose name began with Θ. or Th. thereupon caused divers to be slain, whose names began after that manner.  
Edward the fourth wrought the death of George Duke of Clarence, his brother: instigated thereunto by a foolish prophecy, that one whose name began with a G. should succeed him.  
It was upon a prophecy or prediction, that Macbeth slew Duncane King of Scots: and likewise Banquo, his chiefest friend; because of a prophecy, that his posterity should succeed in the Kingdom. Again, upon a Wizard's prophecy or prediction, that he should never be slain by any man born of a woman; nor vanquished, till the wood of Bernane came to the Castle of Dunsinane; this made him give up himself securely to all kind of wickedness.  
Nisaeus tyrant of Syracuse, being foretold of his death by a Soothsayer, thereupon riotously lavished away all his wealth beforehand. So did a rich man of Lions, upon the calculating of his Nativity, but lived and begged along time after.  
Natholocus King of Scots, desirous to understand somewhat of the issue of his troubles; sent a trusty servant of his to inquire of a Witch: who consulting with her spirits, told him, the King should be murdered, not by the hands of his enemies, but by one of his most familiar friends. The messenger demanding instantly by whose hands? Even by thine, said she. Whereupon he defied her, and bade her go like an old witch; and trusted he should see her burnt, ere he should be drawn to do so villainous a deed: intending to signify it sincerely to the King himself. But by the way, as he returned, many fears and suspicions arose in his mind; especially that the King's jealousy would not be satisfied with his innocency; so that he thought it the surest way for himself to do the deed; and (thus induced) he did it.  
Cambyses dreaming that his brother Smerdis should reign, because he thought he saw him sitting in a regal Throne, contrived his death by the means of one Praxaspes a magician, who peradventure had either magically sent that dream, or else interpreted to that purpose.  
From an old oriental prophecy, that about that time such as came out of the land of judaea, should obtain the whole government of affairs; the Jews slew their governor, and rebelled, but to their own miserable destruction.  
Vespasian being admonished by the Mathematicians to take heed of Metius Pomposianus, because he had an imperial Genesis: whom though he (wiser than to give credit unto such things) nevertheless preferred; yet Domitian was drawn to put him to death upon the self same occasion.   

29. Of Magastromancers eluding Authority; and deluding themselves in a presumption of impunity.  
CLeomedes for many portentous malefices, being fast shut up in a close sepulchre or coffin, with a cover that many men could hardly lift, laid upon it to keep him safe against the day of trial: when the day came he was vanished thence, and not there to be found, neither alive nor dead. When they consulted the Oracle about his portentous escape, it commended him for it, as one of the last of the Heroes.  
Apollonius Tyanaeus being convented before Domitian, when he thought to take punishment of the Magician, he forthwith vanished out of his presence.  
Apuleius accused for magical Arts and practices, before Claudius a Christian Magistrate; instead of confessing his fault, fell to calumniate and traduce the very Laws; for exhibiting the same under such penalties.  
One Diodorus, or Leodorus, a most portentous Conjurer, being therefore condemned, and led to execution: by his enchantments slipped out of the executioners hands, and conveyed himself in the air, from Catana in Sicily to Constantinople. At last the Bishop of Catana caught him at unawares, and caused him to be burnt in a fiery furnace.  
At Cullen a certain Damsel being cited for playing of prestigious tricks; she did many juggling feats before the Nobles, as rending of towels, breaking of glasses, and presently making them whole again, etc. which made them vain sport, and they conclude them to be but joculatory pranks, and so she escaped the Inquisitor.  
David Ebroy a magical Jew made those of his Nation believe that he was the Messiah, come to free them from the servitude of the uncircumcised. The King of Persia apprehending him, he by his sleights escaped out of prison, crossed a broad river, and could never be overtaken.  
One Caesarius Maltes, a praestigious Juggler, being taken at Paris, escaped prison by his circulatory tricks; for which being questioned again in another place, and condemned; the Governor (by his power, and against Law) reprieved him; as much taken with his feats of Legerdemain. But nothing prospered after that in his government, and he died not long after.  
In the territories of Berne, one Scaphius boasted, that he could scape invisible, when he pleased: and so had oft times avoided the hands of his capital enemies. At length (when he grew ripe both for divine and humane vengeance) he was espied (by those that laid wait to apprehend him) through a window; and was so slain with a spear, when he least dreamt of his death.  
Caius Marius, a man ignoble, and a cruel author of civil wars, after the first fight wherein he was vanquished by Sylla; being taken naked and muddy by the enemy, he was brought to the Minturnians, and delivered to the Governor of the City, who sitting in council upon him, gave sentence that he should be put to death presently; and seeing none of the Citizens would undertake the execution, they committed it to a Cimbrian horseman, or some say, a Frenchman, who, about to dispatch the business, heard a great voice out of a dark place; Thou man! darest thou kill Marius? at which the man afraid, let fall his weapon and ran away, crying he durst not do the deed, and so he escaped.  
At Venice a certain maleficall Sorcerer being condemned, made all the locks fall off, and doors fly open; only by a confection of certain herbs, and mussitation of certain charms, and so went his way.   

30. Of God, and the Stars, and men, blasphemed, accused, calumniated, defamed, by, or by the means of Magicians, and Astrologers.  
ALexander, in a distempered mood, having slain Clitus his plain, but trusty friend; afterwards ashamed of so foul a fact; and having no other way to excuse so vile and dishonourable an action, he urged his eligion spellers to try their fatidicall arts, and to inquire whether it was not the ire of the Gods, that had necessitated him so to do? and in conclusion (after much calculating, inspecting, consulting) the Gods are made to bear the blame, in fatally enforcing so foul an act.  
A certain fatidicall Philosopher beating his servant for a fault, the servant cried out of his master's injustice, for punishing him, for doing a thing that was not in his own will, or power. Seeing he himself had taught, that men are fatally necessitated to do either well or ill.  
St. Augustine reports of a Mathematician in his time, who was wont to say. It was not men that lusted, but Venus; not men that killed, but Mars; not men that stole, but Mercury; It was not God that helped, or favoured, but jupiter, etc.  
justin Martyr, Marullus, simeon, Athanasius, Eusebius Emissenus, were calumniated and slandered by Magicians and Astrologers; as if they had been the worst of them themselves.  
Kunegunde (they say was defamed for a whore, by a diabolical vizard; So was Turbula.  
In the time of Frederick the second, there was a Germane sorcerer, that did use to defame men by reproaching them publicly with their most secret sins.  
Blanch wife to Peter of Castille, had presented her husband with a rich Girdle, unwitting that it was enchanted by a certain jew; so that still when the King put it on, it appeared like a snake: Maria de Padilla (the King's Concubine, and the jews Proselyte) having herself a chief hand in it, most calumniously charged the virtuous Queen with her own sorcerous act, instigated thereunto by the envious jew, or Magician: because the Queen had justly wrought the whole sect of them out of power, and favour at Court. But now the King being so embittered by the prodigious apparition, and other magical predictions, the Concubine was so emboldened, that she prosecuted the poor innocent Queen to her death. And after that, so bewitched the King, that she got into her place.  
Elinor wife to Humphrey Duke of Gloucester, was impeached of sorcery by one Bolingbrooke an Astronomer, who being himself apprehended, accused her as accessary: when as her greatest guilt in that art, was her superstition in consulting, not practising of it.  
The perfect of Galatia missing his son, certain servants of his were accused by the false divination of a pseudomantist, as if they had slain him: but no sooner were they executed, but the young man returned safe home again.  
Alexander being admonished by the divining lots, that he should command him to be killed that first met him as he went out of the gate; by chance an Asse-herd met him, and he commanded it to be done accordingly. But the poor man complaining of the injustice, that he should (being innocent) be adjudged to such capital punishment; answer was made, that must be imputed to the gods, who had advised the King to slay the first that met him. If it be so (quoth the Asse-herd) the lot means another, and not me (for my Ass which I drove before me) met the King before I. The King delighted with this answer, the Ass was executed; and so the Gods, the King, and the Asse-herd were all excused by wit, more than by Lot.  
Rhea Sylvia, the daughter of Numitor, a vestal, being compressed and found with child: both she and her parents agreed to excuse it, saying, that she had suffered force not from a man, but some God, or Genius; he that had done the deed, had likewise predicted that she should bring forth twins: which, though it so fell out, yet by the sentence of the Council, the Law in that case was to be used against her.  
A contention arising betwixt Cleomenes and Demaratus, about the Kingdom of Lacedaemonia; Cleomenes accused Demaratus as not the son of Ariston, and therefore ought not to succeed. The Lacedæmonians to be resolved in the business, consulted the Delphian Oracle; which (Periatis the Priest thereof being corrupted by Cleomenes) gave answer that the party enquired upon, was not Aristons' son: Whereupon Demaratus conjured his mother from the infernals to answer for him: who replied, that it was a God, or an Hero that deluded her, and begat him. And thus they accused one another.  
Tertullian, justin Martyr, Clemens Alexandrinus, Athenagoras, Arnobius, Minutius Foelix, Lactantius, Augustine; and so many as have written against the Idolatrous and magical immolations of the Heathens, have had much to do to apologise for the Christians, against all those false calumnies wherewith they impudently burdened them. In simulating the Christians to be given to choose wickedness, which they themselves were guilty of: and to be the cause of those judgements which their own impieties had provoked. julian, and Maximinus were not only satisfied to have them thus defamed, and slandered, but took occasion to determine their persecution, and extermination.  
During the Popedom of Benedict the third, in the City of Mentz a daemoniacal Familiar that lay lurking under a Sacrificulists Pall, as he was sprinkling of holy water, accused him publicly, that he had that night lain with his Proctor's wife.  
A certain Praetor or Judge, having sentenced divers malefactors to death, at the accusation of an Ariolist or Pythian vaticinator: at length he took upon him to tell him of one more, if he would not take it ill: the Judge earnest to know who it was, he insimulated his own wife, and prefixed an hour wherein he would show him her in the convent of other Witches. But he (knowing his own wife's integrity, and mistrusting the others calumny) at the time appointed had invited (unknown to the Ariolist) a many of his kindred and friends to sup with his wife and him. And as they sat at supper, he took an occasion to rise, and go with the Ariolist to the place, where he shown him (in a spectrous apparition) his own wife in the company of other Lamian hags. Enough to have deluded him, had he not returned, and found his wife at the table where he left her, with the testimony of all those at the table, that she had never stirred thence. Whereupon he caused the Ariolist himself to be executed.   

31. Of praestigious Magicians and Astrologers, prodigiously practising their arts, for the promotion of their own and others filthy lusts.  
Nectanebus an Egyptian King, and great Magician, coming into Macedonia in King Philip's time; so practised it, as to make Olympias (Philip's wife) to dream, that she should be married to Jupiter Hammon, and should conceive a famous child by him. And thus it was brought about, Olympias sent for Nectanebus, to learn of him, what should become of her; in as much as it was rumoured abroad, that King Philip was minded to forsake her, and to take another: he tells her under hand, that he received a charge from the Oracle, as he came out of Egypt, to go and help a neglected Queen, whom Jupiter Hammon greatly loved, and intended to embrace. The following night he causes her to dream of such a thing: yea and by his diabolical charm effects the like imagination in Philip, now absent in war. Thus is Olympias earnestly longing after Jupiter; and the next day calls again for Nectanebus, and inquires of him, when shall be this much expected time? He bids her to adorn her bed, and make herself fit to receive so divine a Paramour; but adds, he will come to her in the shape of a Dragon, with a Goat's head, and horns. At the hearing of which she greatly terrified, he replies, if you be afraid of such a congression, make me a bed hard by, and I will secure you from all affrightment. At night, to bed goes the credulous Queen, royally prepared, as became such an entertainment: and as soon as all was silent, the magical impostor raises a praestigious commotion, and apparition; and goes to bed to the Queen himself: and so begets Alexander the Great; hereupon reputed the son of Jupiter Hammon. When Alexander was now grown up, he with his Tutor and Father, Nectanebus, walking abroad in the evening, and standing hard by the steep of a Rock; Alexander hastily turning himself round about, thrust the Magician down the precipice at unawares: where he was so dashed and sore bruised in the fall, that his death must necessarily follow. Then complaining of Alexander's rash act; Alexander replied, thou oughtest rather to complain of thine own Art, that busies thee in the searching the things of the Heavens: and lets thee not foresee, what impends thee on earth. Alas (quoth he) what mortal man can avoid his own fate? I foreknew, while I was in Egypt, that mine own son should be the occasion of mine own death. What am I thy son said Alexander? To whom Nectanebus confesses the whole truth, and dies.  
A certain Egyptian burning in lust towards another man's wife, consults with a Magician, or Sorcerer, how he might obtain his desire? He answered, nothing hindered, but the mutual love that was between the husband, and the wife, whereupon he hired the impostor to stir up a dislike betwixt them; which he laboured after this praestigious manner, making the woman appear to the man, as if he had a shagged Mare in his bed.  
A paganish young man in Gaza, extremely loved a Virgin that was a Christian; and when all his dalliance availed not to his end, he went to Memphis, thinking to bring it about by Magical Art. Where after a years attendance, he was instructed by Aesculapius his vaticinators, to put a certain plate of brass, with a portentous figure, under the threshold where the maid dwelled; and to recite certain torments, or charms of words over it. Whereupon the Virgin grew mad in love with him; and did nothing but call for the young man, nightand day. But her parents had her to Hillarion, who presently (by his wisdom and piety) dispossessed her of that magical and constellational fury.  
Turbula a Martyr in Persia, being falsely accused and condemned by the Magicians: one of them fell greatly enamoured with her excellent beauty; would have corrupted her, with promise of safety to her and her followers, and other great rewards; but all would not prevail.  
Uter Pendragon coming into Gornwall, cast his eyes upon fair Igrene, wife to the Duke of that Province; whom he very importunately solicits, but all to little purpose; the constant wife (that so dearly loved her Lord) would by no means be won to do him that dishonour. Merlin therefore is consulted, who to bring her to his bow; scorns to use any petty magical Philters; but he new moulds the shape of the King, and prints upon his face, the very feature of Gonlois her own Lord: by which means he soon violated this Lady's chastity, in the bed of praestigious delusion.  
A Magical Monk in Spain, or some Friar Praedicant, was familiar with a Nobleman, that had a fair wife. He tempts her chastity, and is repulsed; upon his unsatisfied importunity, she acquaints her husband: it is consented to admit him again, and watched to entrap him. At the time appointed, he comes in a secular habit and equipage; she is resolute still and refusing: but the night gave boldness to the attempt, and now what he cannot persuade, he seeks to enforce. She resists it, and cries out, to give the watchword to her husband, and those that lay in wait; but all in vain; for he by his effascinating Art, had charmed them all into a dead sleep. As they struggled together, she spied a dagger at his back, and therewithal stabbed him to the death. And running into the room, where her husband and the rest were, she found them so fast asleep, that all she could do, could not awake them, now having none in her family either to hear, or help her; she suspected some malefice, and went stoutly and cast the dead carcase into the street. Where passers by lighting upon it, the business is brought before the Corregidor, and the dead party is discerned. The next day the Prior of the Covent is desired to summon all his fellows together; who all came, only this party is absent: they then knock at his chamber door, but no body makes answer; at last they break open the door, and there they espy a Torch in the Chimney burning very dimly. Now neither the husband nor any of the family could be awaked till that Torch was extinct.  
A certain soldier that by Magical Philters had sought to procure the love of such a woman; one night imagined that he enjoyed her in his dream: but he awaking, found himself cast into a filthy miry ditch, and there embracing in his arms a carcase or carrion of a dead beast.  
In Misnia a young man using the Art, or means of a Magician, to enjoy her whom he loved; was brought into a by-room, & by malefical incantations there was brought in to him the spectrene apparition of her whom he loved: the besotted youth taking it for real, put forth his hand to embrace her; at which his brains were violently dashed out against the walls; the carcase so beaten upon the Magician, that he himself lay half dead a long time after.  
The Oracles themselves ordained scenical and Floralian interludes. The Magical Philosophers had their notorious Harlots: and professed not only a necessity, but a lawfulness of having them. The Persians and Chaldeans were burning mad upon their own sisters, daughters, mothers. Both their Magical Religion, and Laws, were for wrong and lusts.  
Romulus, (whose birth, life and death was praestigious) is thought to be begot upon a Vestal by Mars, by Amulius her Uncle, by the Genius of the place, by a divining Priest, by a common soldier. The things to be chief noted in him are the Magical lusts of his birth, wrongs of his life, and judgements of his death.  
Simon Magus had his Helena: and (take Helena's for Harlots) so had Nicolaus of Antioch; so had Marcus; so had Martion: so had Apelles; so had Montanus; so had Priscillian. All Heretics; most or all Magastromancers. And it is a question whether they made more use of their women in their Magic, their heresies, or their lusts.  
Gallirrhoe a noble Virgin, and already betrothed to an husband, bathing in the River: and according to a Magical instance, with odes and incantations, imploring Scamander to take her maidenhead: Simon the Athenian, praestigiously feigning himself to be Scamander, did vitiate her by that means.  
Echerates the Thessalian, coming to consult Apollo at Delphos, and there seeing Pythia a Virgin of exceeding beauty, violently ravished her, upon which it was decreed, that no Virgin, or young woman should after that be set over the Oracle: but some old Crone of fifty at least, yet in a virgin's habit.  
Aristocrates King of the Messenians, in as much as he could not allure the Priestesse of Diana Hymnia to his lusts, and to avoid his importunity, flying to the Altar, he forceably ravished her there. For which he was stoned by the Arcadians: and the Priesthood was afterwards transferred from a Virgin to a married wife.  
Decius Mundus, a young man of dignity and wealth, falling desperately in love with Paulina, the fair, and yet chaste wife of Saturninus; offered her twenty Myriad, or two hundred thousand Attic Drachmas, for one night's lodging: which she refusing, he resolved to pine himself to death; which Ida (his father's hand maid enfranchised) perceiving, cheers him up, bids him be of good hope, promising him for five Myriad, to bring it so about, as that he shall obtain his desire. And knowing the virtuous woman to be much devoted to Isis, she goes to some of the Priests of the Temple, and giving them two Myriad and an half, and promising as much more, adjures their silence, and requires their assistance. The chief of the Priests promises to convert Paulina; and feigns a Message to her from Anubis out of Egypt, as touching his love to her, and how he commanded that she should present herself before him. She willingly embraces the motion, and boasts to her friends the love of Anubis towards her. Her husband also is acquainted with the solemn invitation, and consents to it, being confident of his wife's chastity. To the Temple she comes, gallantly adorned, and after supper the Priest shuts her up: and the lights withdrawn, and Mundus lurking in a corner, comes to her instead of the God, and lies with her all night, and departs early in the morning. Though she returning home, glories greatly among her friends of her congress with the God, to the wonder of them all. But about three days after, Mundus meeting her by chance, thus greets her: O well dear Paulina! thou hast saved me twenty Myriad, and nevertheless hast satisfied my desire: neither was it little contentful to me, that I obtained it under the name of Anubis; and having sosaid, away he went. At which hearing, the deluded matron tears her garments, and tells the praestigious and flagitious delusion to her husband, entreating him not to neglect her dishonour, so as to suffer it to go unpunished. Whereupon he relates the business to Tiberius; who after due examination, causes Idae and the sacrificing impostors to be executed, banishes Mundus, pulls down the Temple, and casts the Statue of Isis into Tiber.  
A Priest of Saturn, by name Tyrannus, would by his responsals invite the noblest men and women to worship; and if the women were pleasing to him for his lust, he would tell the husband, that Saturn commanded his wife should stay there with him all that night. Then would he in their sight shut the doors, and deliver the keys to another, and departed. But at night would secretly creep by a subterranean passage into Satur's hollow Image: and thence would he talk to the superstitiously deluded creature of those things that might the more excite her reverence, and provoke his own concupiscence. After that extinguishing the lights by his Art, then would he descend to the amazed soul, and mix sacrilegious adultery with his profane commentations. Thus had he long and often illuded a many of them. But it so fell out, that a Matron, more wise and chaste then the rest, abhorring the act, discerned Tyrannus by his voice; complained hereof to her husband: And the beastly fraud being detected, him they tormented, and the Temple and Image they demolished.   

32 Of the base sordid flattery, and corrupt covetousness of Magical and Astrological Diviners; as also of Chemical promisers, and presuming deluders.  
WHat provoked the mad Prophet Balaam the son of Bosor to seek after enchantments and divination; but because he loved the wages of unrighteousness? 2 Pet. 2.15. Why would Simon Magus have given money for the gift of the Holy Ghost: but because he intended to get more money by it, Act 8. The vagabond Jews exorcists of war for their advantage that they set up the trade of calling over them that had evil spirits, Act. 19 And the Damsel possessed with a spirit of divination, brought her masters (who but the Magical and Astrological diviners?) much gain by prophesying, Act. 13.16.  
Dardanus a most profligated Magician, was so sordidly addicted to covetousness; than the Dardanian Arts grew into a proverbial usage indifferently, either for Magic or covetousness  
Thetis, some say Democritus, foreseeing first a plenty, than a dearth of Olives; monopolised all the oil that his money or credit could reach too: and so in a year or two made himself very rich.  
Apuleius is feigned to be turned into an Ass: into an Ass for the vanity; and why not into a golden Ass, for the covetousness of his Art?  
Demonax noting a certain Diviner to expose his prognostics to sale, said; if these can help a man to procure his good, or prevent his evil fortune, they may be worth the money: otherwise they are too dear of nought, if they either feed a man with vain hopes; or make a man to purchase a sense of his misery before the time.  
Apollonius (so covetous he was) that he often sought for Mines and hidden treasures, but he never found out any by his conjuring Art; unless he milked it out of deluded people spurses.  
The fame goes of Faustus, and of Agrippa likewise, that as they made their journeys from place to place, they would still pay money in their Inns, seemingly good and currant: but by that they were gone from thence, if they told their money again, they should find nothing else but horns and chips, and shells, and pieces of iron and brass, and such like rusty rubbish.  
Pope Martin the 2. Benedict the 9 John the 21. and the 22. Sylvester the 2. and Gregory the 7. All these are recorded by sundry Historians, to have ascended the Papal chair, by Magical and Necromantic Arts. And it is of equal observation, that their covetousness, as well as their ambition, did induce them thereunto.  
Certain of the Indians, look what wares they had lost by shipwreck, they sought to recover them from the sea again, by incantations. Stuphius used to pay his Army with Magical money. Agrippa offered Charles the fifth to gain him infinite treasures by Magical means.  
Macrianus an hungry Greek would needs go conjure for treasure in the Isle Paros, and the earth swallowed him up. A Prior, with two of his fellows entering into a den near Puteoli, to find treasure, miserably perished there, and was never seen more. A poor artificer of Basil, diving into another low vault, for the same purpose, found nothing but dead men's bones, and was so poisoned with the stench, that he died within two or three days after. At Pisa some tried in like manner, but were so infested with devils, that they were forced to give over the work. In the west of Wales a certain rich man dreamt three nights together, that there was a chain of gold hidden under the head Stone, which covered St Bernaces well: he believing his repeated dream, and minding to make trial, put his hand into the hole, and had it most venomously bitten by a poisonous serpent.  
A certain professor of Chemistry (which is a kind of praestigious, covetous, cheating Magic) would show hands and feet of gold, which he pretended to have composed by his art; and so had made himself rich, and many others poor. At length he offered a golden bridle bit to Anastasius the Emperor; who answered him, thou hast deceived many, but thou shalt not deceive me; and so cast him into prison, and there he died.  
Two Chemists had agreed upon a cheat, that one of them should turn druggist, and sell strange roots and powders: the other to follow still his gold-finding trade: and so he offered his service to Ernest marquis of Baden, who was wonderful given to that vanity: To work they go and all things proceed well, only one ingredient was wanting, which is called Resch, pretending it a cheap commodity, and to be had at every Apothecary's shop. The Prince sends his Page for some of it, and his other partner was hard by the door exposing it to sale, and lets him have a great deal of it for a matter of a shilling; and the impostor puts in this dust among the rest, and at length produces pretty store of gold. The marquis wonderful glad of the effect, richly rewards the man, forbringing the art to that perfection; and so dismisses him, minding to practise it by himself: which he doth with some happy success, as long as the Resch lasted (which was a counterfeit powder mixed with the filings of gold) this being spent, he sends to the Apothecaries for more, and none of them could tell that ever they had seen or heard of such a commodity. And then the Prince perceived the imposture, when neither it, nor either of the inventors of it, were any where to be found.  
A certain Spanish pretending Alchemist coming to Antwerp, set up his furnace, and got acquainted with four rich Spanish Merchants. He fell to inveigh against their slow trading and slender return; advising them to join with him, and become compartners in his Art (the truth whereof he would soon demonstrate to their senses) and so they should be rich in a short time, and without any great adventure. Give him but such a little sum of gold, and they should quickly see how his Gold-begetting art would multiply it. The Merchants are content to venture so much for the experiment▪ As all was working, he hastily bids send of the Merchant's men for two royals worth of the stone Onastros, to be had at any Apothecary's shop; as he was going, he pretends there must be no delay, and therefore bids go to the next Apothecary (with whom he had left a massy piece of gold, crusted over, and coloured as if it had been a stone: and left order that whosoever came to ask for Onastros', they should have that, and at a very low rate. This being brought he plies the furnace, according to all circumstances, and at length draws out a wedge of Gold, in weight and value triple to that they had put in. The Merchants send it to the Goldsmiths, and it really abides and answers the touch. At this there is exceeding rejoicing; and they are sworn not to reveal his secret experiment to any. And now they offer to trust him and his art with hundreds, nay and thousands. To which he seemed more modest then at the first. But in an evening calls upon them for the largest sums they had offered to venture, pretending to begin the like experiment very early the next morning: which having got into his hands, he took horse that night, and so road away into France.  
One Constantine a famous Alchemist told this story of some of his fellows; that they greedy of Gold, blew long without either livelihood or hope of it; and then consulted with a paredriall of theirs, the devil, to let them understand, if they were defective in any rite or ceremony requisite to the Art, that they missed so of their expected end. To this the Devil made no other answer but Labour, labour. Whereupon they fell to work a fresh, and plied every thing hard, till all was consumed away: then came the devil thundering and scattered abroad all that was left, and made all their gear to fly a pieces, and laughed at it when he had done.  
Besides Dardanians, such as by magical and maleficall arts, would transfer others stocks into their own fields; and others heaps of Corn into their own barns and garners: they were also called Saccularians; because by the same art, they would charm and convey the money out of others purses into their own.  
Cicero records that Demosthenes (almost 300 years before him) complained that the Pythian Oracle did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flatter Philip then in power, and prognosticated altogether on his part; and was to that purpose corrupted by him. And adds that the like was to be suspected of the Delphian Oracle of his days.  
Apollo flattered Lycurgus for giving Laws; and knew not therefore whether he should style him a God, or a man. And Lycurgus flattered him again; pretending his Laws to proceed from his divining Oracles: although some of them were such, that old wives and slaves might easily have both predicted and edicted.  
Archilochus, a viperine Satirist; and not only so, but a petulant obscure Poet (for which the Lacedæmonians suppressed his books, and banished the Author) yet was he therefore highly commended by Apollo, who foretold his father that such his son should be famous among men. And when he was slain, the Delphian Oracle not only condemned their wickedness, but commended still Archilochus his wit.  
Cypselus and Phalaris, two egregious tyrants, yet both praised by Apollo's Oracle; and the one pronounced for happy, and the other for long lived.  
Vespasian having obtained the Empire, none more flattered by Sostrates, Seleucus, Basilides, and other Mathematical diviners; but makes him believe he sees his advancement and victories in the entrails. Others by vaticinating instinct cause certain antique vessels to be digged up in sacred places, wherein they found (they say) the image of Vespasian perfectly engraven. Another whatsoever he shall enterprise promises him the largest success.  
Alexander being ambitious to be thought of divine original, and solicitous to redeem the imputation of his mother's infamy, sent before, and suborned the divining Priests with fair promises and large gifts: who thereupon made the Oracle to give answer even as he would himself; which upon his first entrance into the Temple, saluted him as the son of jupiter Hammon.  
The Locrians (fewer in number) being to war with the Crotonians, implored the Gods by sacrifice for success: which the Crotonians hearing, sent presently to consult Apollo at Delphos, and received this answer; that enemies must be overcome first by vows, and then by arms. Whereupon they vowed the tenth part of the spoil to Apollo. The Locrians understanding both the answer, and their vow; vowed the ninth part, and kept it secret, lest their enemies should outvie them, and so obtained the victory.  
In the Milesian region, one having bought the next draught of the Fishermen; they drew up (among other things) a golden Table. Great was the controversy whose this should be. Delphic Apollo was consulted to decide it: who answered, it ought to be given to him, that was wiser than all the rest. Whereupon they gave it to Thales their own Country wiseman, or ginger, and he to Bias; and he to Pittacus; and so one to another, till at last it came to Solon; & he gave it to Apollo himself. And thus was it shuffled up betwixt the Astrologers, and the Oraculists.  
Strepsiades consulted a Thessalian Veneficke about pulling down the Moon from Heaven by magical ends. For at Athens they were wont to pay use, rent, taxes, etc. upon the first appearing of the new Moon. Now if there were no Moon at all to appear, he thought this the only way to prevent and defeat the creditors.  
Macarius the Mitylenian a Priest of Bacchus, bearing before him a face of justice and equity; one committed to his trust a certain sum of money; which in his presence he hide in a more safe and secret place of the Temple. Afterwards the man calling upon him to restore what was deposited, he called him into the Temple, and there cut his throat.  
Belesis a Babylonian Priest, skilful in Astrology and the art of divining; had foretold to Arbaces the Mede, that he should eject Sardanapalus out of the Assyrian Kingdom. Which so falling out, Arbaces made Belesis Governor of Babylon. Now an Eunuch of Sardanapalus finding great store of treasure in his house, brought it to Belesis; who under a colour of carrying ashes, transported it away, it being the King's due. Which fact of his the Judges sentenced for capital, but that it was the King's pleasure to pardon him.  
The Romans having spent much treasure in the Macedonian war; and their people greatly exhausted: It was thought necessary that so much should be exacted of the pontifical Augurs, Aruspicks, Diviners, etc. as might help to supply the present necessity (for though they had praedicted fair for it, yet had they themselves hitherto paid nothing to the war) This tax made the predicting Priests so murmur, and exclaim at the breach of their privileges, for that they could have wished they had not been so forward in predicting and auspicating as they were.   

33. Of the infamy, danger, misery, and ruin of such as have affectedly favoured, or preferred, and superstitiously credited, or consulted Magical and Astrological predictors.  
OCtavius persuaded by certain Chaldaean sacrifices, or praedicting Soothsayers, who had promised him that all should go well with him, stayed in Rome, till he was there slain by Marcus his Soldiers, that had entered the City. And after he was dead a Chaldean prophecy was found in his bosom. This man (saith the Historian) was as wise and just as any Roman of his time: save that he had this great imperfection, to frequent Soothsayers, wise men, and Astronomers, more than men skilful in arms and government.  
Midas was so superstitiously troubled and distracted about his own dreams, that he poisoned himself by drinking of Bull's blood. Aristodemus King of the Messenians, in his war against the Lacedæmonians, was so disturbed at the dogs barking like wolves, and that the grass grew in his father's house, or about his household Gods (which the diviners feared for ominous) that he desperately made himself away. Nicias the Athenian Captain was so exceeding fearful of the portent of an eclipse, that he sat still and suffered himself to be environed by his enemies: and so betrayed both himself and 40000. soldiers to destruction.  
Pomeralius (by his predictions) was the cause of a great slaughter to Constantine the son of Irene: and of his own death to boot. Stethatus (accounted the chief ginger of his time) by a foolish vaticination, brought destruction both to Alexius and himself. Emanuel Connuenus the Emperor, much addicted to this madness, timely (besides the perpetual infamy) brought himself, and a great Navy to utter confusion. Peter Leonius, a Physician, by his vain confidence of the Mathematics, gave occasion to the death of Laurence de Medici's, and his own after that.  
Andronicus having made somewhat too severe an edict, not only against Conjurers, and Necromancers, but against all their relations: to redeem the hatred of such severity, he began to encourage, and consult them himself. And enquiring about his Successor, the magical diviner used his feats in water; and there was seen written backward (Simo for Is.) the two first letters of his successors name. Noting Isacius, that slew him and reigned in his stead Didius julianus making the like inquisition by a glass, a child looking in it, observed julian's slaughter, and the succession of Severus. So was julian the Apostate deluded by his diviners to his utter destruction.  
Otho Silvius was led on by his predicting Astrologers, to usurpation, and riot, and to kill himself desperately at last. Maxentius was so deluded (by his prognosticators) with assurance of victory, that he went on confidently, but was vanquished and perished. Licinius called together his Augurs, Egyptian diviners, Necromancers, Veneficks, praestigious sacrificers, and pseudopresagers, to inquire what should be the success of the war against Constantine. They all at once predicted victory without doubt. The enchanters made odes, and rhymes; the Augurs presignified happy success, by the flight of birds: so did the Aruspicall sacrificulists from the entrails: and thus they made him confident to his vanquishment, flight, and extreme confusion.  
Italicus a Christian Governor, having an accustomed hors-race with an emulating neighbour a Pagan; comes to Hilarion entreating his prayers: because his Aemulator had used sorcerous imprecations, whereby to disable his horses, and stir up his own. Hilarion judging such an occasion not worthy of his prayers, counselled him to sell his horses which he kept for that purpose, and to distribute the money to the poor. He answered it was a public custom, and the other would not suffer it to be laid down; and that in such their masteries, they used insolently to domineer over the Christians. He therefore being much importuned both by him and others, condescended (whether in merriment, or to be rid of the importunity) to give him a cup in which he used to drink in, and bade him fill it with water, and sprinkle his horses therewith, and so dismissed him. This he did accordingly, and won the goal, against all expectation. Whereupon Hilarion, who thus intended to deride rather than to imitate any Magical artifice) was simulated for a Witch or Wizard, by the Paganish party, and required to penalty.  
Elinor Duchess of Gloucester consulted so long with Astrologers, Wizzards, and Witches, till she came to be convented for one herself at last: and after that lived and died miserably.  
In a town within the territories of Brunswick, they had hired a pied Piper to conjure away all the Rats and Mice that much infested him. This he did by his piping and charming; but not being satisfied according to his expectation, he piped or charmed again; and there followed him an 130 children of that place, all whom he led unto the side of an hill, and conjured them every one into a gaping cleft thereof; so that he and they were swallowed up, and never seen after.  
A Captain consulting with a Wizard about the next day's battle, he answered, the day should be his, upon condition he would not spare to kill the first man he met in the morning. Which he performed accordingly, and got the victory. Then returning home joyfully, found to his grief, that he had killed his own wife, who out of her great love had come to him disguised in man's apparel, thereby to take part with him in that day's adventure.  
Valerian addicted to anthropomancy, or predicting by entrails of men, women, children; was unfortunate in his government, taken prisoner by Sapor King of Persia, who used him for a stirrup to get on horseback on, and afterwards caused him to be flayed alive.  
Another that had lost a silver spoon, would needs go to a magical wiseman, to find out the thief; and it was agreed betwixt them, that (for better discovery) he who had conveyed it away should lose one of his eyes, and when he came home, he found that sad mark inflicted on a little child of his own, that had carelessly cast the spoon aside.  
Cecrops having newly builded Athens, two prodigies presently appeared in the place; an Olive tree sprung up suddenly, & water strangely gushed forth Upon these Delphic Apollo is consulted: who answered, that the Olive signified Minerva, and the water Neptune; and that it was in the choice of the Citizens to give the name of their City to whether of these they would. The Citizens of both sexes are convented; the men are for Neptune, and the women for Minerva: and the female sex being more numerous by one, prevailed in the suffrage. But Neptune indigning the rejection, did so depopulate them with waves and floods, that they were fain to punish their women for their suffrage against him.  
Alcamenes and Theopompus being Kings of the Lacedæmonians, there was an Oraculous prophecy, that Sparta should be lost through lucre. Lycurgus' calling this to mind, rejected all riches; and the people were brought truly into such a superstitious fear, that whereas before they thought them the only benefactors, they now condemned them to death, that first brought money in amongst them.  
In the City of Come in Italy, the Official and Inquistor having a great number of Witches and Wizzards in prison: taking others with them, would needs urge them to show them their homages to the devil: but were so beaten by them, that some of them died within fifteen days: others renounced God hereupon and vowed themselves to the devil's service.  
Eucrates beholding Pancrates, an Egyptian magician do many wonderful feats, insinuated himself into his friendship, and communicated all his secrets to him. The Magician at length persuaded him to leave all his family at Memphis, and to follow him alone: and after they came into their Inn, he took a bat, a bar, or a broom, and wrapped it with clouts, and by his charms made it walk, and appear like a man, and made it minister unto them in sundry services, as drawing water, etc. then with another charm would be turn it into a , bolt, bar, or bosom again. Now one day when Pancrates was gone abroad into the market, Eucrates would needs imitate his familiar, and dressed the bar or , muttered the syllables, and commanded it to draw water; and after it had done sufficiently, commanded it to turn into a pestle or bar again. But it would not obey, but still drew water, till he was afraid of drowning; then he took a saw and sawed the bar in two; and then both parts began to fetch and pour water in abundance; till in comes Pancrates, and turned it into what it was at first, and so left his fellow, and was never seen after of him.  
john Faustus light among a sort of his companions, who when they were half drunk, importuned him to play some of his pranks; and the feat must be a Vine full of Grapes, as the greater novelty now in the Winter season. Faustus consented to satisfy their curiosity, upon this condition, that they should keep silence, and not stir out of their places, nor offer to pluck a Grape till he bade, otherwise they might pluck their own peril. The praestigious sight is presented, and every one had his knife drawn and hold of a branch, but not to cut till he spoke the word. But having held them a while in suspense, all suddenly vanished, and every man appeared to have hold only of his own nose, and ready to have cut it off, if the word had been once given.   

34. Of an evil Art, worst to the Artists: or the just punishment; and dreadful judgements befalling praestigious Magicians, and fatidicall Astrologers.  
THraseas the Augur, telling Busyris, the Egyptian Tyrant, that (in a time of excessive drought) there was no other way to procure rain, but by sacrificing some stranger to jupiter: the King thereupon enquiring what countryman he was, and finding him to be a stranger, sacrificed him the first. And persisting in this inhuman way, Hercules (coming into Egypt) slew both the tyrant, his son, and all the Ariolists, at their own Altars.  
Certain Hetrurian Soothsayers gave envious, perfidious, and unprosperous divinations, and directions to the Romans, about a statue that was stricken with thunder and lightning: for which they were slain by the people; and that gave occasion to the boys, to sing this proverb in the streets, Ill counsel is always worst to the Counsellor.  
A certain German warfaring in Italy, chose to him a soldier that was a Conjurer to be his mate, to show him his skill, the circle is made, the imprecation uttered, the spirit hideously appears, is asked about the success at Gouletta, confesses his ignorance, and takes time to resolve; disappears and leaves such a terror and stink behind, that they had like to have been poisoned with the noisomeness, and died for fear.  
Examples of the Magastromancers fatal miseries, and unfortunate ends, are too many to be instanced in at large. Zoroaster the first father of them, was vanquished by Ninus, who burned his books; some say that he himself was burnt by the devil, as he was provoking him by his magical experiments. Simon Magus as he would needs go fly in the air, had his magical wings so clipped, that he fell down and broke his neck. Cynops, as he went about to raise the dead out of the sea, was himself swallowed up of the waves, and died. Zarces and Arphaxat, both burnt by lightning. Chalchas died for envy. Tullus Hostilius provoking to thunder, was himself stricken to death therewith. Nectanebus killed by his own son. Ascletarion eaten up of dogs, as he went to execution. Onomacritus expelled Athens by Hipparchus. Messinius put to the sword by Valentinian. Sempronius Rufus banished by Severus. Heliogabalus, an thropomantist, slain and cast into a Jakes. Nigidius Figulus died in exile. Apoleius accused and condemned before Claudius Maximus proconful of Africa. Amphiaraus swallowed up of the earth. Romulus' rapt up in a black stormy thundering cloud. Aristaeus snatched away by an evil spirit. Zito fetched away quick by the devil. A Count of Matscon, as he was making merry with his friends, there came, one to the door with a horse, and made him come forth and get up, and so carried him up into the air invisibly, and he audibly crying out as he was carried up and down. Another was seized on by the devil, while he was presenting the praestigious pageantry of Hector and Achilles. Another, the devil came into his closet, and left him there dead sitting in a chair with his heart in his hand. Pope Benedict the ninth, strangled by the devil in a wood. john Faustus (the devil entering his chamber with a terrible commotion) was found dragged out of his bed, and his face wrung quite behind him. Bladad (who not only practised magical arts, but taught them to the Britain's) in confirmation hereof, would needs go fly, but fell headlong, and was dashed in pieces against the Temple of Apollo, in Troynovant. Odo Bishop of Baia perished in prison. Galeaceus caused a bold peremptory ginger to be hanged up. Charles the seventh of France hanged Aegidius the Marshal, for his magical exploits. Simon the blind exorcist slain by his own wife possessed with a devil. Stuphius taken by Radulph of Habspurge and burnt. Methotin slain by the people, and his body staked. Reatius killed by one whom he had deluded. Hollerus slain by his own aemulators. Oddo drowned, for all that he often sailed without a ship. Ericus driven to hang himself. Oluph desperately drowning himself. Diodorus, after all his prestigious evasions, at length caught and burnt. junctin an Italian, prognosticating of himself (as Astrologers rarely can be drawn to do) on the day he feared to be most dismal, was knocked on the head by his books in his own study. Peter of Pomfret executed for an imposterous traitor. A Priest of Norimberge would needs go conjure for treasure, and digging found a hollow cave, and therein spied a chest, and a black dog lying by it; which he was no sooner entered, but the cave shut its mouth upon him, and there he perished. At Saltsburg a charmer undertook to enchant all the Serpents within a miles space; which while he was effecting, a great old serpent among the rest leapt upon him, wrapped his tail about him, and so drew him into the ditch, and there he was drowned.  
Gobrias that assisted Darius in freeing Persia from the Magicians cruel tyranny and execrable treachery: a base massy Magician hard and close pressed upon him; so that one of his fellows, durst not smite the villain, for fear of wounding his friend that had buckled with him. But he bade not spare to use his sword, though it were to the hazard of himself; which he rather chose to suffer, then that such a miscreant should escape unavenged.  
Alexander a pseudomantist as Lucian was preparing an accusation against him, rotten loathsomely, and so died miserably eaten up of worms.  
Manes, that magical heretic, or heretical magician, was in such favour with the King of Persia, that he wrote all his portents for true miacles, and his madness for divine fury. His son falling sick, he committed him to Manes his art for his cure. Who confidently undertook it, but feignedly performed it: and therefore perceiving him to be worse and worse, he fled into Mesopotamia. Whence the King caused him to be fetched back, and flayed off his skin alive, and filled it with chaff, and gave his carcase to the dogs.  
At the taking of Constantinople, the Greeks superstitiously bewitched with a prophecy, that a mighty enemy should be possessed of the greatest part of the City; but should be defeated in the marketplace, called the Brazen Bull; were both careless and dastardly in suffering the Turks to make breaches upon the walls, enter the City, and arrive at the very place: where they were cruelly slain themselves.  
Bellantius the great ginger, which is said to have given warning to Savanorola, 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.   

35. Of the reformation of Magic and Astrology, as well in Pagan States, as Christian Churches: with a Caveat (in conclusion) to Englishmen, for to beware of Astrological Magicians, or Magical Astrologers; as to redeem the old scandal, and prevent the new calumny, of their superstitious addiction to Soothsaying Prophecies and predictions.  
NInus vanquished Zoroaster, and in a contempt to his Magic and Astrology, caused his books to be burnt. Numa, Pompilius, and Dardanus would needs ha●e their Magical books to be buried with them. This might be their diabolical envy, or rather the devils own policy, to have them thought, and sought as things prizeable; but it was indeed God's providence to have them abolished as things detestable. Hermogenes his books were burned by St. james the Apostle. The Emperors Honorius and Theodosius ordained that such kind of books should be burned in the sight of the Bishops. Athanasius speaks of whole volumes that were burnt, even by the consent of the Arts greatest admirers. jodocus de Rosa his conjuring books were burnt by a common Council. Belike such a consumption hath always been thought and found to be the best way of reformation: and most conformable to that great example, Acts 19.19.  
The Chaldaeans indigning the many oraculous and divining gods that were set up in several countries; and presuming to reform all to their own god Vr, or Fire: they proposed to divers Provinces, that that God which prevailed to confound all the other should be accounted as the only God. To this purpose they carry their Idol Fire in a Censer up and down with them, and commit it to conflict with the other Idols of Gold, Silver, Wood, Stone, etc. and it consumes them all. The fame of the Chaldean Fire devouring all where it came, coming to the ears of the Priest of Canopus (an Egyptian god, in whose Temple was taught Magic by Egyptian letters; and not unlike Astrology too, or divining by the Stars, since they have a Star also of that name) this put him upon a crafty device to save the credit of his god. He took a great earthen water pot full of holes, and stopped them with Wax, and filled it with water, and painted it over, and set it up instead of his God (or rather this water pot was the belly of Canopus himself so fashioned.) In come the Chaldeans, and as the two gods are put to the bickering, the Wax melts, and the water runs out, and so the Fire is quenched: and now is Canopus accounted for the victor. After this comes Theophilus a Christian Priest to contest with him; and he (by the power and providence of God) makes the very creature Fire to consume all, in despite of all magical force or fraud: and so works the reformation.  
The Alexandrians not well knowing how to prohibit the Astrologers directly, did it subtly. They exacted a yearly tribute not only of the Astrologers, but of all those that consulted them. And this exaction they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fool's tribute; thinking that either the charge or the shame of it would thus restrain, if not reform it.  
Augustus' gathered up here and there all the fatidicall books he could; and those that were spread abroad under none, or no apt authors, he caused them to be all burnt, to the number of two thousand: and only retained the Sibylline books, and them too with choice, commanding that even they should not be looked into by any others but the Quindecemvirs only.  
In the too long protraction of the second Punic war, their religion became so distracted by the turbulencies of the times, that all sexes, ages, and degrees of people turned sacrificers and vaticinators. Complaint hereof was brought to the Senate; and they laid the blame on the inferior Magistrates for not inhibiting them. At length the business was committed by the Senate to M. Aemilius, the Vrbane Praetor, who made proclamation, that whosoever had any books of vaticination, or written Orisons or arts of sacrificing, letters, etc. that they should bring them all to him within such a day. And thus he freed them from such confusions as were crept into their religion.  
As they were ploughing in the field of L. Petilius the Scribe, certain books of Numa were there found in a chest of stone. Which Q. Petilius the Vrbane Praetor hearing of, sent for them; and reading only the sum or contents of them, and observing that they tended to the utter dissolving of religion, told L. Petilius, that he intended to burn them. The Scribe appealed to the Tribunes of the people; they referred it to the Senate: where it was decreed, that the Praetor should keep his vow or resolution; and so they were burned by the victimaries, or sacrificers themselves, in the sight of all the people.  
It being related to the Fathers, by Quintilian a Tribune of the people, concerning a book of the Sibyls, which Caninius Gallus a Quindecemvir would have received among the rest of the prophecies; Tiberius hereupon sent letters to the Senate, severely checking at Caninius, who being versed in the ceremonies, would admit of an ode or a charm, whose author was uncertain; which the masters had not read, nor the College approved: putting the Fathers in mind of Augustus his edict, to carry all such to the Vrbane Praetor: and that the Sibylline verses, belonged to the care of the Priests, to discern which were true, and which false. And that they should especially acquaint the Quindecemvirs therewith, and not transact any thing rashly in a cause of religion.  
Under Valentinian, one Hilarius a Car-man was brought before Apronius the praefect of the City; because he had committed his son to a venefick, necromancer, or sorcerer, to be brought up or traded in such arts as were interdicted by the laws; and was therefore condemned.  
Amantius an aruspick was solicited by Hymetius to sacrifice for depraved and maleficall intents: which being proved by papers found in his house, the consulter was banished, and the practitioner condemned.  
Lollianus a very young magician, being accused, that he had written a book of pernicious arts: for fear that Maximinus would banish him, appealed to Valentinian, who more grievously punished him.  
Palladius a veneficke, and Heliodorus a genethliacke, or one that interpreted fate by genitures, were therefore accused before Modestus the praetorian praefect. Palladius impeached Fidustius, Praesidatis, Irenaeus, and Pergamius for their abominable charms. Fidustius confesses his vaticinating malefice, and joins with him Hilarius and Patricius. Pergamius accuses many thousands as conscious of the same arts. Hilarius and Patricius confess the sortilegious fact, with all the circumstances. Wherefore all these, and many other Philosophers are punished with fire and sword; as Pasiphilus, Diogenes, Alypius, Simonides, and others. And last of all, that no mention might be found of these unlawful arts, innumerable books and volumes are all heaped together, and burnt in the Judge's sight.  
Under Manuel Commenus, one Araon was accused, in that there was found in his house the image of a Tortoise, and with in it the picture of a man chained, and pierced through the breast: and that he carried about him the old conjuring book that was called solomon's; which while he read it, legions of devils would appear, and ask him wherefore he called them, and would quickly execute his commands. Of which being convicted, he had his eyes put out, the usual punishment of those times.  
Sicidites about the same time was impeached, for casting prestigious mists before men's eyes; and for sending out his devils to terrify and torment men. The same man sitting by the water side with some of his companions asked them what they would give him, and he would make the Boatman (that then passed by with a load of earthen vessels) to break all his own wares, with his own Oar? Something they promised him, and he muttered a few words, and it came to pass accordingly. The man being asked after that, why he was so mad as to break his wares? answered, he thought he saw before him an ugly great Serpent ready to devour him, which still crept nearer to him the more he struck at it, and when all his pots were broken in pieces than it vanished. For this and other ridiculous pernicious tricks, he was served as Araon was, sc. had his eyes put out; an apt punishment for all peeper's, and Stargazers.  
In vain was all the Pagan reformation of Magic and Astrology. For they put the Artists or practitioner away with one hand, and pulled them to them with another: witness the edicts of Augustus, Tiberius, Nero, Vitellius, Domitian, etc. and their own repealing acts, and especially the Senate that banished Martha the Syrian prophetess: and yet a little after retained and embraced Batabacus a predicting diviner. The Historian therefore said well and truly on both parts. This kind of men, treacherous to Potentates, and delusive to all consulters and confiders, are always inhibited our City, and yet always retained in it.  
I say no more of Imperial edicts: nor of those after the Emperors became Christian; nor of provincial Laws, nor of municipal Statutes; nor of general Counsels, nor of Ecclesiastical Canons; nor of Father's sentences, etc. All these are sufficiently collected against them. I only conclude with an animadversion to our own Countrymen.  
PLiny (writing of Magic) saith, that in his days the Art thereof was highly honoured by the Britain's, and the people of that Nation so deeply devoted thereunto, and the practices of it performed with such compliments of all ceremonies, that a man would think, the Persians had learned all their magic skill from them. And in truth our own histories report, that the first Rulers of this Land, were Magicians, Astrologers, Diviners, (such as were Samothes, Magus, Sarron, Druis, Bardus) and that under a colour to teach men the knowledge of the Stars: they brought men to the worship of the Stars. Yea, & that they thus begat here their sects of Samotheans Magicians, (In so much as the Persians have been thought to have borrowed their word magi from hence.) Sarronides, Druids, Barditaes or Bardians: and these kinds of sects were propagated amongst us, till the preaching of Fugatius, and Damianus, in the time of King Lucius: and then they began thus to be abolished, and put to flight. What? two Preachers put down so many sects of Magicians? What a shame and misery were it now, if one Society of Artists should set up themselves to pull down so many preachers of the Gospel? Philip de Cominees, speaking of foolish fantastical prophecies, saith, The Englishmen are never unfurnished of such, from the cabalistical disposing, and expounding of certain letters. What would he have said, if he had seen his own Frenchman translated amongst us? Again, he saith, The English attribute much to prophecies and vaticinations: and always are weak, when they treat of hard matters, to produce some such kind of thing. Which, for all his reputed sobriety, we cannot but take for a calumny. Who do unanimously profess (against all Merlinicall arrogators, prorogators, derogators) that we are of the mind of William of Newborough; that sharply inveighed against Geffray ap Arthur, for adventuring to divulge under the name of authentic prophecies, the deceitful conjectures, and foredeeming of one Merline a Vizard; and adding thereunto a great deal of his own. And do herein approve of the Council of Trent, for inhibiting the publication of Merlines books. Although we take them to be (as some of their own said of them) like the Astrologers, who to save their Phaenomena, framed to their conceit, Eccentretes, and Epicydes, and a wonderful engine of orbs, though no such things were, etc. We also do commend the many wholesome Laws, imperial and municipal, among Christians and Heathens, that have been justly enacted against them. And do advise them not to make slight of the Ecclesiastical penances; however not to neglect true repentance. Otherwise we could wish that our own Statute-laws were but duly executed upon the several kinds of them. And then should we have the Magastromancers posed and puzzled indeed, that is, not only confuted, but confounded.   
Faeliciter, Cum Deo, conclusum est contra Mag-astrologos.  
Amen.   


CHAP. XVIII. 18. From the fatuity of Fate.  
1. WHether the very word, term, or name of Fate and Fortune, be not of Paganish origination; and withal, of superstitious derivation and acception? As Fate or fatation, from praefation or fore-speaking. And (I pray) whose speaking? not Gods, but the stars; nay not the stars, but the constellated Oracles: For these were the first Faticanes, and their hills, or cells, the first Vaticanes that ere were heard of. Although I rejoice not much in etimologizing, neither do account an argument from the Notation to be very strong, especially in names of humane imposition: Yet something may (not amiss) be affirmed or denied, from the notation of the name (though it be not so exquisite, but allusive only) keeping the principal letters, and coming near to the nature of the thing. Let them therefore give me leave a little to play upon the word: and if they will undertake to do otherwise; let others judge if they be not more ridiculous. Fatum à fando; vates, quasi fates, à fando, vel à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fatuus à fando. Fate, and Fatories, and Fatiloquists, and Fools, all taken from talking they know not what; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and not all rather of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? in as much as fatidicall men, and Fools, both fore-speak many things, but foresee nothing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of making furious and fantastical both connexion's and Predictions; vel quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supposing the hand or power of the Moon, or celestial bodies, to be therein; vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doubting whether the coelestials do signify or presage any such thing, yea or no; vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whether months, or days, or years, do indeed distribute such things as they prognosticate; vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether there be any such part or lot indeed; vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether there be any such thing as Fate in destiny remaining; vel quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing not coherent congruous, convenient, necessary. But why not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather than of all the rest? save that there is nothing in this their fatal Destiny, to be loved or desired. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quare non à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aeque ac à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Take them one as well as another, and then they note all together, that Fate may as easily be occurred, and prevented, as that it must necessarily have its fact or finishing. And that it may as well be passed by, as pass upon. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, happening any way; vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of every ones own fabricating or making; vel quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as a thing (at best) but in a man's vows, wishes, or desires, rather than in any reality. Sic Fortuna quasi vortuna, à vertendo, of turning every way. Vel quasi forte una; peradventure something, peradventure nothing. But to cease from descanting upon names, the very nature of both these hath always caused the learned to call them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the most vain and foolish things of themselves, that a man could either fear or confide in.  
2. Whether Fate or Fortune ought once to be named among Christians? And how many eminent Saints of God's Church have retracted, and repent that ever they have so done? And how many of them have, and do daily warn men to be wary, how they rake the heathenish terms out of their ashes, and translate them into the Church of Christ? Not that they are litigious about terms, or scrupulous of titles: But because the word of God hath not a word, nor a syllable, nor a sound, nor a signification of either of them; if it be rightly translated or understood. And because neither of them can be of any edification to the Church of God: but the use of them is a profanation both of his Word and Church.  
3. Whether there be any such thing as Fate in nature, or in the world? And whether they that determine for it, do aptly distinguish it: or in the determination abstract and exempt it from the very heathenish original and acceptation? And whether all their distinctions of Fate be able to discern it, for a  and sober truth, in any part or respect? The Theological sat is abusive; for that's not paganish fate, but divine providence. The Natural fate is superfluous; for that need be called no more but nature's common order. The Stoical fate is superstitious, for that binds all things, persons, actors, (in heaven or earth) to an ineluctible necessity. The Chaldaicall, Mathematical, or Genathliacall fate is worse than all the rest, as adding to them all a sydereall or constellationall fancy. But what kind of Fate call they that which they make to sit in the middle, and as it were hover in the balance, betwixt the desultory levity of an indifferent casualty; and the presultory temerity of an urging, and inevitable necessity?  
4. Whether Fate or Fortune do not mutually take away one another? For necessity and contingency have always been held as contraries and inconsistents. Else to what end were all those disputes betwixt the Stoics and the Epicures? But why then do so many Authors speak of both these so promiscuously? And why do our Fataries, and Fortunaries so confound them: especially in their prognostications, or predictions?  
5. Whether the Philosophers have been more serious than the Poets, about the series of Fate? As for the Poets, what child smiles not to read the pretty fictious of the three Fates, or fatal Sisters; Clotho, Lachesis, and Atropos; yea, or of Nona, Decima, and Morta; and of their names, derivations, progeny, order, and offices? As for the Philosophers (Stoics and Epicures,) It were long to tell, how featly they have tossed both Fate and Fertune, too and fro in their sundry argumentations, assertions, definitions, descriptions, opinions, etc. But (better than all their earnest) it is excellent sport which they make (in their Mythologies, Apologues, Hieroglyphics, etc.) with Fortune's wheel and horn on the one hand: and Fates Distaff and Spindle on the other.  
6. Whether argue the more strongly; the Stoics against Fortune, or the Epicures against Fate? Me thinks the Stoics (for all their gravity) do but rail, when they call her the Goddess of fools, an empty name, a versatile wind, a short Sunshine, a sudden tempest, a muddy torrent, a fools paradise, a labyrinth, etc. Reproaching her for blind, deaf, mad, brutish, instable, treacherous, envious cruel etc. Querulously accusing her for playing with her own gifts; and sporting herself with humane mortality and misery: turning all things upside down; corrupting her own nature, or rushing upon her very self; repenting of her good, rejoicing at her evil; taking the stronger part; regarding not virtue, but power; answering those more, that dare, than that implore her; carrying on things against reason, prudence, counsel, virtue; most deceiving, where she is most trusted; fooling all she fosters; smiling and killing at once; tempering her honey with poison; immoderate both in good and evil; strangling at last her own nurselings; exalting and depressing; giviving and taking; dealing indiscriminatly; satisfying the greedy, more than the needy; giving unto many too much, to none enough; now a mother, now a stepdame; when most flourishing or flattering, most feeble; and making but the more unhappy, for having been acquainted with her happiness. But (in my mind) the Epicures (for all their levity) reason better. For though they might return the many invectives against Fortune upon Fate, yet they soberly argue thus; If there be necessitating and enforcing fatation upon things, must not such a thing be done by a man, whether he be instructed or exhorted to it or no? nay, shall he not do it whether he will himself or no? Is not the destinating decree enough to bring all things about, although there were neither command, nor care to go about it? Does it not rob all rational creatures of mind, will, counsel, deliberation, to tie them up to inevitable necessity? How then are their proper motions reserved, not only to rationals, but to every moving creature? What natural series of causes can there be betwixt intellectuals, rationals, spirituals, animals, in animates, and artificials? Is it not ridiculous, to make an indissoluble series, or conjunction of causes, where (besides a deity) reason, and accident are ever and anon making an interruption? Who will say, that all things are concluded by, and included under Fate? Is there not much arbitrariness, whether one man will beget another, or no? and much more, whether one man will kill another, or no? How can there be so much as a natural fate or necessity over men, when we see they are not all carried one way: as things of one nature or kind (beasts, birds, fishes, flies) are? but men (although of one nature) are carried diversely, as their wits and affections lead them. Were people have sundry Laws, and they duly executed; how are they led along by their convenient edicts, rather than by the fatal decree of the Stars? Are the laws of men and fate repugnant? and are these more prevalent than they? If all things be necessarily bound under Fate; what can be subject to reason, will, nature, occasion, time, manners, prudence, counsel, society, contingency, casualty? Must not men's sins and vices be necessary also, and enforced? Why should he be punished for offending, that is not able to resist an impelling force? Is he to be blamed, that is not of his own power? we may commend virtue, but what praise of the virtuous, not so by labour and industry, but by fate and necessity? Do not the Authors of Fate go, and come; speak, and keep silence; offer, and forbear; consult, and deliberate; procure, and prevent; exhort and dehort, praise, and dispraise; reward, and punish? and why should they do all this, if they did believe their own doctrine of Destiny? Why should men study or labour, if their fate be sufficient to make them both wise and rich? How many things are not as the Fates will but as we will ourselves? Have the Fates determined that a man shall have children, that will not marry, nor once touch a woman? that he shall be wise, that will not learn? that he shall be liberal, that will not give? that he shall be drowned, that will not come near the warer? that he shall die in a strange Country, that will not travel? If Fate have appointed a wound, or a disease to the body, is there not a medicine and meat to cure it? but if it could intent any evil upon the soul or mind, yet is there not education, and discipline to prevent it? Many things may be effected besides nature: may they not much more than besides Fate? If every man may fabricate his own Fortune, why not also contrive his own Fate? If Fate had never had name, or nature, or power, would things have fallen out otherwise than they do fall out? why then should Fate be inculcated, since (without Fate) there is Nature and Fortune, to which all things (necessary or casual) may be aptly referred? In this old Philosophical dispute, what easy Moderator would not give this censure? That either side hath said sufficient, to overthrow his Adversaries opinion; but neither of them enough to establish his own.  
7. Hath not the constellatory Fatation introduced so many starry Gods into the world? Yea, made so many providential, and tutelary Gods and Goddesses (some Select, others Ascriptitious) to have a hand in the whole administration of the Universe? But particularly so many Genial or Genital Gods and Goddesses, and their sundry ordinations and offices at every man's geniture. As of Janus, Jupiter, Saturn, Genius, Mercury, Apollo, Mars, Vulcan, Neptune, Sol, Orcus, Liber Pater, Tellus, Ceres, Juno, Lucina, Fluona, Luna, Diana, Minerva, Venus, Vesta. Moreover, Vitumnus, Sentinus, men's, Mena, Iterduca, Domiduca, Abaona, Adeona, and Dea Fatua too, not of the least ordination and operation, either in the birth, or life, or death? And no marvel that they make so many Consent-Gods go to the fate of a Man: when they will have so many to be busy about the fate of an herb. As Seia fatally precedent of the sowing; Segetia or Segesta, at the coming up of the Corn; Nodotus or Nodinus, at the knitting or knotting; Volutina, at the involving of the leaves; Patellina or Patellea, at the opening of the blade; Proserpina at the budding; Hostilina, at the equal shaping of the ear; Flora, at the flourishing; Lasturtia, at the nourishing; Tutilina, in the keeping; Matuta, or Matura, at the ripening; Messia, at the mowing; and Runcina, not only at the weeding, but at the plucking up by the roots.  
8. Whether Fate be one or many? If it be one simply, than what needs any reduction? if it be many, why is it not redueed to one? And then, in vain is that done by many, which may be done by one: and it is profane, to ascribe that to many, which ought to be ascribed to one. If it be one truly, then is it undivided in itself, and divided from all others: which how can that which is a series, or connexion of so many things, be? especially having its inherence in moveables or mutables. If it be but one by accident, why should it imply all under a necessity? If it be but one by aggregation, collection, connexion, so are things fortuitous as well as fatal. Besides, such an unity is in the meanest degree of entity. Wherefore then should it order, and subordinate things of a more perfect degree than itself? If it be many, or a multiplicity; then is it unequal, indeterminate, uncertain, and next to a nullity. If it be one, why then do they make it so divers, according to divers conjunctions and constellations? If it be many, how can they make any certain and particular pronouncing upon it?  
9 Whether that they call Fate, be in the first, or among the second Causes? If in the first, that is as much as to make it equal unto God: If among the second, then is it inferior unto man. For among second causes, and especially in involuntary actions, and all such as fall under humane counsel and deliberation; the intellectual mind, and rational will hath no superior. And what more contrary to the order of nature and creatures, than that the less noble should be disposing, and governing those more noble than themselves?  
10. Whether there be a fatal necessity upon all acts or events? If upon all acts where's Liberty? if upon all events, where's contingency? And whether upon these, both good and evil? and that whether natural, civil, or spiritual? If upon natural acts and events, good, or evil; then what use of means either to preserve; or to prevent? If upon acts civil, and good; what merit? what praise? if upon acts civil, and evil; what laws, what punishments? If upon events civil, and good; what thanks? if upon events civil, and evil; what hopes? If upon acts spiritual, and good; what free grace? if upon acts spiritual, and evil; what free will? If upon events spiritual, and good; what free bounty? If upon events spiritual, and evil; what free mercy?  
11. How can there, or why should there be such a thing as Fate, imposing a necessity upon actions, and events? when as divine providence itself doth it not: so as to exclude liberty, contingency, or casualty from things. But works with second causes according to their own motion, and manner. Permitting sometimes their exuberancy, sometimes their deficiency: preserving to them their sundry orders, offices, and degrees of efficiency. Suffering the remoter causes, or agents, to be impedited by the more proximate; that all effects might not be taken for natural, and necessary; but that his own free disposing might appear. Although nature, and every natural agent, be of itself, and ordinarily, determinated to one effect; and to the producing of it after the same way: yet he suffers it to be impedited by one debility, and indisposition, or another (either to come to pass otherwise, or else to be altogether prevented) that so he might preserve a contingency in all natural causes: to the intent nothing might be thought absolutely necessitating, but his own will and pleasure above. Much more doth he confirm a freedom to the rational will; not only that good may the more cheerfully be done, and accepted; but the evil also that is done, or suffered; may not unjustly be imputed to providence, because of a necessity imposed.  
12. If fate be (as they define it) the Series, order, nexure, ligation, complication, constitution, disposition of second causes, etc. what feeble things are all those seconds put together without the first? what can their own motion work to, without his special concurrence? what if he work not with them? what if without them? what if against them? Leave them to themselves, and what knot in a rope of Sand? Can there be a perpetual series, or indissoluble connexion betwixt causes so disparate, yea so adverse, as natural, internal, necessary, and arbitrary, adventitious, accidental? yet after this order is fate oftentimes finished. A languishing man not only consumes away within himself; but the air, meats, drinks, poison, act the fatal consummation. To an ordinated destiny of an unfortunate end; comes in inordinately fire, water, a fall, a gun, a sword, an unlucky hand, etc. and hath not this necessitating fate now the compliment by accident? and is there not a casual intervention (of more force to the fatal effect) than all the causal connexion? How many accidents fall out fatally, that can have no second cause ordinately assigned to them; much less prospected in them (but must be referred merely to divine will and pleasure) unless you will have accidental instruments (that interven inordinately) to be such?  
13. The Physical fate they will have to be a series of pure natural causes, etc. (viz. betwixt the stars, the elements, the temperament, the inclination, the manners, the action, and the issue or event) now where are all these causes knit together? in the efficient, the form, the matter, or the end? How are they worthy to be called causes, or so proved? How are they pure, natural, and necessary causes; when some of them are voluntary, and contingent? what connexion of them is that, which carries on prime, and second causes; natural, and voluntary; necessary, and contingent, with one fatal force, or inevitable agitation? what series is that which (as hath been said) is so often interrupted? what copulation betwixt the first, and the last; when as (by their own confession) the stars are not the causes of all events; neither do all those effects fall out necessarily, whereof they are the cause; How are they fatal then; or their compliment of fate?  
14. Whether in the series both of fate, and of fortune (although two contraries) Astrologers have not delivered the same order, and connexion of causes (as the stars, tempers, manners, actions, events) or else what difference do they make between them? Nay wherefore do the same Authors speak of fate, and fortune so promiscuously, and indiscriminately? (especially in their prognosticating, or predicting way.) Is it not because they are not able to distinguish them? Or is it not because they are conscious of a fortuitousness of event, even in their strictest fatality?  
15. Whether (in the series of fatal causes) the effect doth follow the universal, indefinite, equivocal, and remote: or else the univocal, proximate, specifical, and particular cause? And which of these is that which doth determine, and distinguish the effect? Does not a man generate a man; and a Beast, a Beast; what ever the position of the stars be? Those that have been borne in the same region, at the same moment, under the same position; have they all been the same? nay, how divers have they been (for all that) in their ingenies, their fortunes, and fates? And why so? but because they have taken their several affections, and inclinations from their particular causes?  
16. As for second causes, means, agents, instruments; seeing God Almighty makes use of them, to bring his own purposes to pass (not out of any defect, or necessity; but to make his own efficiency the more perceptible.) Ye seeing he oft times renders the most noble, and convenient means ineffectual, and uses the meanest, and unaptest of them, to the producing of very eminent effects; Why then should we be bound to lurk at that order, which God himself observes not? why should our faith be taught to respect, or rest upon the middle things; in a prejudice to that providence, which is the absolute beginning, and end of all?  
17. Whether the second causes be not ordained as the remedies, rather than as the means of fate, or fortune? providence itself that has determined such an accident, or event, has it not also ordained second means, to help, and relieve, in such a case? wherefore are the creatures, and their offices created to such ends: if they be not to be used to such ends, for which they were created? what ever the fate, or fortune be; is there not a natural Law (impressed in every creature) to labour for the conservation of itself, both in its being, and well being? To what end hath God given men a mind, will, reason, affections, counsel, deliberation, science, art, observation, experiment, means, instruments, etc. but as well prudently, and diligently to discern, procure, fortify, prevent, remedy; as thankfully to accept, or humbly to submit? Hath not the Spirit of God secretly, and sweetly suggested to his dearest children (in their sudden, and extraordinary perils, and perplexities) even present advices, and succours; besides the inward consolations, and confirmations of his grace? yea, is not this one cause why men are kept so ignorant of future accidents (and of their utmost issues, after that they are already happened) that men might not only prepare for them; but make use of such means, as God himself hath prepared against them? Otherwise, should they not tempt God, in a neglect of them?  
18. Whether there be not in the whole course of nature, in the universal world, and especially throughout the whole Church of Christ, fare more effectual causes, means, orders, connexion's, rules, guides, guards, helps of life, of health, peace, liberty, society etc. for counsel, actions, passions, accidents, events, than the celestial bodies can possibly be? aught these then to be respected more than all they? or yet in comparison to them?  
19 Who is able to bring into one series, or can reconcile to truth the old Philosophical opinions, about the exercise, or execution of Fate, by second causes? As whether by Angels, Spirits, Geniusses, Demons, Devils, by the Soul of the world, by the Souls of men, by the total subservience of Nature, by the motions and influences of the Stars, and celestial bodies, by sensible agents, by artificial instruments, yea, and by very accidents and cafualties? Christians know, and acknowledge all these creatures to be the ministers, or instruments of providence. The Angels doing his will, are the more eminent ministers both of his mercies and judgements: administering not only in temporals, and in spirituals, but likewise to eternals. And if it be so as Philosophy says, that they are the Intelligencies, that move the celestial orbs; then have they an ordination over the administration of the Stars. The Devils are not only permitted, but wisely and justly used in the execution of temptations, trials, judgements. (But how comes in Fate and Fortune? who can tell? unless they intrude among the Devils, and be indeed of their foisting in.) As for the heavenly bodies, they are to be confessed, as of God's ordination and employment in their order, light, motion's, and prodigious appearances. But he makes special use of men's reason, understanding, wills, affections, memories, counsels, deliberations, policies, vocations, societies, arts, artifices, Laws, Customs, actions, and experiments, in the government of the world: and yet more especially their gifts, graces duties, offices, fervices, in the governing of his Church. Last of all come in the whole host of creatures to act here as he hath ordained. Now what fatation, or fatal necessitation to man, among all these? Angels or Devils can but inject into the mind: they cannot compel, no nor yet incline the will. That's only for the infinite power of God himself to do, men (as to natural, civil, and moral acts) are still actors in their own liberty. As for bodies (Celestial or terrestrial) they work directly but upon bodies only: and the terrestrial are held, and found to be the more proximately, particularly, and sensibly disposing. Besides the friendship and hatred, the compliance and adversness of men, is not the service, or disservice of the brute creature; the virtue or venom of an herb or mineral; yea, the defence or offence of a sword, a knise, a spear, a gun, a club etc. are not all these more sensibly apprehended, to be more nearly advantageous or prejudicial to health or sickness, riches or poverty, honour or disgrace, prosperity and adversity, life or death; than are all the joint benevolences or malevolencies of the fatal Stars? If therefore a fatidicall prognostication may be made from the Celestial: why not rather from the terrestrial motions?  
20. Whether Fate be above the Stars, as their governor; or else under them as their minister? If above them, why make they the stars to be the causes of fate? For so they must needs be superior to it. If under them, how then are the stars themselves subject to fate? for so they must needs be inferior. How then should the stars dispose of others fate that are not able to dispose of their own? Is it for creatures (terrestrial or celestial) to perform that to others, which they are not able to preserve to themselves? Ought not therefore such a disposition to be referred solely to him, that hath the ordination, and gubernation of all things (both in heaven and earth) simply, freely, eternally and immutably in himself?  
21. How can the fatal series of causes be from the stars? when as the stars themselves are not causes, as in humane and arbitrary actions. Not causes, where they may be signs; as of things already done, and past. Yea, God himself may signify many things, whereof he is not the cause: as in evil, and sinful actions. Nay, have not the fatidicall Vaticinators themselves made many fatal signs, which could never be causes, nor yet once come into any series, or necessary connexion? As in their aruspicies, and auguries; from the entrails of beasts, flight, and noise of birds, etc. as also from lots, dreams, prodigies, casualties, yea and physiognomies, etc.  
22. How can the stars be the first in the fatal series of second causes? When as (of all creatures) the spiritual, intellectual, or rational are the supreme: and the corporeal, animate, or inanimate, their inferiors. Now the stars are both corporeal, and inanimate; Spirits, and souls; as they have more similitude to, so they participate more virtue of divine providence than all other creatures: For they are both the cognoscitive, and the operative instruments of providence, which the other are not. For these being but the executive only: may either be directed, or diverted by the iutellectuall, and ordinative. As acting of themselves with liberty, deliberation, discretion observation of right rules, application of fit means, and intention to a due end. And therefore are the more eminent ministers of providence, than all things else, in heaven or earth.  
23. Whether any such cut as fatation, may be properly said to be in, or from the stars? For fatation imports a primordial law or decree; not an influence only, or effect: what sacrilege is it then to ascribe that to the instrument, which is only peculiar to the principal agent? Since it is for instruments (especially the inanimate) not to ordain, but execute only, (Yea, it is a question, whether there be any fatation even in fate itself?) it being accepted and discerned, not for a seminal disposition, but for an ultimate execution: and that inherent in the movable or mutable subject. Wherefore, seeing fatation is neither in the stars, nor in fate itself: whether can any thing be said to be fatal with respect to the stars? For the stars are but second causes. And with respect to all such, some things may be said to be natural, some things arbitrary, some things indifferent, some things contingent, some things uncertain, some things casual: but few or none fatal.  
24. Whether it be in the power and validity of the celestial bodies to impose a fatal necessity, either upon humane actions, or yet upon natural things? For if the stars be any such causes; then must they cause principally of themselves, intentionally, directly, immutably. Now how can they be principal causes; when providence is above them? how of themselves; when they work not upon humane actions but by accident? how intentionally; since they want a mind, or soul? how directly; when they operate upon humane actions but indirectly? how immutably, when their ordination or disposition may be impedited? Again, were they thus acting; then should there be no contingents, or accidents; no liberty, or free actions, nor prevention of any events or issues; no particular causes should be defective, nor distance of place, nor indisposition of the mean; no neglect of the means, no endeavour to the contrary, or opposition should be available: nay, not only the understanding, but the will should be tied to corporal organs and matter; yea, and the stars should not only be of sufficient, but of infinite power.  
25. How do the celestial bodies work so fatally upon these inferiors: when as they here operate not upon a necessity, as to the producing of the effect. For albeit their impressions be natural; yet are they not received, but according to the manner of the receivers, which are fluxible, and not having themselves still after the same way. Because of the matter, that is in a potentiality to many, yea, and to contrary forms. The matter also is movable, and corruptable, and may easily defect of itself, may be intrinsically indisposed, and extrinsecally impedited. And the staries themselves are but indefinite, and remote causes; to which the effect can never follow determinately, and necessarily, unless the middle causes be necessary; and then they follow them, and not the other. But in the foresaid series the middle causes are most of them contingent: and from many contingent causes can come no effect of necessity, because any one of them, and all of them together, may be defective, and not attain unto their end.  
26. Seeing the heavenly bodies act not upon these inferiors, but by their light and motion; and so communicate nothing to the matter they work upon, but light, motion and heat: Now why may not all these flow from all the stars in general? And why then should such, and such fatal inclinations, be attributed to such, or such positions or conjunctions? And if there be any particular virtues of the light and motion of some stars, contrary to the virtues of the light and motion of other flarres; how is that demonstrated? And how comes it to pass, that they should be operative and effectual one way, in their simple natures or qualities: and yet another way in their relative aspects and positions? Is an imaginary relation, or respect of more validity, than a real substance or propriety?  
27. They seem to define fate more acurately, that make it to be the series, or connext order of natural causes. Now till they can directly and successively deduce those natural causes, down from the stars, to those fatal events: what reason is there to credit their proposition, much less their prognostication? They likewise will have fate (in the best sense they can take it) to digest and distribute all things, according to certain motions, successions, orders, forms, places, times. Now if their fate cannot be well understood, or discerned, without these same astrictions: why are they so confounded at the inexplicableness of the circumstances? Otherwise, why do they not predict usually the very times and places, together with the fates themselves? Moreover, the first definers of fate, held it to be, not in the superiors, but in the inferiors themselves. Namely, a disposition inherent in the movable thing: and that urging to an  event. If indeed it be such; ought not every man's fate to be collected from himself, rather than from his Stars?  
28. How should the things of fate, and fortune be foretold; when it is not yet (with one consent) told what things they are themselves? Some have gone so high, as to say that they are Deities, or Gods: others are fallen so low, as to make them vanities, and nothing. Some confound these two together: some set them so opposite, as that they make them confound one another. Some admit many things of both (as they say) at the foregate: and exclude all again at the back door. Some place them in the beginning, in the middle, in the end of a business. Some make us to be in their power: Some them in our power. Some would have us believe both but inquire neither. But if they would no inquiry after their nature, and properties: why make they such inquiry into their operations, and effects?  
29. Whether fate be mutable, or immutable? If mutable; how is it fate? Is there not then a contingency of fate: as well as a face of contingencies? If immutable; what hope? what colour? what means? what remedy? Nay, if ; how moves it (as they say) according to the nature, and order of all movable things? That is to say, with natural things, naturally; with necestary, necessarily; with voluntary, voluntarily; with contingent, contingently; with violent, violently; with remiss, remissely. And all this, not as a prime, and free; but as a second, and necessary cause. Why may we not as well say, with rational things, rationally; with brute, brutishly; with sensual, sensually; with virtuous, virtuously; with vicious, viciously; with prosperous, prosperously; with adverse, adversely; with uncertain uncertainly, etc. And then what irrefragable law of fate is that, which is fain to conform to, and comply with every one's manners, and manner of working?  
30. Whether fate be absolute in decree, or conditionate? If absolute; then can it not be otherwise, and what remedy? Nay then is it infinite, omnipotent, eternal, and with superiority? If conditionate (and that not from a liberal dispensation of its own, but a natural ordination from another) what fatation is that then, that comes upon condition? that depends upon others actions, not its own determination? If it be absolute; then is it cruel, and unjust in many things: if it be conditionate; then is it variable and certain in nothing. Set aside the first act, which is the eternal decree; and the last act, which is death: these indeed may be said to be both absolute, and conditionate; but Christians are not taught to call these fate. But take it (as they do) for the middle act; then can they make it to be neither absolute, nor conditionate.  
31. Whether fate, and fatal events follow the body; or the mind? If the body; what difference betwixt the fate of a man, and of a beast? In events (good or evil) who is worthy? who is guilty? And how follow they the mind; seeing the stars (necessarily and directly) make no impression there? Because it is superior, according to the order of nature: and not subject to matter, time, or place: but united to an intellectual, and spiritual substance; and therefore cannot suffer from corporeal things, although celestial. Nor can they so exceed their own sphere, and species; as to act directly upon it. And if not upon the intellective faculty, which acts necessarily: much less upon the elective power, which is free; and never acts but freely; nor is subject to fatality, or fatal necessity. For than should the election of the will be no more, but a mere natural instinct; should be determined to one thing; should act but one way; should have the like motions in all, upon the like representations; should not have any thing in its own power, to discern, deliberate, choose, refuse, etc. but must be carried on, either naturally, or violently, as the Stars do incline, or enforce?  
32. Whether fate or fortune, be either in good, or evil actions? If fate be in good actions; are they not necessitated, and enforced? if fortune be there; are they not fortuitous, and accidental? And so, what praise of them? what reward? The like may be affirmed of evil actions; and if likewise thus inferred; what shame? what punishment? In vicious actions, either fate offers violence to a man's will, or leaves to its own liberty. If the first, is not a man's will to be excused in evil? and if the last, is not every man's will the cause of his own fate? yea and of the hardest and heaviest fates? For they are such which follow sin, and wickedness.  
33. Wherefore should man (or his actions) be made the subject, yea the slave of sate; when as indeed man, as man, is superior thereto? For fate being but a sydercall service of second causes, must be reduced to the providence of the first cause: and in that reduction, man himself hath place, or preferment, before all the stars of heaven. Because the divine providence receives to itself, or extends itself in a more special way, to intellectual, or rational: that it doth to all other creatures else. In as much as they excel all others, both in the perfection of nature, and in the dignity of end. In the perfection of nature; Because the rational creature hath the dominion over his own actions, and operates voluntarily: whereas the other act not so much, as are acted. In the dignity of the end; because the intellectual creature only, by his operation, reaches to the ultimate end of the universe, sc. to know, and love God. But the other creatures touch not that end, by an inspired intention; but only according to some participated similitude. Furthermore, God provides for the intellectual nature principally, and as it were for selfs' sake: and but for all other crtatures secondarily, and in order to it. The rational creature is God's agent: the other are but his instruments. Now God cares more for his agents than he doth for his instruments. Yea they are the instruments of this very agent: and he makes use of them either in his practice, or contemplation. God hath more regard to the free, and liberal: than to the necessitated, and servile acts of his creatures. The rational creatures are the more noble in themselves, and of more near accession to the divine similitude; and therefore tendered by God, before and above all others. They are the more principal parts of the whole universe: to which the less principal are but subserving; as intended for their sakes, and working for their ends. Intellectual natures have more assinity with the whole; as apprehending all things else besides themselves: whereas every other creature is but a part, and capable of no more but a bare participation of its own particular entity. Now it is not for the inapprehending part, to have an ordaining power over the apprehensive whole. By the course of nature, the rational creature uses all other things for itself, as either for the perfection of its intellect, the explication of its science, the exercise of its virtue, or else the sustentation of its body, to which the intellectual nature is united. And therefore it is not for them, to dispose, tule, govern, impel, necessitate him him: but for him to observe, rule, govern, dispense moderate, and make use of them.  
34. Whether any thing can be said to be fatal (with respect to us) till it have taken effect? For a fatality before it be, is but a contingency to us: and to us a contingency, after it is, is a fatality. Why then should we be bound to believe the prognosticated things of Fate or Fortune before hand? yea, though they may have some natural cause, remotely necessary, or of some indefinite probability: yet is not all this sufficient for our faith in particular; because, as concerning many such natural causes, there is in us nevertheless (besides the supreme) a liberty, and power to prevent.  
35. Suppose the Fates have destinated one man to be hanged, or killed by another; why should not that be prognosticated from another man's nativity, as well as his own: seeing he also comes necessarily into the series of second causes? Indeed some of the old genethliacks have boasted to foresee, or foretell a man's fate, or fortune, from the nativity of his parents, Brethren, children, etc. But have not others of them held it for a foolish fancy, that the fate or fortune of one man should lie involved, not only in his own; but in the constellations of so many men's nativities?  
36. Whether they that suffer the same fate, have the same stars coupling, or compacting thereunto? Et è contra. Suppose them suffering (and suffering to death, the last line of Fate) for Christ, the Gospel, religion, and conscience. Is this fatal destiny also from the starry order, and connexion? who ever heard that the stars made Martyrs, or necessitated unto martyrdom? How then hath it come to pass, that young, old, men, women, of several ages, sexes, nations (and therefore not of the same constellations) have all agreed to undergo the same event?  
37. Whether that be true Fate, which they would mingle together with providence? and how can divine providence, and Pagan Fate agree? For Providence is the beginning, and continuation of all things: Fate is the end or utter confusion of them. Providence is in the ordering of casuals, as well as fatals: Fate is opposing all things fortuitous; and therefore not disposing them. Providence is an act in God: their Fate is no more but an event upon the creature. Providence is a disposition impendent, or out of the thing: Fate is a disposition inherent, or in the thing. Providence comprehends all things (passed. present, and to come) so does not Fate in her connexion of Causes. Providence is in and over all things, from the greatest to the least (good, evil, celestials, terrestrials, spirituals, corporealls, universals, singulars, naturals, rationals, voluntaries, necessaries, contingents) so is not Fate. Providence is more special to one, than to another: but Fate is a necessity to all alike. Providence can work immediately, without, and against means: Fate can operate nothing but according to her series, or connexion. Providence can act with every creature, reserving to it its own motion (as with free agents freely; with contingents contingently, etc.) whereas Fate hath no way to work but fatally, that is necessarily, forcibly, inexorably, immutably, inevitably. The rules, order, success of divine providence, are either written in his own book, or in his own breast: and not in the Stars and Planets, as Fate is. The wisdom, justice, power, goodness of his providence; all this is written in his own book: the particular successes, issues, events thereof, all these are written in his own breast. Even wise Providence itself is not herein to be discerned or determined beforehand: what satuous thing is Fate then, that is so obvious and trivial, as for the Faticanes to foretell? Is not this difference enough between them, and never to be reconciled; Providence is a prudent counsellor, and will have the particular issues kept secret: Fate is a silly babbler, and will have them commonly foretold?  
38. Whether (had it not been for the fictions of Fate and Fortune) there had ever been hatched opinions and heresies, so projudiciall to divine providence? and that even amongst Pagan's themselves, that had experience sufficient to convince them of the truth, and power of it: and of the justice, yea and goodness of it in great part. Had the divine providence ever been denied: if Fate and fortune had not been held for Gods? Had God himself been implanted under Fate, or made subject to the decrees of it, or slandered for a slothful & careless spectator of humane things, and terrene: if they had not confined and limited God to content himself with the reiglement of the heavens; as if it had veen beneath his dignity and majesty, to vouchsafe to look down to finall things, or once to take notice of of what was done here below: but to commit the care and rule of all sublunary and inferior things, to the stars and celestial bodies; as his substitutes and their superiors? Had profane and wicked men ever accused providence, and excused their impieties: had they not heard of fatal stars necessitating and enforcing both their wills and actions?  
39 Was not the constitution of Fate and Fortune, first invented in a derogation to God, and his divine providence: and that through a paganish and infidelious scandal at good things happening to bad men here; and evil things to good men, which had never been excogitated, or had soon vanished, had they been thus Christianly instructed, viz. That the all provident Creator dispenses these middle things with an indifferent hand, as unto creatures. That the best men upon earth, are not worthy of the least of goods things: & may deserve to be involved in the utmost of evil things, that can here befall them. That the wise Disposer knows how to turn these outward good things to the evil, of evil men: and these outward evil things to the good of good men. That this present world is no time of full punishing, or rewarding: but these two precisely pertain to the world that is to come.  
40. Admit that either Fate or fortune was so indeed as they presage; or much more than they can imagine: yet how is the best of them both sufficient to moderate all fond hopes and fears? Or what is able to do that; but a lively faith (void of these heathenish superstitions) and assuredly believing, That there is an all-provident God, that only foresees all things necessary: and to whom nothing is contingent or casual. That can, will, and doth work (for the best of his) both with second causes, and exterior means; as also without them, yea and against them. That binds not the world, much less ties his Church unto them. That hath written his children's names in the book of life: and much more than (they may be assured) hath numbered the hairs of their heads, as concerning all earthly accidents. That shines, and moves in the Sun and Moon, and stars: and makes their general influxes more, or less effectual, as he is pleased to add, or abstract his special motion; or oppose his immediate administration, or interpose the office of his more excellent Ministers, Angels, and reasonable Souls.   

CHAP. XIX. 19 From the affinity to Witchcraft.  
1. WHat difference betwixt Astromancy, Magomancy, or Magastromancy (as touching a sorcerous both superstition, and operation) and all these after-named? viz. Stareomancy, or divining by the Elements; Aeromancy, or divining by the air; Pyromancy, by fire; Hydromancy, by water; Geomancy, by earth; Theomancy, pretending to divine by the revelation of the Spirit, and by the Scriptures, or word of God; Daemonomancy, by the suggestions of evil Daemons or Devils; Idolomancy, by Idols, Images, Figures; Psychomancy, by men's souls, affections, wills, religious or moral dispositions; Antinopomancy, by the entrails of men, women and children; Theriomancy, by Beasts; Ornithomancy, by Birds; I cthyomancy, by Fishes; Botanomancy, by herbs; Lithomancy, by stones; Cleromancy, by lots; Oniromancy, by dreams; Onomatomancy, by names; Arithmancy, by numbers; Logarithmancy, by Logarithmes; Sternomancy, from the breast to the belly; Gastromancy, by the sound of, or signs upon the belly; Omphelomancy, by the navel; Chiromancy, by the hands, Paedomancy, by the feet; Onychomancy, by the nails; Cephaleonomancy, by brayling of an Ass' head; Tuphramancy, by ashes; Capnomancy, by smoke; Livanomancy, by burning of Frankincense; Carromancy, by melting of Wax; Lecanomancy, by a basin of water; Catoxtromancy, by looking-glasses; Chartomancy, by writing in papers; Macharomancy, by knives or swords; Chrystallomancy, by glasses; Dactylomancy, by rings; Coseinomancy by seives; Axinomancy, by Saws; Cattabomancy, by vessels of brass, or other metal; Roadomancy, by stars; Spatalamancy, by skins, bones, excrements; Sciomancy, by shadows; Astragalomancy, by dice; Oinomancy, by Wine; Sycomancy, by Figgs; Typomancy, by the coagulation of cheese, Alphitomancy, by meal, flower, or bran; Crithomancy, by grain, or corn; Alectromancy, by Cooks or Pallen; Gyromancy, by rounds or circles; Lampadomancy, by candles and lamps; And in one word for all Nagomancy, or Necromancy; by inspecting consulting and divining by with, or from the dead. The question is not about the difference of all these (from the first, to the last) in matter, instruments ceremonies, or circumstances; but whether they be not of like maleficall sorcery, for main substance and formality? And whether divining by the Stars and Planets; be not a cause inclining and disposing; at least an occasion inviting and encouraging (what through imitation, estimation toleration) to all these sorts of sorcerous divination, and the like?  
2. Whether there be any kind of Magic simply so natural, or laudably so arted▪ as many serve to abstract it from the maleficall, and diabolical? For though there be many occult qualities and miracles of nature, and actives and passives there, which perfectly known, and fitly applied, might help to work wonders, without either tempting of God, or the Devil: yet because of the difficulty of such things; and not that alone, but their uselessnesse: and because of men's ignorance, and for all that their curiosity; and because of the Arts insufficiency, and besides that, the fallacy; and chief because of Satan's privy suggestions, and delusory seducements; the study and search after these things proves very confused, indiscerned, unsafe and pernicious. And because of all these the abuse of this astro-magicall art is as palpable as the practice: but the use as occult as the Art itself. But especially as touching the practice of this art if there be an artifice of doing, wholly separate from malefice; why then are the same things done by those, that are altogether ignorant of the art; so they have but a saith? and why (without such a faith) is nothing to be done by the Art itself? How many things have been done by all manner of Magicians, that can have no natural causes, no true rules of art, no power or comprobation from God? and therefore must needs be acted by a confederation and familiarity with some evil spirit. How many things have they presumed to predict or foretell; which neither divine wisdom is pleased to reveal; neither is it ordinarily for humane reason, or art to find out; but must only be done by a demoniacal sagacity, or suggestion? what sounds, and syllables, and words, and sentences do they murmur, or pronounce; and that to the very inanimates; whom words can in no wise effect or move: or else are so barbarous and insignificant, as that (if they were uttered to the intelligent) they cannot conceive them, their extent, or use. Now by whose invention is it, that such words should be most operative in magic art; that are operative upon no understanding? How many rites, solemnities, ceremonies, preparations do they use, which have naturally no force or virtue to the producing of the effect; not yet can any way prepare the matter to the receiving thereof? What sacrifices, immolations, consecrations, prostrations, adorations, invocations, execrations, imprecations, attestations, comminations, exorcisms, adjurations. etc. And none of all these commanded by God; and therefore not done to him: how easy is it then to suspect, by whom all these are suggested, and for whom they are intended?  
3. Whether if be (in Magic, and Astrology) that the art hath power over the heavenly bodies: or the heavenly body's power over the art? not the first because for the Art to have power over the heavenly bodies (so as to stop, or turn the course of the stars; or by odes, and incantations to fetch down the moon from her orb. as the old Magicians have boasted) this is beyond the power of a Devil, or an Angel: and were not only against the particular order of nature, but would utterly confound the whole course of it. And (by conjurations, or confections) so to prepare the matter, as to allure, or force down influences; and to make it (by art) capable, and sufficient both to receive, and retain them: this were to mingle heaven, and earth; to subjugate the superior bodies, to their inferiors; to prefer accidents, to substances; and turn the whole universe upside down. Not the second; for not only the speculations; but also the practics of their art (a many of them) are merely intellectual, rational, arbitrary: over which the stars and planets can have no power. The stars are corporal things, arts or sciences are mental: how come these then to impress, and impose upon one another? All power is from action; all action is from forms; all forms are either natural, or artificial: now by what third kind of form do the stars, and the Art, work one upon another? And how agree their proper forms to act upon a third subject? How can the stars, or the Art (in introducing forms and producing effects) work either naturally, by art; or artificially, by nature? Can a natural form give principles of life, and motion, to an artificial matter: or an artificial, to a natural matter? which way then will they have these two to conspire, or consent, either for the operating between themselves; or upon a third?  
4 Whether that power which Magicians, Necromancers, conjurers, enchanters insultingly boast of, against Devils, and evil spirits, by way of coaction and compulsion: be not indeed by way of invocation, and subjection? For though Christ, and his Apostles subdued Devils; and ejected them by a divine, and extraordinary power: but as for mere men, and the vilest of men, since God hath denied them the singular gift; who hath taught them the trivial art of acting over, or commanding evil spirits? Or have they taken it upon themselves (as did the Jewish Exorcists Acts 19.3.) and is not indeed all their power and authority of the same force, as was theirs? But instead of preaching to such, let me first reason with them. Is it credible, that a mortal man should be able to bind an immortal Spirit? and bind him by a word, a sound a syllable, a character? and these insignificant, and no virtue of God's promise in them? Can these men do that to the Devil, which he cannot do to them: compel him to do good, or evil? If they can compel him to do the thing that good is; then are they able to do as much as God himself doth: and to compel him to do evil, that they need not, he is always as ready to do that, as they. Devils are above the order, and power of sensible things: how then should they be sufficient to move them, either by way of allurement, or constraint? If the Devil do at any time work with man, he will not do it gratis, or freely; unless it be upon his own errands, and to his own ends; for he hates mankind, and their indifferent commerce. And therefore since he will not do it voluntarily, and cannot be compelled; if he acts at all, it must either be upon a temptation of his own, or else upon a confederation of theirs. And if he be enjoined to obey by covenant or compact, then is not the malefice as much as confessed? Reason and experience prove, that the Devil cannot be forced to stand to his own promises: how much less than to any man's precept, or command? And therefore if the Devil appear at the provocation, recede at the commination, answer at the call, and obey at the command of a Necromancer; what dissimulation of obedience is there on both sides? One secretly imploring, and outwardly enjoining: the other outwardly observing, but inwardly enslaving. For it is not they that bind the Devil; but the Devil that binds them to obedience. Only he seems to be enforced to do theirs; that so he may make them willing to do his will. Or that his feigned constraint might either the more excuse him; or else set them the more without excuse both before God, and men; what command or enforcement is that, which is done not only to others injury but ofttimes to the actors own hurt? especially if he be doubting, and have not a strong faith, and observe not all the circumstances of adjuring; which shows all the force (on one part, or other) to be only in a pactional artifice. The main thing that the Astrological Magicians, Necromancers, conjurers, and enchanters pretend, is, that they can stand without his chain, and yet bring him (will he, nill he) within their circle: and all by virtue of the celestial orbs; only calling, and urging him under certain aspects, conjunctions, constellations. But alas! these cannot impress, or impose upon him (neither of themselves, nor by accident; neither directly, nor indirectly) he being a mere spiritual substance, and formally united to no body. If therefore he be observant upon such terms, it is to indulge a superstitious faith, and persuasion of the virtue of such things, and efficacy of such an art, besides, above, against the word of God. And he obeys now, not as necessitated thereby, as by causes; but yielding thereto, as unto Signs. Signs indeed of a compact, or confederation. And in that regard, seems very observantially to submit, not only to stars, and Planetary constellations: but to plants, herbs, stones, metals, circles, odes, verses, words, sounds, characters, figures, fabrications, confections; and indeed to any rites or ceremonies whatsoever, used as seals to such an intent. Otherwise, was it not for the covenant on the one part, there would (notwithstanding all the art, and authority) be but little performance on the t'other. Having thus disputed with, now let me preach to my magical Dominator; who by virtue of the spirit of the world (not of the Lord) and by virtue of the spirits in the Planets (not of him, that hath the seven spirits of God, and the seven stars, Revel. 3.1.) presumeth that he hath thus got the Devil in a string, and can make him bow at a beck. 
Job. 41.1, etc.  Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettest down? Canst thou put an hook into his nose? and bore his jaw thorough with a thorn? Will he make many supplications unto thee? will he speak soft words unto thee? Will he make a covenant with thee? wilt thou take him for a servant for ever? Wilt thou play with him as with a bird? wilt thou bind him for thy maidens? Shall thy companions make a banquet of him? shall they part him among the Merchants? Canst thou fill his skin with barbed irons? or his head with fish-spears? Lay thine hand upon him, remember the battle: do no more. I hope he is not ignorant that the allegory is very apt for his own application.  
5. Whether Magicians and Astrologers be not only obnoxious, or liable to; but noxious, or guilty of a diabolical compact, and commerce (not only implicit but explicit,) As pretending to false science, propounding false grounds, urging false causes, using false means, exhibiting false circumstances, practising false arts, provoking false affections, and intending false ends: and especially, seeking, and teaching to supply the defect, or failing of all these, by a false, and superstitious faith? A faith that is not in the things of faith; and therefore cannot be divine. A faith that in the things of reason, denys, and exclaims against the demonstration of reason; and therefore cannot be humane. Must not the effect of such a faith be superstitious: and the event prestigious? Moreover what proneness hath here been confessed? what properties of a diabolical covenant have been found? Besides a vanity, and superstition of faith; likewise of observation, imagination, affectation, investigation, invocation, adjuration, temptation. Signs empty, and delusory; Feats juggling and prestigious; wonders wrought without the command, and approof of God; creatures abused contrary to their nature, and institution; art pretended without any true principles; words invented, and muttered, and they barbarous, insignificant, false, absurd, apocryphal; yea though Canonical and sacred, yet applied to such acts and ends, for which they were never ordained; admirable efficacy attributed to syllables, sounds, numbers, rites, solemnities, ceremonies, circumstances, of time, place, and person; Fabrications of images, statues, figures, characters, circles, rings, seals, etc. Confections of herbs, minerals, waters, oils, juices, spirits, etc. acting and effecting at an improportionate distance, and without convenient means; spectrous Phantasms, or apparitions, to affright men into a credulity; ludibrious pranks, only to make sport, and so feed man's curiosity; and divining predictions (of things, lost, absent, future) without either calling, or cause.  
6. Whether Magical feats be wrought by things corporeal, or spiritual? Not by things corporeal, because of improportionate matter, form, cause, effect, means, instruments, distance, etc. How can a body work upon a body, to make it sign, and signify things hidden, lost, absent, future? to make a dead body walk, speak, etc. To make a living body walk invisible, transform its proper shape, etc. And if by things spiritual; then whether by spirits good, or bad? Not by the good (neither of Angels, nor men) for where's the true and good cause, Minister, means, object, and end of Magical operation? Nay which of all these is not evil?  
7. Is it not the known property of God, to know things future absolutely, and exactly? Wherefore then did the Devil arrogate to himself divination; but in an emulation of Divinity? Now whether of these two do the Diviners imitate? God, or the Devil? It cannot be God; because they have no command to imitate him, in these his powerful properties; no promise upon the imitation. It must be the Devil then; and to imitate him, must needs be maleficall. And they may imitate him many ways: for he hath used himself to divination, by spirits, by men, by living men, by dead men, by the celestial bodies, by the elements, by things natural, by things artificial; yea and by things sacred and religious: and may not they then be like him in all these?  
8. How easy is it for the Devil to predict those things which he intends to act himself? As suppose he intendeth (by God's permission) to practise the sickness, death, destruction of man, or Beast: is it not easy for him to suggest such his intention to his instruments, and Ministers; and so make them to predict the same? Yea though it be done from him; is it not easy for him, and them, to pretend it from some other cause: albeit abused besides the natural end thereof? Is it a matter of much artifice, for veneficks, or witches to forespeak their own purposed and laboured malefice? How readily may he presage another's death, or ruin; that hath him in his own power, and so hath already determined that such a day it shall be done. In like manner, how many have perished according to wizzardly predictions: and that only because of wizzardly purposes, and perpetrations? And therefore it may (not unjustly) be doubted, whether many of those prognosticated evil fates, and fortunes, against Princes, Magistrates, Ministers, and other Christians (especially such as opposed them in their fatidicall way) were not (besides the Astrological speculation) practised by goeticall Magic as by charms, curses, poisons, treachery, violence; or by making maleficall images, pictures, figures, constellated under the ascension of that man, whom they would maliciously destroy, or prejudice. And why may not this be justly suspected of them; since it is a thing not only of their own practising, but of their teaching? And it being so, how can they themselves deny? and what understanding man would not pronounce upon them, for the most arrant enchanters, sorcerers, veneficks, maleficks, wizzards, and witches in the world?  
9 Whether there may not be an effascination, or bewitching, by inspecting the stars; as by imagination, by breathing on, by looking on, by touching, by fabricating of images, etc. We know none of these acts are malevolent, or maleficall in their own nature: but that any one of these, as well as another, may be abused to sorcery, and witchcraft, through a Satanical stipulation, or suffrage, who can deny?  
10. What practice of sorcery, or malefice, more superstitious, than the fabricating of Astrological, and of magical images, pictures, statues, figures, etc. For as a  compact hath been suspected, as touching the Astrological: so hath an express one been concluded, and confessed, as concerning the magical configurations. And what is the one, on the other of these? but the making of an image, or figure, either of man, or beast; in gold, silver, brass, copper, wax, wood, stone, clay; under such a conjunction, or constellation; For the inviting, and alluring of Angels; for the expelling and ejecting of Devils; for the procuring of love; for the provoking of hatred; for the achieving of victory; for the effecting of death; for the raising, or allaying of storms, or tempests; for the causing or preventing of pestilencies; for the driving away of Serpents, and vermin, etc. Now in such a compact, what virtue or efficacy, besides that of a compact only? what similitude, or resemblance, betwixt the figure of a round star, or Planet: and a monstruous many-shaped, magical configuration? The virtue of the celestials are but universal, and indeterminate as to the producing of this, or that effect: neither, but by natural, and particular causes. And who will say that any such particular figures are either causes, or natural? what preparation can there be of such a matter; for the receiving, and retaining such constellatory influences? And what such kind of efficacies can it have thereby for the admitting of such effects? The heavenly bodies operate no way, but naturally: these figures or fabrications, operate no way, but artificially (being the artifices of humane invention, and used arbitrarily) how then should these modify, and determine those? How come their vast influences to be restrained only to such a figure, and that only for such operations? How come the stars and Planets so to neglect the matter, and its disposition; and so to respect the figure, and its composition; as accordingly to dart in their influences, for the figures sake; let the matter be what it will? what virtue can there be (for all the celestial influences) more than the matter is disposed unto? what efficacy, or aptitude of an artificial form, more than accidental, and instrumental? what principles of life and action from artificial forms? Is not the virtue of the matter still the same, although of divers forms or figures? why should artificial figures be more apt to receive the starry influences, than are natural figures? In all such configurations, must not the efficacy of the Stars rather attend, or depend upon the imagination and fancy of the artist, or artificer: than either upon the matter, or form itself? why should the inscription of characters, letters, words, numbers, make the figure, or image more efficacious? why should not the constellated virtue last so long as the substantial matter lasts: but only so long as the accidental form or figure lasts? Seeing therefore there is neither virtue nor efficacy in such fabrications, or figurations, from God, Angels, nature, art, stars, matter, form, or figure: whence then (if an effect follow) must all the efficacy be, but from the sign? the sign of a diabolical and maleficall contract, Sacrament, suggestion, suffragation, operation, and delusion. Who can think otherwise even of a material image, or figure that cannot be operative or efficacious beyond its proper species, and form? how much more than of that, which is only fantastical, painted, or engraven?  
11. Whether of such kind of configuration, were not the Jewish Teraphim, especially according to the Rabbinical use, and account? likewise the Talismanical sculptures of the Persians, together with these French toys, Gamalies; which (set this fabrication aside) are but the Games of Nature (as our English word found'st, aptest) or her apish and accidental sports, by confusedly shadowing one kind of creature in another. And causing them to rise and fall in their own mud, (like the imperfect animals in Nilus) without any further hurt or help to the whole universe: save that men may consider, that He, who made all things of nothing, can make any thing resemble every thing: and that Christians might learn to bless their Creator for their more perfect formation. But idle-witted and fantastical men, have fancied figures, and faces, in stones, and roots (like as we have done of late on Tobacco-box lids) and therewith have fraught their studies, as Papists have done their Sacraries with Relics: or as women have decked their closerts with shells. Neither is the vanity all; but they have superstitiously, nay, and forcerously made these umbrages of creatures, to be the tutilaries of Kingdoms, Nations, Countries, Cities, persons, from devils, thunders, tempests, shipwrecks, pestilences, poisons, serpents, vermin; and who knows what?  
12. Whether a diabolical compact, and familiarity may not justly be there suspected, where praestigious things are apparent, and yet miracles are denied, the Law affords no precept, the Gospel hath made no promise, Nature hath no power, Art hath no principles, the means have no warrant, and the end hath no profit; no profit neither to Church, nor Commonwealth?  
13. What is the difference betwixt those that call themselves Magicians, Mathematicians, Astrologers, Prognosticators, Diviners: and those that are called Soothsayers, Necromancers, Conjurers, Enchanters, Sorcerers, Wizzards, and Witches? Is this all the difference, that the one is guilty of a compact or covenant: the other not? Why there is an implicit covenant, as well as an explicit; and one leading to the other: and by how many of both parties hath even an explicit covenant been confessed? Or that one is arted, the other unlearned? What good of an art, without a gift? the more learned in an evil art, the more to be abhorred. Let them both see to it, whether the main of their learning be not of a delusive suggestion, rather than of a diligent acquisition. Or that one is imperious over the Devil, whereas the other is his suppliant? The Devil smiles alike at the pride, and at the humility of a superstition. And can no more be enjoined than he can be entreated. And will yield that either of them shall openly command, so they will but secretly implore. Or that the one operates by the celestial, the other by terrestrial imps? Hath not idolatry, and superstition, (and why not witchcraft?) been committed by things in Heaven, as well as things on earth? Me thinks a Magician operates by the base imp of the two. For a Witch works by a living dog, cat, mouse, rat, etc. But he by a dead one, configured, constellated, written, painted, engraven. Or that Witches are for the most part female, but they male? Oh! the nobler sex abusing itself, is always the viler. Or that Witches are poor, and envious, to the infesting of women, children, , & c? How proud are they then that dare do the like to Nations, Kingdoms, Princes, Magistrates? etc. Or that Witches are violent and revengeful in their practices; but Magicians are pleasant and merry in their pranks? Certainly, it is good neither to play with Saints nor Devils; such their sports, are Satan's earnest. Doth not the one thus act with more reluctancy, and the other with more complacency? For such passions may have more of enforcement; and such pleasures more of assent.  
14. Whether the appellations of Magicians, Mathematicians, Astrologers, Genethliaks, Planetarians (to say nothing of the old Chaldeans, Egyptians, Gazarens, Samanaeans, Hierophants, Beachmans', Gymnosophists, Thessalians, Etrurians, the Cabalistical Rabbins, the Greek Arithmeticks, the Roman Augurizers, the French Druids, the English Bards, etc.) as also Necromancers, Conjurers, Enchanters, Charmers, Wizzards, Witches, Sorcerers, Soothsayers, Sophisters, Impostors, Circulators, loculators, Jugglers, Gipsies, Physiognomists, Fortune-tellers, Prognosticators, Praedictors, Diviners, etc. be not terms of a promiscuous usage? And whether the community of words, argue not some community of things? Nay have not the holy Scriptures condemned them, under these terms or names indifferently? Do not the Fathers, Counsels, Schoolmen, Casuists, Divines, Historians, and Poets thus speak of them indiscriminately? Have not the Ecclesiastical, Imperial, Provincial, Municipal Laws, (under these mixed notions, and nominations) decreed, and doomed them alike to penalty?  
15. Why the Devil chooseth to have, both his most solemn confederation; as also the most stupendious operations, that follow thereupon, to be made and done under certain constellations? Is it not because he would have the Stars worshipped for Gods; who himself is worshipped in any thing that is not God? Or that he would thus have all the malefice devolved upon heavenly bodies? For what mischief he is permitted to do upon earth, he would make men believe it comes from Heaven. Or indeed, that he would thus delude the Sorcerers themselves; in persuading them, that what they do, they do not by fraud, but by an innocent, nay, an exquisite Planetary Art? For how many rank wharsicks have laboured to excuse their execrable Arts, by accusing the malefick Stars?  
16. How many Magicians, Astrologers, and Planetary Prognosticators, have had their Paredrials, their Assessors, and Obsessors; their Consiliaries, and Auxiliaries; their Martinists, Maisterels, and Ministrels; their Imps, and Familiars, as well as other Witches? And whether have not they made the same use, and employment of them, as the other have done?  
17. Whether the Artists (in Magic and Astrology) denying, exclaiming, and cautioning against Idolatry, Superstition, Sorcery, Witchcraft, be sufficient to purge their Art, and quit themselves of the same? When as their very speculations are expressly coinquinated with much in all these: and their practices palpably guilty of much more; and that to all men's judgements, but theirs that use them. Therefore rather, whether are not their intermingled negations, and affirmations, disclaiming, and acclaiming, vowing, and disavow, cautions, and concessions, distinctions, and confusions, an Argument of a consciousness, or conviction of something (in this kind) to be greatly suspected, and censured?  
18. How many of them that have pretended nothing but nature, and natural causes; and boasted Art altogether, and principles of mysterious Art: yet when the mystery of delusion, and iniquity, hath been discovered; and themselves straightly examined by prudent and careful Magistrates, or the day of their disastrous and unfortunate ends or execution, approaching: I say, how many of them have then confessed, and cried out upon compacts, confederacies, Devils, delusions perdition, damnation?  
19 Whether the superstitions of Sorcery and Witchcraft be not taught and promoted, countenanced, and encouraged, by the Printing, and permitting such multitudes of Magical books? Especially the translating of them (by way of Vindication, and Apology) into the vulgar tongue?  
20. Whether such books may be read? (unless with an inimical Science, not a social Conscience; not with an invitatory operation, but an expugnatory refutation.) And whether their signs and ceremonies may be used or assented to by any (either ignorantly or affectedly) without great danger of being seduced, and infected; if not with the Sorcery, yet with the superstition of the Art? Let a man but well examine himself, and observe others; and he needs no Oedipus: his own observation and experiment will soon teach him to resolve the case.   

CHAP. XX. From the Ominating of vain observation.  
1. WHether the superstition of vain observation, and the more superstitious ominations thereupon; have not been occasioned, and increased, by the prognostications, predictions, and divinations, of Magic, and Astrology? For (besides the suggestions of Satan himself) where is the source, and root of all such vanity, and superstition (at least the imitation, and example) to be found: save in those Arts and speculations, that teach to observe creatures, images, figures, signs, and accidents, for constellational; and (as they call them) second stars: and so to ominate, and presage upon them; either as touching themselves or others? As namely, to observe days, for lucky, or unlucky; either to travail, sail, fight, build, marry, plant, sow, buy, sell, or begin any business in; to bode good or bad luck, fortune, success, from the rising up on the right, or left side; from lifting the left leg over the threshold, at first going out of doors. From putting on the hose uneven or a cross, and the shoe upon the wrong foot. Item, The Band standing awry, the going abroad without his girdle on, the bursting of the shoe latchet, the tingling of the ear, the itching of the eye, the glowing of the cheek, the bleeding of the nose, the stammering in the beginning of a speech, the stumbling as first going about an enterprise; the meeting a beggar, or a Priest the first in a morning, the meeting of a Virgin or a Harlot first; the running in of a child betwixt two friends, the justling one another at unawares, one treading upon another's toes, to meet one fasting that is lame or defective in any member, to wash in the same water after another, to be over merry on a sudden, to be given to sighing, and know no cause why; from the dreaming of gold, silver, eggs, gardens, weddings, dead men, dung, etc. From the snorting in sleep, from the sneezing at meat, the spilling of the wine, the overturning of the salt, the dogs howling, the cats licking themselves, the swine grunting, the cocks crowing unseasonably, the pies chattering about the house, the owls screeching, the swallows falling down the chimney, the crickets chirping behind the chimney stock; or creeping upon the footpace. A hare crossing the way, a crow lighting on the right hand, or on the left. To collect, or predict men's manners, and fortunes by their names, or the Anagram upon the name, or the allusion to the name, or the numbers in the name, etc. Who can reckon up all the vain observations, and superstitious ominations of several Nations, persons, sexes, ages, conditions, and occupations of men? And what hope is there it should be otherwise; while such artifices and practices are tolerated, which teach to observe them from signal constellations, and Magical operations?  
2. Whether the vain observation of vain dreams, proceed not from the vain dream, and fantastical of the celestial influences upon the fantastic spirit? For do they not say, That as the celestial influxes upon corporal matter produce divers forms: so from the same influxes upon the fantastical power, which is organical, phantasms are impressed, by a celestial disposition, consentaneous to the producing of any effect, especially in dreams; because the mind is then more freed from corporeal, and external cares, or troubles; and so more freely receives those divine influxes? Whence it comes to pass that many things are made known to sleeping men, in dreams, which are hid to the waking. And if this be their chief reason, whereby they would reconcile an opinion of truth to Dreams, why are they not agreed (among themselves) of the causes, yea of the  causes of them? One will have the Intelligence that moves the Moon to cause them, by the means of its light, whereby men's fantasies are irradiated, while they sleep. Others refer them to the influxes of the superiors, yet by the means of certain species, whereby they continually flow from Heaven. Another will have them to depend upon the powers of the soul, the influxes of the Heavens, together with certain images, or resemblances, whether of fantasy or configuration. Others will have them wholly caused by their constellations And if they would bring in the Devil among the rest (as some of them have confessed he is not to be kept out) they should find him to be the greatest cause of all: especially of the vain observation of them, and superstitious omination upon them. Who will deny, that there may be some observation of some dreams, and some interpretation made upon them, as touching either the health, or sickness of the body, the virtuous or vicious inclinations and affections of the mind; yea, and (though rarely and extraordinarily) for the caution, and encouragement, as touching some special actions and events? But I demand, of Magical and Astrological men: not so much whether there be one common rule to all, for the interpretation of dreams, As whether this (taught by themselves) be either a second cause of dreams, or a safe rule to interpret them? viz. That dreams are more efficacious, when the Moon overruns that sign, which was in the ninth number of the Nativity, or revolution of that year; or in the ninth sign, from the sign of perfection. For it is a most true and certain divination; neither doth it proceed from nature, or humane arts, but from purified minds, by divine inspiration. They shall do well, not only (by true reason) to resolve us fully, of the truth they speak: but also (in good sense) of the terms, they speak withal.  
3. Whether the vain observations, and superstitious, nay ridiculous ominations of Physiognomy, had ever been so vulgarly taken up, but by reason of Magic, and Astrology? For without Physiognomy celestial; to what purpose is Physiognomy terrestrial? Do they not gather the Physiognomy of Elements, from stars, and starry influences or dispositions? And the physiognomy of Minerals, Gems, and Stones; from starry signatures, and figures? The Physiognomy of Herbs, and Plants, from the stars, and Planets? And from their natures and influences; yea, from their signatures, and figure; and so conclude their virtues of sympathy, and antipathy, to be accordingly? The Physiognomy of Beasts, Birds, Fishes; still from starry signatures, and dispositions? Yea, and the Physiognomy of Man, his powers, and parts, from starry temperaments, and planetary inclinations? Nay, do they not call these kinds of impression, second stars: and so prefer them in their Physiognomical ominating, or divining; and thus, not conjecturing only (upon men's manners, and fortunes) but defining? Herereupon (that I may proceed in their own order) are subtly obtruded upon the simple world these particular observations, and ominations; so vain, superstitious, ridiculous; even to the judgement of the Metoposcopists themselves. 1. Obs. That a great head is an omen, or a sign of a sluggish Fool; a little head, of a subtle knave; a middle head, of a liberal wit, a round-head, of a senseless irrational fellow; a sharp head, of an impudent sot, etc. 2. Obs. That an hard hair signs, or ominates one valiant; and a soft hair, effeminate; and a thin hair, luxurious; and a thick hair, churlish; and a curled hair, covetous; and a plain hair, prodigal; and a white hair, timorous; and a black hair, violent; and a yellow hair, ingenious; and a red hair, treacherous. 3. Obs. That a great face signs or ominates an epicure; and a little face, a flatterer; a fat face, a sluggard; a lean face, one envious; a long face, injurious; a broad face, litigious; a round face, light; a smooth face, deceitful; a wrinkled face, distrustful; a red face, riotous; and a pale face, malignant. 4. Obs. That a broad forehead signs or marks a man stupid; a little forehead, unconstant; an high forehead pertinacious, a low forehead, lascivious; a square forehead, bold; a round forehead, loud; a wrinkled forehead, thoughtful; and a smooth forehead, jocund. 5. Obs. That great eyes portend, or signify shameless; and little eyes, covetous; grey eyes, fearful; yellowish eyes, fierce; bluish eyes, pusillanimous; greenish eyes, stout; black eyes, crafty; red eyes, cruel; brown eyes, impudent; spotted eyes, perfidious; rolling eyes, angry, and lustful; twinkling eyes, irresolute; set eyes, stupid; akewed eyes, envious; purblind eyes, perverse prominent, or goggling eyes, simple; and hollow eyes, dissembling. 6. Obs. That the eyebrows or lids, if they hang down, mark or note one intemperate; if thick, shameless; if broad, foolish; if little, crafty; if they bend towards the nose, austere and rigid; if to the temples, jeering, and dissembling; if long, arrogant; if thin, silly. 7. Obs. That great ears, presage or note a fool: and little ears, a knave; and long ears, a babbler; and hanging ears, a clown; and prick ears, a meddler; and red ears, shamefast; and plain ears, rude; and soft ears, easy; and hard ears, inexorable. 8. Obs. That a very great nose is a mark or figure of a man that is given to admire himself, and deride all others; a very little nose, signs a man mutable; a long nose, bold; a straight nose babbling; a crooked nose, crooked conditions; a thick nose, impudent; a flat nose, pretending; a bottle nose, dull; a hook nose, dissembling; a broad nose, churlish; a sharp nose, tasty; a round nose, vainglorious; and a hawk nose, venereous; and a red nose, a lover of strong drink. 9 Obs. That thick cheeks betoken a vain trifler; and fleshy cheeks, a sound eater; and red cheeks, a notorious drunkard; and thin cheeks, a false treacher; and round cheeks, a wanton deluder; and smooth cheeks, an easy nature; and hairy cheeks, an harsh humour. 10. Obs. That thick lips forespeak a foolish talker; and thin lips, a cunning pretender; a prominent upper lip, an injurious slanderer; and a prominent under lip, a vain boaster; an hare lip, a cunning cheater; a pouting lip, a peevish scold; a purse lip, a scraping sneak; and a bladder lip, a nasty slut. 11. Obs. That a great mouth is an omen, or presage of one manly or warlike; a little mouth, of one effeminate, or wanton; a pouch mouth, of a great talker; a purse mouth, of a great liar; a wide mouth, of a great eater; a narrow and contracted mouth, of a great envyer. 12. Obs That a little chin signs one envious; and a short chin, perfidious; and a long chin, loquacious; and a round and smooth chin, muliebrious; a diffected, and retorted chin, libidinous; and a square and hairy chin, valorous. 13. Obs. That if the teeth be long, sharp, thick, thin, broad, narrow, fast, lose; they sign long lived, or short-lived; and mixedly, gluttonous, audacious, lying, suspicious, envious, versatile, etc. 14. Obs. That a long tongue speaks a man garrulous; a short tongue, dumpish; a broad tongue, liquorish; a narrow tongue, querulous; a quick and voluble tongue, rash, and hasty; a slow and drawling tongue, dull, and reserved; a stuttering or stammering tongue, ignorant, or but half witted. 15. Obs. That as the voices of men are great or small, high, or low, quick, or slow: so are they to be argued for angry, or gentle; true, or false; audacious, or timorous; modest, or impudent, etc. 16. Obs. That to be facile of speech, notes levity; and to be difficult of speech, morosity; short speech, notes passion; and long speech, affectation; to speak through the teeth, notes folly, and fantasticness; and through the nose, lying, and dissimulation. 17. Obs. That a long and lean neck, notes one for talkative, foolish, fearful; a short neck and fat, for rude, and voracious; a thick fleshy neck, for angry, and ireful; an hard neck, for indocible; a fat neck, for docible; a stiff neck and , for pertinacious; a strait neck, for proud and contumacious; a crooked or wry neck, for penurious and malignant; a neck leaning to the right hand, for shamefast; to the left hand, for shameless. 18. Obs. That a sharp and narrow throat signs a man light, and loquacious, a wide throat, voracious, or greedy; the bunch upon the throat, if it be outwardly prominent, signs a man malapert; if it be inwardly contracted, it signs him difficult, and troublesome. 19 Obs. That a great breast is marking and figuring a man strong, & magnanimous; a little breast weak and pusillanimous; a broad breast, wise and honest; a narrow breast, witty and subtle; a fleshy breast, timorous, and lazy; an hairy breast, libidinous; a smooth, effeminate; an out breast, unconstant; an hollow breast, deceitful; a red breast ireful; swagging breasts, drunken, and whorish. 20 Obs. That a great belly and fleshy, shows one gluttonous, drunken, lustful, proud; an hard belly, rude and gluttonous; a soft belly, honest and magnanimous: a mean belly, prudent and ingenious; an hairy belly, lustful, light, instable. 21. Obs. That strong ribs sign manly; weak ribs, womanish; slender and short ribs, pusillanimous, malignant, voracious; puffed and swollen ribs, loquacious, and nugatious; fat ribs, sottish; lean ribs, wily. 22. Obs. That a great back is a sign of a man strong and stout, and a little back, of one wretched, and timorous; a lean back witty: a fat back, lazy; an hairy back, rigid; a bunch back, malicious. 23. Obs. That broad shoulders sign valiant; narrow shoulders, illiberal; high, or out shoulders, arrogant; cromp shoulders, malicious. 24. Obs. That long arms betoken a man ambitious; short arms, malevolous; brawny arms, dull; and veiny arms, venereous. 25. Obs. That short thighs sign envious; and hairy thighs lustful; and lean thighs, peevish; and thick thighs, sluggish. 26. Obs. That lose kneed, signifies lascivious, and baker kneed, effeminate. 27. Obs. That fat and fleshy hips sign mulierous; lean and lank hips, malignant. 28. Obs. That the spindle legged, are fearful; hairy legged, lustful; stump legged, servile; bow-legged, various. 29. Obs. That the long footed, are fraudulent; and short footed, sudden; and splay footed, silly; club footed, naughty. 30. Obs. That long and lean toes, sign rude, and unwise; short and thick toes, rash, and heady; toes that clinch together, sign covetous and luxurious; toes that start asunder, sign light, and loquacious. Oh! Is not this a rare and profound art (fit for none but Gipsies and Jugglers to profess) that teaches to judge of men as men judge of horses; by their shape, and making: or as country swayns estimate their cattle; by their horn, and hid, and hoof?  
4. As metoposcopy, or the inspecting of the front, or forehead; (together with other parts of Physiognomy) boasts itself for the Scholar: so whether Chiremancy, or Palmistry; (the inspecting of the hand, or palm) may not be accounted for a mistress, in observating, and ominating Magic, and Astrology? Why distinguish they betwixt Chiromancy Physical, and Astrological? As it physical conjectures were not enough; there must also be Astrological divination. And to this purpose; what fictitious appellations of Minute's and Lines to be reckoned according to the number; and explained according to the nature of the Planets? What a Chyroscopical horoscope, or a Planetarian Manual, of juggling, legerdemain, and superstitious imposture? From the Magical characters of the heavens, in the hand; what Astrological prognostications, or ominations; not of corporal motions, and temper; and not only of civil actions, and events; but even of spiritual affections, and manners? Is it by the help of art, that they here probably conjecture? Nay, is it not by diabolical instinct, that they here peremptorily vaticinate, or ominate of long life, short life, marriage, single life, fortunity, infortunity, virtue, and vice? Yet for all that, what's here that is not as vainly observed, and as ridiculously ominated and portended; as in any other part of Physiognomy? As a great thick hand signs one not only strong, but stout; a little slender hand, one not only weak, but timorous; a long hand, and long fingers, betoken a man not only apt for mechanical artifice, but liberally ingenious; but those short on the contrary, note a fool, and fit for not hang: an hard brawny hand signs dull, and rude; a soft hand witty, but effeminate: an hairy hand, luxurious; long joints, sign generous; yet if they be thick withal, not so ingenious; the often clapping and folding of the hands, note covetous; and their much moving in speech, loquacious; an ambidexter is noted for ireful, crafty, injurious; short and fat fingers, mark a man out for intemperate and silly; but long and lean, for witty; if his finger's crook upward, that shows him liberal; if downward, niggardly; the lines spreading at the bottom joint of the thumb, sign contentious, the line above the middle of the thumb, if it meet round about, portends a hanging destiny: many lines transverse upon the last joint of the forefinger, note riches by heirdome: and right lines there, are a note of a jovial nature: lines in the points of the middle finger (like a gridiron) note a melancholy wit, and unhappy: if the sign on the little finger be conspicuous, they note a good wit, and eloquent, but the contrary, if obscure: equal lines upon the first joint of the ring finger, are marks of an happy wit; long nails and crooked, sign one brutish, ravenous, unchaste: very short nails, pale, and sharp, show him false, subtle, beguiling: and so round nails, libidinous: but nails broad, plain, thin, white, and reddish, are the tokens of a very good wit. I say no more, but could they respect the heart, as well as the hand (and not the substance, but the qualities of it) they might learn to speak the words of truth, and soberness.  
5. Which way go the Physiognomists, Metoposcopists, and Chiromantists to work (for all this observation, and omination of theirs) but either (as they pretend) from the cause, to the effect. And how is that? but first judging and pronouncing the man, or the member, to be Saturnine, Jovial, Martial, Solar, Venereal, Mercurial, Lunar. Or else, from the effect, to the cause (as they say) by collecting their horoscope from the habitude of the body? And thus what do they? but trifle, and delude which way they please, by inspections, observations, ominations, predictions of manners, and fortunes, to the great dishonour of God, and reproach of Nature; were it not that their art is proved to be an absurd imposture, both by reason, experience, virtue, and Grace. For what can they say? but that passions, and affections may break forth, and show themselves in the alterations of some outward parts. What then? Because they may do so in some parts: will they therefore make all to be signifying, and signing? Nay, and even in those parts, where those eruptions, or significations are, it is but upon a present provocation: will they then make such collections, and presagitions by them, as if they were habitually seated there? But I am weary of these frivolous Artists, I will therefore only turn them over to their own fautors, who tell them plainly, that it is not necessary, nor of any rational consecution, that the condition, manners, and studies, and institutes of man's nature (together with the propensions, and agitations of his mind) should be accommodated to external marks: neither yet to be measured by any signal lineaments of his body. Because a man may conceive, and agitate many things inwardly in his mind: whereof there is not the least show or appearance outwardly in his body. And because a man may be of an enormous body, and distorted members: and nevertheless possess a mind excellent in all good culture: and on the contrary, be of a decent and complete frame or shape, and yet of manners ugly and ill-favoured enough. And that there is not the least reason, nor any rule of truth for these their conjectures, observations, and ominations: neither are they agreed among themselves, about their own absurd figments. And therefore it is to be suspected, that these nugacious kinds of men do only dote through the instinct of the devil, drawing them from error into superstition, and from that into infidelity.  
6. Whether Augurizing, auspicating, and aruspicinating (and all such heathenish observations, and ominations) were not founded upon Magic and Astrology? For not only these descended from the Chaldeans, to the Greeks, and from them to the Etrurians: and from them, to the Latins. But there had never been (very like) neither faith in, nor practise of any such, had not the Artists taught, that there are certain lights of praesagition, descending from the celestial bodies, upon all inferior creatures: as certain signs in their motion, site, gesture, flight, voice, colour, meat, etc. So that omination, or divination may well be made from the similitude, and convenience betwixt them, and the stars. For beasts, and birds, their parts and entrails, their flyings, and cry, etc. How can these (considered only in themselves) be causes of future events? Yea, how can they be so much as signs? Unless they be taken as effects of some other causes, that may cause, or sign future things. And what can they be, but the celestial motions? And therefore they must prenuntiate future events, in their conformity to the celestial bodies: and subjection to the disposition of the stars. So that thus it is, that they are brought to presage (besides out of a natural instinct, such things as may concern themselves, as in storms, and showers) out of a preternatural and astral disposition, such ominous accidents as may befall others. To have observed an old Augur, seated on the top of his tower, the air being clear, and cloudless, with his Lituus in his hand; quartering out the regions of the heavens, etc. who would not have taken him to have been an ginger? And who would not take our Astrologers to be Augurs, and Auspicinators; that can fancy no more apt and comparable motion of the stars: then that the stars flit and hover in the heavens, just as the birds fly and flutter in the air?  
7. Whether the Cabalistical art, was not the tradition of Rabbinish Magicians and Astrologers? And what a shame is it that Magicians themselves should tell us, that although the art be old, yet the name and appellation, is but of later invention, and not known, till imposed by, and among Christians? But it is well, that they themselves will acknowledge it, to be a certain Theurgical Magic, and nothing else but a mere rhapsody of superstition, a play of allegories, and speculation of idle brains. And indeed, who can think otherwise of it? When they teach, that he who is expert in this Cabalistical Magic of names, numbers, letters, characters, symbols, figures, elements, lines, points, accents, spirits, and other minute things, all significative of the profoundest secrets: he shall foreknow, and foretell things future; have power over Angels, and Devils, command whole nature, make all things obey him as he will; work miracles, rule the heavens, make the Sun stand still, and go back; divide the Sea, dry up Rivers: remove mountains, raise the dead, etc. and all this at his own will, and with less than a word.  
8. Whether the paganish Oracles were not founded upon Magic, and Astrology, or by Magicians and Astrologers? And whether it be not confessed by them, that they could not ominate, or give answer: because the stars made not way for them?  
9 Whether the art, called the Art notory, had ever been so notorious, but for Magic, and Astrology? A notorious art indeed: and worthy to be noted with a black coal, or a piece of the blackest art, for all the white pretext; Which is, to attain unto science, or knowledge (not only of things natural, and moral, but spiritual, and divine) by inspection of certain figures, and characters, and prolation of certain unknown words: yea and by some pact (solemn, or secret) with the devil: not without the vain observations of certain superstitious acts and ceremonies, in fasting, prayers, confessions, humiliations, invocations, adorations: upon certain days of the new Moon, about Sun rising: either in Churches, houses, barns, fields, or woods. And so start upon a sudden (by some inspiration or insused suggestion of an evil spirit, prompting the mouth to speak like a Parrot, but not enlightening the mind to apprehend, or understand) a preacher, a teacher, an expounder, a prophesier, predictor, wiseman, artist: and that without any study, labour, hearing, reading, conference; or other ordinary way of acquisite learning. And so to boast himself illuminated and instructed, like any Prophet, Apostle, or Angel of God. And now (it is agreed among themselves) their Art shall no more be called the Notorious (for in truth, they neither conceive what they say, while they are uttering, nor remember it after they have uttered: nor are able to give any reason of their faith or science, that is in them, or comes from them) but the art Spiritual, the Angelical, yea the Pauline art. For they are now gotten beyond Solomon's way of wisdom, and have already attained to revelation (after an extatick and enthusiastic manner) not unlike, nay not unequal to that of Paul himself, when he was wrapped into the third heavens. Of this Diabolical, Magical, Necromantical, Sortilegious, Fanatical Art, or injection, fame is common, as concerning a young man (at this day) in our neighbouring Country: which I but only intimate from the general report, as not being particularly informed thereof. Only I would ask of our Magical Planetarians, what is the reason that they are so furious for the rooting out of the Ministry? Is it not because they would set up others in their stead, according to this their own Art of Ordination?  
10. Whether Alchemy (that enticing, yet nice harlot) had made so many Fools, and Beggars, had she not clothed, or painted herself with such Astrological phrases and Magical practices? But I let this Kitchen Magic, or Chimney Astrology pass. The sweltering drudges: and smoky scullions of it (if they may not bring in new fuel to the fire) are soon taught (by their past observed folly) to ominate their own late repentance. But if they will obstinately persist, in hope to sell their smoke, let others beware, how they buy it too dear.  
11. Whether Pericepts, Annulets, Praefiseinals, Phylacteries, Niceteries, Ligatures, Suspensions, Charms, and Spells, had ever been used, applied, or carried about: but for Magic and Astrology? Their supposed efficacy (in curing diseases, and preventing of perils) being taught from their fabrication, configuration, and confection, under such and such  aspects, conjunctions, constellations?  
12. Whether many of the fantastic errors, and opinions, concerning the coming of Antichrist, of the thousand years, of the end of the world, and of the day of judgement: have not at least been renovated, and promoted by Astrologers and Magigicians? For these have been suspected by their friends (such is their arted fury) for dropping into enthusiastical and fanatical prophecies and predictions. And we know they have undertaken to determine the time of the world's durance; and to foretell the day of judgement from the stars: and were they but well interrogated about the other two; surely their allseeing Art would not sit out.   

CHAP. XXI. From the singularity of Prophecy.  
1. WHether, as it hath been a great pretext of humane curiosity, so it hath not been a great defect of humane incuriousnesse; in not discerning divine Prophecy; but confounding it promiscuously, and synonymously with other profane names, and mysteries: As Divination, vaticination, praenotion, omination, ariolation, praesagition, predication, prognostication, conjectation, & c? All which terms are either of a bad acceptation; or not good, save only in a civil sense, and that but as touching some particulars only, whereas Prophecy simply is always taken in the best Part: neither is the act of prophesying; nor the appellation of a Prophet, attributed to any (the whole Scriptures throughout) that are not called and approved of God Unless it be so ironically, as that the context, yea and the very adjuncts set forth a plain note of difference; that they are only so called from their own presumption; or else from a popular repute.  
2. Whether these sundry differences have not been observed concluded, confessed, betwixt divine Prophecy and divination in all the names, and kinds. viz. 1. Prophecy is from God, a gift inspired by the Holy Spirit: Divination is from the Devil, a delusion suggested by an evil spirit. 2: Prophecy was never but according to God's Covenant; Divination is seldomwithout a pact, or covenant with the Devil. 3. Prophecy is Gods consulting with the creature: Divination is the creature consulting with the creature. or, one is a consulting with God, and not with the creature: the other is a consulting with the creature, and not with God. 4. Prophecy is first motioned, and freely offered by God: Divination is temptingly, and sorcerously sought for (as was Balaams own way) and not only provoked, but presumed also. 5. Prophecy hath been concerning some special persons, and their extraordinary actions: Divination (even the Magical, and Astrological) is ordinary for all men, their manners, and fortunes. 6. Prophecy hath never been, but of matters weighty, and serious: Divination hath often been of things vain, and ludicrous. 7. Prophecy is of those things that are necessary to be known: Divination (Magical and Astrological) is of those things that are not necessary to be known. 8. Prophecy is of those things, that are only known to God; and cannot be known to others, without Prophecy, or Revelation: Divination is either of those things, that cannot be known by divination; or else of those, that may be known without it. 9 Prophecy is of things true, certain, infallible; because immediately from God, the first cause: Dvination is of things false, and uncertain, and but probable at most; because either from the Devil, or but from the creatures, and second causes. 10. Prophecy considers things in God, and therefore is immovable: Divination considers things in the creature, and therefore must be mutable. 11. No Prophet ever made himself the author of his own Prophecy; but Thus saith the Lord, etc. But the Devil, and Diviners arrogate their predictions to themselves, and to the absoluteness of their own Art. 12. The gift of Prophecy ceased in the act: But Divination they will have to remain still in the Art. 13. Prophecy is not a permanent habit, but a transient act, that the prophets themselves might know and confess, that they had it not but by gift, and occasionally according to God's good pleasure (for the prophecy came not at any time by the will of man. 2 Pet. 1.21.) but Divination, or Astrological prediction is a stated Art (as they say) and they may not only study it, but practise it at their own wills and pleasures. 14. It is not for every Prophet to know every thing that is prophecyable: But (for so they pretend) it is for any prognosticator, to know any thing that is prognosticable. 15. Prophets, besides the Spirit of Prophecy, may have the instincts of their own spirits, which might sometimes deceive them: But Diviners, and Prognosticators, besides the instinct of their own spirit, are obnoxious to Satanical delusion; whereby they often both are deceived, and do deceive. 16. Prophecy is true in the ground, although it may fail in the effect; because the principle thereof is the prime verity: Divination, though it take effect, yet is it false; both because of falsity in the author, and ground, and means, and end. 17. The prevention of things prophesied, argues no falsehood, or defect in Prophecy; because God may reveal some things to his Prophets, as in their second causes, which may be impedited; and some things might be prophesied conditionally, and with intent that they might be prevented; however to be referred to God's good and wise dispensation; yea and the Prophets themselves were instructed, and enabled to prophesy as well of their prevention, as of their consecution: But who can say so much of Divination? 18. God may (in mercy) suffer a true Prophecy to be frustrated: and (in judgement) may permit a false divination to take effect. 19 The Prophets were sometimes prevented, as touching their predictions of evils, and judgements: But the diviners and false prophets were frustrated in their predictions of blessings, and good things. 20. The Prophets foretold Gods judgements with grief and condoling; wishing that they might rather be accounted for false Prophets then that such heavy things should befall God's people transgressing: the Diviners, and Prognosticators, glory to presage confusion to Nations, Kingdoms, Churches, Christians; and are very little touched with the destruction of all or any; so their predictions may take place. 21. That Prophecy hath been prevented, or failed in effect, was merely because of the liberty of Gods will: but Divination, or Astrological prediction, may be defeated even by the liberty of man's will alone. 22. Prophecy, enlightens the understanding, and perfects it: so does not Divination; but only (after a confused manner) altars the imagination. 23. In Prophecy, it is the intellect that moves the fantasy: but in Divination, it is the fantasy that moves the intellect. For Prophecy illuminates immediately, beginning at the mind and heart: which divination cannot do; because it gins at the senses, and so to the fantasy, to the imagination. So that a Prophet understands his own Prophecy: so doth not a diviner his own divination. 24. Ecstasies of Prophets did not so abalienate their minds, as that they apprehended not what they did, or said: as indeed it is in the dementating furies of divination. For theirs was only but an abstraction of the mind from outward, sensible, and terrene things: not a distraction of it within itself; as in these. 25. The Prophets mingled godly and wise instructions, together with their Predictions; that they might not seem to neglect the present, by prying into the future: both which, are both the sloth, and business of all prognosticating predictors. 26. Prophecies serve to instruct all ages: divinations, instead of instructing, have only proved to distract present times, and that's all. 27. The gift or grace of Prophecy was given for the things of Faith, and true worship: Divination hath only been used to seduce from both. 28. Prophecy was inspired by God, for the prevention of Idolatry, superstition, sorcery: Divination hath been suggested by the devil, as an occasion, and promotion of them all. 29. All things are subject to prophetical illumination; as things past, present, and to come, things necessary, contingent, casual; things natural, supernatural, spiritual; things intellectual, rational, arbitrary; things moral, religious, temporal, and eternal: so are they not to divination, or Astrological prediction. 30. Prophecy hath been of the very thoughts of the heart themselves; because immediately from God, who knoweth the heart: but Divination can discern of no thoughts simply, as they are in the intellect; neither of affections, as they are merely in the will: but only guesses at them by certain external species, signs, or effects. Yea, though they be thoughts of the devils own injecting, yet he discerns not their affirmation, or negation (sc. their complacency, or reluctancy) in the immanent act of the understanding, or the will: save only as transeunt, or breaking forth externally by certain signs and symptoms of passions, and affections. 31. Prophecy is then most high and admirable, when it exceeds all humane reason: Divination, or any such kind of prediction, is then most vile and abominable, when it is not subject to it. 32. The devil can neither prophesy, nor make prophets: but the devil can both predict and make predictors. 33. Prophecy, as it is not hereditary by nature: so neither is it propagatory by art: but Magical divination is the one; and Astrological is the other. 34. Prophecy, in obscurest things, is sincere: Divination, in plainest things, is equivocal. 35. Prophecy is not venal, or to be bought, and hired with money, and preferments: as Magical divinations, and Astrological predictions are. Neither were the true Prophets mercenary, covetous, ambitious; as the false Prophets and Diviners were. 36. Holy men were always humble in the gift of Prophecy: profane men have been proud of the Art of divination, or prediction. 37. True Prophets never prophesied things formally false: much less those wittingly, and willingly; as false Prophets and Diviners have done. 38. True Prophets never hunted the favours of man in place, and power; by flattering predictions even to evil men, and sad presages even against good men: as Magical and Astrological Diviners have always used to do. 39 Prophecies were then most rigorous, and the Prophets most zealous; when they themselves were most persecuted, and despised: but let Magicians, Necromancers, Diviners, Soothsayers, fortune-tellers, Gipsies, Jugglers, Prognosticators, and Predictors. etc. be severely examined according to Laws; and then the sortilegious spirit straightway leavs them. And now, they are able to forespeak no man's fate, or destiny; they are so distracted in suspecting their own. Thus the Art perishes, in the peril of the Artificer: as the malefice is prevented, or cured in the execution of the Witch. 40. It was a curse, and expressly threatened as a curse; for the Church of the Old Testament to want her Prophets: but it was a blessing, and expressly promised as a blessing, that Diviners, Soothsayers, and all such like, should be expelled out of her. And what faithful man and wise, would not think it a like blessing to a Christian Church, and Commonwealth? Now, if any man will take the pains to order this accumulation of differences; how easily might he observe (through various particulars) Prophecy, and Divination, to be two things utterly different in Author, means, matter, form, subject, object, end, and effect?  
3. Whether these true signs of false prophesyings, serve not sufficiently to discern falseness, or superstitiousness of Magical and Astrological predictings; As 1. If the prophesying or predicting be of such things, as humane reason, or prudence, might justly suspect, or easily find out, without it. 2. If it serve to set open such presumptions, as are not according to the eternal Law of the written Word. 3. If it pretend to put extraordinarily upon such actions, to which the ordinary rules of the word are a plain guide; and the exhortations a sufficient spur without it. 4. If it intends falsehood, under a pretext of truth: or evil, under a colour of good. 5. If it directly tend to a discouraging of virtue, and virtuous men: or an encouraging of vice, and vicious man. 6. If it be of some lesser good, to hinder a greater good. 7. If it be for the use of unlawful means, although to seeming good ends. 8. If it tend to heresy, error, innovation, schism, and faction in the Church of Christ. 9 If to the subversion, or obstruction of good Laws in a Christian Commonwealth. 10. If to set civil States in a combustion; especially such as are Christian. 11. If it be to the advancement of a few; and to the disadvantage of a Many: and those as dear children of God; as eminent in parts, and piety; and every way as hopeful, as useful for God's glory and the public good. 12. If the prophesyer or predictor shall presume himself for singularly, and extraordinarily chosen out, and stirred up, to reveal secrets, amongst a hundred, both of more eminent places, and graces, than himself. 13. If he shall pride himself in a singular gift: or prefer it to the favour, and comfort of a saving grace. 14. If vain, or corrupt imaginations immediately forego, or follow the revelation. 15. If erroneous, inordinate, passionate, affected words, and phrases accompany the delivery, or pronunciation thereof. 16. If the person of the prophecyer or predictor be noted for idolatry, infidelity, superstition, heresy, schism, athiesm, hypocrisy, profaneness, carnality, insobriety, covetousness, ambition, sedition, curiosity, vanity, levity, sorcery, envy, flattery, etc. Oh that we did but observe these, and the like, to examine upon them! Doubtless, we might with sounder judgements, and safer Consciences, pronounce upon our predictors, and their predictions; then either of them could do upon us.  
4. Whether the Devil can Prophecy, and Predict? Prophecy he cannot; for that's to speak from the Holy Spirit; which the devil cannot, will not do. Yea it is to speak so, as moved by the Holy Ghost. Now though the Holy Ghost may move, or command the devil to speak whether he will or no: yet for him to do it as moved, that was not only to be inspired, but to receive the inspiration with approbation; or some conformity of affection, and intention; which to a devil is incompatible. Nevertheless, predict he may in some things, through the divine both permission and injunction. And but in some things. For the devil cannot foreknow, or foretell such things, as depends absolutely upon Gods wil Nor yet those things, which depend arbitrarily upon man's own will. Nor the thoughts, and imaginations of man's heart. Nor what entertainments his own suggestions have there, at their first motion. Nor what the good Angels intent. Nor what they are sent to effect in the world, or the Church. Nor can he foresee any thing in itself, nor any thing, that hath not a natural, and particular cause. Nor yet what particular impediment may hinder that natural cause from effecting. Now I would ask of Magicians, and Astrologers; whether they can foresee, or foretell more, than the devil himself can do? Yet I would ask again; whether the Magical and Astrological prescience, and presagition, be not much after the same manner, as the diabolical is? For the devil acquires his, by long observation, and often experience of things. He knows well natural causes, and can see their following effects as present in them. He understands men's bodily temperaments, and to what passions or affections they usual dispose: and which way men's sensitive appetites may ordinarily prevail to incline their wills. He can recollect the wickedness of Times, and Nations; and can guests by the multitude, lawlessness, and impunity of their iniquities among men; how ne●r they are to the judgements of God; And accordingly can conjecture, and predict the punishment of a people; by war, famine, pestilence, etc. He can certainly foretell these things, that depend upon necessary causes; and have no other natural cause to hinder them: as the motions of the stars, Eclipses, conjunctions, etc. But if they be not necessary (although falling out for the most part) but may have some other natural causes hindering them: those he can foretell but probably, and by conjecture; as showers, storms, tempests, etc. He can certainly foretell those malefices, which (by God's permission) he intends to act, either by himself, or by his sworn instruments. He can disclose such corrupt cogitations as himself hath injected: especially so far forth, as he observed them to take impression with complacency. And for secret lusts, manners, and actions (such as himself hath been an intimate witness of) he can reveal them to his Magical instruments: and make them (if God will permit) object them to men's faces, and bewray them to the world. He is continually so going to and fro in the earth, that he can tell what is doing even in remotest places: and (such is his agility) can suddenly convey it to his absent instruments, or Artists; and make them relate it as if they were present. Hidden treasures, lost goods, thefts, murders secretly committed; these (because done in his presence, and kept in his remembrance) he can disclose to, and by his Agents; if men will consult, and God give leave. Yea, he can presage many things from the prophecies of the Word; whose historical part he understands better than men.  
5. Why God permits the devil and Diviners oft times to predict things future? Is it not to distinguish betwixt his special, spiritual, and saving graces: and his extraordinary, temporary, and transient gifts? That none might presume of an enlightened mind, or a conformed will: because of such acts as may be without the least touch, either of the one or the other? Nor arrogate to themselves a likeness to Angels, for such presagitions, as wherein the beasts may surpass them? Is it not, that ungodly men and profane may thus so much the more be given over to their own superstitions, and diabolical delusions? And to teach the faithful, and godly, not to covet, affect, admire, or undiscreetly approve of those gifts: which are no perpetual and infallible tokens of God's grace, and favour. Especially, neither to be acting in, nor attending to, those vain curiosities; which Satan may suggest, and wicked men and infidels may attain unto.  
6. Whether the devil or divining predictors, aught to be believed, should they foretell truth? The Devil abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. Joh. 8.44. Eve ought not to have believed him, because he spoke of his own, Gen. 3. Ahab was not bound to be persuaded by him, 1 King. 22.20, 21, 22. Because though he had a Commission or permission from God; yet he exceeded it, and spoke of his own. But I make a question whether Saul ought not to have believed him; 1 Sam. 28.19. Because he now spoke not of his own. God is to be believed even in the Devil himself. But then, it might be evident, that he not only speaks the things of God, but from God: that is, both the truth, and by a special warrant. Otherwise, there's no accepting of his Testimony (be it never so true) if he take it up of his own Authority. And therefore our Saviour Christ would neither assent to, nor approve of the Devils, although they spoke the truth, Mark. 7.24, 25. & 3.11, 12. No more did St. Paul, to the truth that was spoken by the Spirit of Divination, Act. 16.16, 17, 18. We are taught, that Satan may transform himself into an Angel of light, and so may his Ministers likewise. And therefore we held ourselves not obliged simply to believe either the one, or the other; even in the best they can say. Because they may lie, in telling truth; may tell truth, to deceive; may prejudice a greater, in uttering a lesser truth; may usurp it of themselves; may arrogate it to themselves. When did God send the devil on a message, to instruct his Church in the truth; or to promise good unto his children? If he be sent extraordinarily to pronuntiate to the wicked, and reprobates, their destinated judgements, and deserts; they may be so conscious within themselves, as to have cause to believe them. But as for holy men, and elect, if they be not tied to believe their truth, how much rather ought they to take heed of their strong delusions, as not to believe their lies?  
7. Whether a wicked man may prophesy: or a godly man divine? Although godly men are more subject to wicked men's sins, then wicked men are capable of godly men's graces; Yet godly men (as godly men) cannot be infected with wicked men's divining: neither can wicked men (as wicked men) be endowed with godly men's prophesying. Joseph is pretended to divine: yet is it but a pretence, of a pretence; if it be taken in the worst sense, as hath been said before. Balaam took up his parable (a dark saying, which he himself understood not) and God put a word in his mouth (which never affected his heart) But Balaam had no more the gift, and spirit of prophesying, than his Ass had the gift, and spirit of speaking. May we not then determine it thus? God may be pleased so to dispense prophesying, as sometimes to prompt a wicked man with the act, sound, or prolation of it: but inspires, or endues godly men alone with the gift, sense, and spirit of prophecy. For the spirit of prophecy delights in sanctity, and purity. And to perfect prophecy is required, not only the illumination of the mind; but the assent also of the will (as to God's revelation, authority, pleasure, message, truth, glory) which indeed cannot be in an ungodly man. In Scripture a good man, and a Prophet, are Synonyma's: and a man of God, and a Prophet, convertible terms. And a bad man is never so called, but with some epithet betokening the abusive appellation. Goodness of manners, though it necessarily prepares not of itself, to the acquisition of prophecy (because it is a free, sudden, extraordinary insult, or illapse) Yet badness of manners is always of itself, an utter impediment. Only, God may be pleased (in such singular acts) so to abalienate, or suspend corruptions for the present, as sometimes to make good use of ill instruments, for others sakes: but not often, or for their own; as he hath been been pleased to act with those, whose hearts he hath changed, and renewed.  
8. How chance the Prophets that prophesied not only by words, but by Facts, and by Signs also (and by so many, and ordinary Signs) yet none of them, once prophesied from the stars, or their constellations? Was not that virtue in them? Or was it not observed in them, in their time? Were they fain to make use of terrestrial signs, because the coelestials were out of their reach? Nay, was it not to let us understand, That God, and his Prophets could make the meanest signs upon earth, to confirm their Prophecies: whereas the devil and diviners are not able to make the greatest signs in Heaven, to confirm their Prognostications? Why did Christ refuse to show a sign from Heaven, in proof of his Messiahship? Matt. 16.1, 4. Because they sought it; and sought it temptingly, and sought it for themselves. They would have signs among signs, and miracles among miracles; and such signs and miracles as they themselves fancied; and such as might assimilate their own prognosticating superstition, and vain observation; and such a sign, as was not prophesied, that the Messiah should do; and such as had neither just cause, necessity, nor end, for which they should desire it. Besides, that the Prophets revealed nothing from the stars; and Christ denied to make any such demonstration of himself, his doctrine, and miracles; because it was not prophesied of him: and therefore he refers them only to a prophesied sign, the sign of the prophet Ionas: enough to signify, of how little necessity all  observation, or operation is to pure Prophecy. But I demand further; if there were any congruity, or consistency betwixt Prophecy, and magastromancy; why then was the one a singular, extraordinary, and temporary gift to God's people, and the other made a common Art, or Trade, to Idolators, Infidels, and men profane?  
9 Whether Prophecy be natural? Or yet of any artificial preparation? The Occult Philosophizers, Magical Mirabilaries, and astral Fabricators, are for both (yea besides the seed of the soul, and the humours of the body, they pretend the parts of beasts, stones, herbs, and outward ceremonies, all to be effectually disposing to Prophecy.) But the truth is for neither. For Prophecy indeed is not natural, but supernatural: not artificial, or acquisite; but infused, or inspired. Prophecy is immediate, sudden, momentany; the disposition (at one instant) infused together with the act: yea and the very particular disposition ceasing, when the particular act ceaseth. It never finds it subject capable to receive it, but makes it so: neither leaves it in the least capacity to acquire, or expect it presently again. But if it please to return, it still makes its own way (oft times another, a new way) for itself. What inclination of nature, or preparation of Art doth it require; when it can take the ignorant, as well as the learned; the Idiot, as well as the Artist; yea a corrupt heart, and a false mouth and nevertheless make it forespeak its own infallible truth? No nature or essence is prophetical of itself, but that which is incomprehensible, and comprehending all things. If our nature had any such inclination in itself; why should we not all prophecy? And always prophesy? And prophesy when we please? And prophesy of one thing as well as another? And one prophecy, as well as another? To whom then should we prophesy? And how should our pronuntiating be of those things, which are hidden to the common sense, and ordinary apprehension of men, among whom we are conversant? How should Prophecy be said to exceed all natural cognition; if it may proceed from any natural inclination? And how shall we distinguish betwixt Prophecy, which hath revealed, and reveals things, as they are in themselves: and prognostication, which (at most) can but predict some things, as they are in their natural causes, and dispositions? What praevious disposition to prophesy (either naturally, or artificially) was there in Ames, when he said, I was no prophet, neither was I a prophet's son; but I was an herdsman, and a gatherer of sycomore fruit. And the Lord took me, as I followed the flock, and the Lord said unto me, Go prophecy. Amos 7.14, 15. As for Elisha's calling for a Minstrel: 2 King. 3.15. This was not to procure, or excite prophecy: but to sedate passions and affections; and so make himself fit for contemplation and devotion. Not as if (according to the Rabbinical conceit) the spirit of Prophecy had now made its recess from him, because of some perturbation of his, in being so exasperated against Jehoram; For that was a true zeal of God, and that is never inordinate: neither serves it to abate, but promote God's gifts. But say he had been somewhat disquieted, and distracted from the spirit of Prophecy; how was it in the force and virtue of Music to restore it? Music could do that neither naturally, nor artificially: if it did it at all, it must do it miraculously. The prophets very calling for Music, was a prophecy; Signifying that the spirit of Prophecy rests not in turbulent, distracted, factious, seditious minds: but in harmonious, unanimous, appeased, and peaceable hearts. But let them contend Prophecy to be of natural disposition, and artificial preparation; that would so take off theirs, from being thought diabolical: what need we do so, that hold Prophecy to be wholly divine? Nature, and Art cannot so much credit the Astrological, as they prejudice the Theological prophecy.  
10. Whether Prophecy be not now ceased? It was never intended to be perpetual. Even while it was, it was an act; not an habit: not permanent, but transient. The Spirit now in the illapse, and again upon the recess. It was a gift or grace, not so much personal, as vocational: pertaining not to ordinary duty so much, as extraordinary occasion. Nor was it so necessary, that men should be taught to look after things future: as how to use the present time aright. The prophets were but types of that great Prophet: and all prophecy had its main end, and completion in Christ. It was therefore meet that the shadow should recede, now that the substance came in place; Prophecy was necessary for the Church of the Old-Testament, because Christ was not yet come: but not so in this of the New; because Christ is come already. We have an Evangelical prophecy, abundantly recompensing that lack of the legal: being a gift or grace not extraordinary, but ordinary; not temporary, but perpetual; not singular, but universal; not vocational only, but personal; not an act common to reprobates, but an habit peculiar to the Saints. Not of propounding things of future times: but of expounding the future things of eternity. Be it in heaven or earth; Prophecies shall fail, when that which is perfect is come, 1 Cor. 13.8. In heaven, they must needs fail; because there's no future to be contemplated, or expected; all is an eternal present. And in the Church of Christ, they must needs fail; because there is no future truth (not another Gospel) to be expected; the present truth is eternal. Prophecy failed in the Church, as did the other extraordinary, and temporary gifts: viz. Working of miracles, and speaking with Tongues. Nevertheless I conceive, God hath absolutely denied his Church none of all these: but that the Spirit may be pleased to stir up some men, at some times, and to some particulars, to act in any of them; if just cause and necessity be. Yet, though a man should be raised to prophesy now, and that by the same Spirit; I cannot think it to be by the same degree, or authority of the Spirit as the former Prophets were. Because the authority of the Spirit in them, was not only prophetical, or historical: but sapiential, and dogmatical. And so their prophecies were recorded, not only for a particular and certain prediction of truth: but for an universal, and perpetual instruction of Faith. And therefore, either there must be no end of adding to the Scriptures: or else none such must now be raised. There may be some prudential predictings of good men; and suspicious presaging of evil men; and shrewd conjecturings of common men: but what are all these to the prophesyings of holy men of God in old time? Yet we say, God's hand is not shortened, but that he can still raise up such: but who can say, that he will do it? Or that there is just cause why he should so do? We conclude therefore, in the general, that Prophecy is ceased. And that of an extraordinary gift at first; it is become more extraordinary to after ages. What reason then have we to be so blind of Faith; as to admit of a stated art of divination in its stead?   

CHAP. XXII. From the rarity of Miracles.  
1 WHether every thing that is affected above, besides, or against the course and order, faculty and power, hope and expectation of nature; may truly be said to be miraculous? Not every thing. 1. Because, it is not a thing effected against particular nature, but against whole nature, that makes a Miracle. 2. Because in particular nature, there are antipolliges, or occult qualities of actives and passives; naturally acting, or disposed to act one against another. 3. Because it is neither nature acting contrary to some part of herself; nor is it Art urging or tempting Nature: but it is God totally exceeding the law, virtue, and order of Nature; that makes it to be a Miracle. 4. Because many things may be done against Nature, or natural propensity; which notwithstanding are but ordinary and trivial; as the causing of heavy things to ascend upwards, etc. 5. Because there are many sins and vices, that are against Nature's law and virtue, which who will say that they are miraculous? Therefore we conclude against Magical Mirabilaries? that although every Miracle be an act or effect above Nature: yet every act or effect besides, or against Nature, is not a Miracle.  
2. Whether that may absolutely be said to be a Miracle, whose effect is manifest; and whose cause is occult or unknown to us? No. Except it be acted simply by the first cause; and for causes only known to him. 2. Except it exceeds all man's exact knowledge indifferently; one as well as another. 3. Except the cause be altogether past such finding out, even to sober and prudential observation, art, industry. Otherwise, it should not be a Miracle, so as it is in itself, but so as it appears to us. Our ignorance should necessarily come into the cause of Miracles. That should be miraculous to one man; which is not so to another. And a profane curiosity of Art would boast of more light, and experiment in divine works: then indeed is vouchsafed to the persuasion of a pious faith.  
3. Whether the power of working Miracles be not proper to God alone? This must be affirmed, and cannot be denied. 1. Because He only can work a Miracle of himself, to whom nothing is a Miracle. 2. Because He only can work against the order of Nature, and second causes, whose will is sufficient to institute, Order, altar all things. 3. Because God is a transcendent, and is not under, nor yet within the predicament, of any part of the whole order of Nature; as the creature is: and therefore he only can act that against, and besides above the order of Nature; which the creature cannot. 4. Because a divine power requires not a subject to work upon (for it is able to create all things of nothing) neither looks it at the possibility, or propensity of that subject, to the producing of the effect, as every created power doth. 5. Because the proper cause of a Miracle must not only be uncreated, infinite, omnipotent, indeterminate, etc. But it must also be occult, unsearchable, incomprehensible: now no cause is simply so; but the hidden God himself. 6. Because it cannot be a Miracle, unless it be absolutely, and universally wonderful; or to be equally admired of all creatures of the same kind. Now it is only for God; and neither for Angels, or men, to do such things, as shall be admirable to their fellows, and not so to themselves. 7. Because if any other could work Miracles but God, or but by God, than Miracles could not be the indubitable signs, and proofs of a God; nor of God's Word, and Truth.  
4. Whether the good Angels can do Miracles? Ministerially, and instrumentally they may: but not principally and authoritatively. For Angels are finite both in their nature, apprehension, and power. And divine Miracles (absolutely considered) are as strange and wonderful to them: as they are to us men. Yet Angels (out of the virtue and perspicuity of their own nature) may know how to do many things, that may seem miraculous, or be marvellous to us. Because they are a superior power or virtue unknown to us; and may have a particular power (over inferiors) not known to us; and therefore may act above, besides, against the particular order of Nature, that is known to us. But being part of whole created nature themselves, they cannot act against it (the main reason of a Miracle) for so they should act against themselves  
5. Whether Devils can do Miracles? If not Angels; much less devils. Neither doth the Lord make use of the devils to be instruments of his mighty works; as he doth of the Angels. For Miracles were never intended or effected (immediately or mediately) but for the confirmation of the truth: to which the devils are no apt instruments; because all that they do is with intent to seduce therefrom. The devils indeed have a faculty, and sagacity (both much enabled by long experience in things) above us men: and so may work (in many things) to amaze, as well as delude us. But such stupendous and prodigious facts, as they (by divine permission) busy themselves about, are no true Miracles: because false, either as touching the reality of the effect; or else the sincerity of the intent. And for the reality of effect, it is not so much thanks to their admirable power, or manner of working, as to the natural (though secret) disposition of the matter they work upon. Neither are they permitted often to work any reality of effect (but only to delude with prestigious appearances) because God seldom suffers Nature, or the creature to be so blemished, or abused. And though they had a liberty to effect really, in things to be admired: yet (so false is their disposition) they would choose, and labour to be prestigious. And where they are tempted (or urged as they say, by Art) to do those things that are not within their power, or permission: there are they forced to be prestigious, and delusory; for the saving of their credit amongst their own. Now this prestigiousnesse or illusion (whether freely from themselves, or as it were forced by others) is a sign of their impotency, as well as their fallacy: and either of them are a sufficient argument to exclude them utterly from a power of working Miracles. And therefore, if they will needs be contending for the devil's power in, and by Magicians, Astrologers, Necromancers Conjurers, Witches, etc. We leave both them, & theirs, to their lyingwonders.  
6. Whether there be any such secrets in Nature, as whereby to work Miracles? Although it be confessed, that there are sundry admirable secrets hidden in Nature's bosom: yet we must profess, that her hand is here shortened. Because it is the nature of a Miracle to exceed Nature's power. It must be above, besides, against Nature: and not particular only, but universal, or whole created Nature. Though a Miracle be wrought in Nature, yet it must be quite beyond Nature's principles, law, order. Nature of itself must not so much as incline or dispose to it. Yea it must be in the very nature of the thing to be otherwise, than the Miracle hath made it. Always, the more alien the effect is to Nature, and the more remote from Nature's order: the greater is the Miracle, and the more to be admired. Wherefore we conclude (against those Mirions, who would make themselves to be Nature's Apes) that not only any particular nature, is not able to work a Miracle besides, or against the order of whole Nature: but the virtue even of whole Nature, is not able to work a Miracle upon any particular nature whatsoever.  
7. Whether Miracles may be wrought by Art? The flat Negative is to be concluded upon these Arguments. 1. Art cannot exceed Nature. Now Nature (in all her mirables) is but Miracles Ape; and Art is but Nature's Ape: what then are the Magical Mirabilaries (at most) but Apes of Art? 2. The strength of Art is acquisite: the virtue of Miracles is infused. 3. An Art operates only according to reason and knowledge: but a Miracle altogether above them. 4. Art effects nothing, but according to ordinary rules, observations, experiments, customs: but a Miracle is so extraordinary, that it were no Miracle, except it were effected contrary to all these. 5. Art (for the most part) is of necessaries: a Miracle (for the most part) is of contingents. 6. If Art served to work Miracles, than were the power of them acquisite, arbitrary, of man's will, and industry: yea one man might do Miracles as well as another. 7. None of God's servants ever wrought Miracles by Art. 8. If it were in the Artists power, it should be a Miracle to one man, and not to another. 9 Profane men, and the greatest tempters of God, the Devil, and Nature, should so do most Miracles. 10. Art rather serves to prevent many things for seeming Miraculous: because it helps to find out the sudden cause. For either it lets to understand the cause, or not: if it doth not, than it is no Art; if it doth, than it is no Miracle.  
8. Whether it be lawful, necessary, convenient (not only for the working of Miracles, but for the finding out of Mirables) to operate (either by Art, or violence) against the order placed in Nature? Doubtless, it is no further lawful; than it may be either necessary, or convenient. That is probably, and directly tending to some public, or private use, or benefit. Nature may have many pretty mirables (which they title Admired Auditions, Natural history, Mirables of the world, Occult Miracles of Nature, Occult Philosophy, subtleties and varieties of things, secrets, mysteries, memorables, unheard of curiosities, etc.) Yet for all that, are they not such, as Magicians fain, or fable, in animals, plants, herbs, stones, etc. Nor are they (a many of them) so mirable in themselves; as either to men's fancies, or ignorances'. Her actives, and passives, sympathies, and antipathies, are so occult and profound: as who can tell where to find them; or how to apply them; so as to urge Nature (by the help of Art) to work wonders? Who can do such a thing (especially make it his trade, profession, ostentation, so to do) and not be subject to, or guilty of tempting God, provoking the Devil, tormenting Nature, abusing the creature, losing time, disparaging himself, and deluding the world? It is for none but God to work absolutely against the order of whole created Nature: because he could have instituted another order of Nature. And all things are subject to him; not so much from a necessity of Nature, and second causes: as according to the absoluteness of his own power, and liberty of his own will. And it is for none to undertake to alter the order of particular Nature; but in, by, under, and for God: yea (I may say) according to God; and not otherwise. As. 1. God acteth not against the order of nature (in any particular of it) save only upon just and weighty causes: how then dare profane men offer to do such a thing joculatorily, jugglingly, to make sport and pastime; or yet for no other end or use, but vain and idle experiments sake; or only to feed, or satisfy vain and presumptuous curiosity? 2. God, though he may act against that order which one creature hath to another: yet acts he not against that order, which the creature hath to himself. For should he act against the order of nature, as it depends upon himself; he should so act against himself: in like manner, neither aught man to act against the order of nature, or of the creature so far forth as it depends upon God; nor yet so far forth as it is not intended by God, to be serviceable and useful unto men. 3. God acts not against the law and course of nature, so as to violate his own great Law; so that of his wisdom, goodness, justice, in disposing the creature: neither ought men so to do, beyond the great Law of using the creature aright, and to those very ends for which God ordained it. For it can never be lawful or warrantable, so to transgress nature's order, as to abuse the creature in any kind. Now do they not know, that the creature may as well be spiritually, and speculatively abused, by superstition, and curiosity: as practically, and carnally, by violence, or sensuality.  
9 Why, amongst all the Miracles that Christ wrought against the Devils, among men, and in the other creatures: he did work none at all from, or by the heavenly bodies, the stars? Besides the reason above mentioned, why he refused to show a sign from heaven; this may now be added above all the rest. It was because there now was a greater Miracle wrought upon the earth, than ever was wrought in the Heavens. Even the mysterious Miracle, or miraculous Mystery of God and Man. Doing such works upon earth, as whereat the Angels, and whole powers of heaven might well stand amazed with admiration. Indeed there was a wonder in Heaven, a star (a new star) at his birth: and another wonder in Heaven, an Eclipse of the Sun (a new Eclipse) at his death. Such a star, and such an Eclipse, as were miracles (in their nature, site, motion, portent) to all other stars, and Eclipses. Such a star, and such an Eclipse, as were the mysteries of all other stars and Eclipses. Set apart to signify his power in Heaven, at the greatest instants of his infirmity upon earth. Thus they testified of him; and yet was not among these Miracles, nor mighty works that were wrought by him.  
10 Whether Miracles may be wrought out of the Church. Although we make not the power of working miracles to be the perpetual note of God's Church: yet we determine the Church to be the proper seat of them. And in determining, we do thus distinguish; That God may be pleased to work miracles all the world over; and that by his Angles, as his Ministers in the Government thereof: but employs not men to that purpose, save only within his Church. And do distinguish again, that privative miracles, or those of wrath and judgement, may be wrought out of the Church: but not positive, or those of Grace and mercy. And our reasons are. 1. Because the main end of working Miracles is for the plantation and confirmation of the Gospel, the truth of God's word: and that cannot be without the Church. 2. The power of working Miracles is from a promise, and that belongs to the Church alone. 3. In a Miracle is considerable not so much the evident effect as the secret intent, and this consideration is only for the faithful in the Church. 4. The truth of the word is not to be measured by miracles; but the truth of miracles by the Word: and where is that but in the Church? 5. Miracles tend as to the glory of God, so to the edification of the Godly; and who looks for that or them, out of God's Church. 6. Satan's stupendous prodigies are mostly wrought out of the Church: but God's wonderful miracles within it. 7. Though it hath been said, that miracles were intended for Infidels; yet were they not effected but by believers: and by believers, either to convince, or to convert those Infidels.  
11. Whether wicked men and reprobates may be workers of miracles? Not by Angelical assistance, not by diabolical confederation, not by the secret of Nature, not by the study of Art: but by divine dispensation they may. 1. Because God may be pleased to employ them to this purpose; and yet give them no more but a faith of miracles; which is common to reprobates. 2. Because that of miracles is a gift not simply making accepted: but may be given only for others sakes. 3. God hath wrought miracles by dead instruments: and why not by men of a dead faith, and dead in trespasses and sins? 4. Wicked men may be used in the working of miracles, for a testimony of God's truth: yet not in a manifestation of their own graces. 5. Bad men have been employed in working of miracles: that good men might not be proud, or overweening of common gifts. 6. The working of miracles is not appropriated to godly men: lest ordinary Graces might be undervalved; and weak Christians might take scandal, and despair in their defect of the extraordinary gift.  
12. Wherein differ true and false miracles: or divine and diabolical; Theological, and magical? 1. The one kind are wrought by God, by Angels, Prophets, Apostles, and sometimes by the Saints: the other not but by devils, magicians, Jugglers, ungodly men. 2. The one are solid and real in effect: the other are phantasmatical, and praestigiously deceiveing the sense. 3. The one God freely calls to do: the other are not done but by tempting both God, and the Devil. 4. The one are serious, and upon occasions of importance: the other are ludicrous, and serve to make vain men sport. 5. The one tend to confirm the Church: the other to seduce from it. 6. The one are liberal: the other mercenary. 7. The one profitable: the other pernicious. 8. The one make humble and modest: the other arrogant and full of ostentation. 9 The one serves to instruct: the other only to astonish. 10. The one are wrought with devout Prayer, Supplication, Thanksgiving: the other by superstitious imprecation, adjuration, incantation; with many ridiculous signs, and execrable ceremonies, nothing pertaining to the producing of the effect. And thus they differ in their Authors, instruments, dignity quality, duration, utility, end, and effect.  
13. Whether Magicians, Conjurers, Enchanters, Witches, &c work not their miracles, (or rather signs, wonders, prodigies, portents) by the devil's means? It is affirmed that they do so, for these reasons. 1. Because they do them not by God, Angels, Nature, or Art (as appears sufficiently by what hath been said already) and therefore they must needs do them by the devil. 2. Because they operate upon a compact: which is evident in that invocation, adoration, sacrifice, immolation, etc. is hereunto required. 3. Because they operate by idolatrous, superstitious, sorcerous, execrable, ridiculous signs, rites and ceremonies. 4. Because they secretly invoke, although they outwardly would seem to command: which imploration, and imperiousness, yea and dissimulation between both these, is to God, and good Angels, abominable. 5. Because their Prayers and preparations are blaspheming, railing, execrating, threatening, profane, superstitious, absurd, ridiculous: which neither God nor good Angel can endure. 6. Because they seek either to allure, or compel their operating power, by things sensible. 7. Because the fact exceeding Nature's order, and Arts efficacy: yet there can be no reasonable cause why such an effect should be ascribed either to God, or good Angels. 8. Because the effect is by them ascribed to times, places, figures, characters, rites ceremonies, etc. 9 Because there are used hereunto words (besides names of God, and Angels) barbarous, unknown, insignificant, incoherent, apocryphal, superstitious, sorcerous, detorted, absurd, ridiculous, etc. 10. Because they make use of means unlawful, unapt, and not ordained to such a purpose. 11. Because they do their feats upon vain and light occasions. 12. Because they effect that (or seem so to do) at a distance: which the causes themselves could not naturally do, were they proximately applied. 13. Because their miracles or wonders are not wrought, but at certain times, in certain places, and by certain means: as under such constellations, by such configurations, by such animal parts, stones, herbs, preparations, confections, etc. 14. Because they seem to make many cautions in the preparation; which they violate in the execution. As they caution to cleanness, chastity, temperance, sobriety, justice, charity, etc. yet the exercise is wholly of, and to the contrary. 15. Because they are not only ungodly men that do them: but they do them for wicked ends: As idolatry, murder, theft, covetousness, lusts, pride, ambition, vainglory, etc. 16. Because if there be any truth or reality of extraordinary effect, either through nature's secret disposition, or Arts studious operation: yet diabolical suggestion intervenes, and prompts the instruments to mingle many vanities and fallacies of signs and ceremonies, whereby to delude and deceive. 17. Because they are seldom or never so prodigious and stupendous in effecting; as in troubled and distracted States. 18. Because their monstrous prodigies & portents are mostly wrought out of the Church, or in false and heretical Churches, or where the Church is declining, and flitting; or else to the scandal, prejudice, persecution of the true Church of Christ.  
14. Whether there be any verity, or reality of miraculous effect, in those things that are miridically done by the Devil, and Magicians: Reality of effect there may be seen; but of miraculous effect none: That is, there may be some real effect upon the patiented indirectly, and consequentially (as in incantation, sorcery, effascination) although there be none such primarily, and directly, as from a miraculous Agent. For we see that men are really affected, and terrified, even from spectrous and ludibrious phantasms. Our conclusion therefore thus stated, stands firm, for these proofs. 1. The Devil and Magicians cannot do that which is possible to neither apart, nor to both of them together, (no though they had all the Angels joined to them) that is, to work true miracles. 2. God seldom or never permits. and the devil seldom or never intends, any verity and reality of effect in such cases; Because he delights to be a false emulator, but no true imitator of God's works. 3. If there be produced (at any time) any reality of effect; it is not beyond the secret disposition of the matter they work in; then which nothing can be more defective to the form of a miracle. 4. All their miraculous transformations, and transportations are but to subtract one thing (by a swift and imperceptible motion) and substitute another in the place; and so either delude the fantasy, or deceive the sight. 5. Those mutations, or alterations which they work, are but by actives and passives artificially applied; which though nature alone would not have produced peradventure; yet art alone could never have produced them, without some natural property or capacity thereunto in nature. So that the virtue of effecting is simply and primarily in the natural power, or property; and but secondarily, and conditionally, in the artificial or cunning application. 6. All their representations, and ostentations are phantasmaticall and spectrous; either in respect of the prestigious transposition of the object, the organ, or the mean. 7. The intent and end of such their operations are repugnant to true and faithful profession, and holy and righteous conversation; and serving only to insinuate or confirm a lie; and therefore must be but lying wonders at most.  
15. Whether those things that were done by Pharaohs Magicians, in emulation of Moses, were miraculous, and real in effect; as his were? Some contend they were so: but others (upon better grounds) conclude they were otherwise. For 1. What Moses did, he did at the call or command of God, Exod. 7.6. But the Magicians did theirs at the call or command of Pharaob, vers. 11. And therefore seeing there was not the same Authority of doing miracles; doubtless there was not the like efficacy between them, or miraculous effect. 2. The Magicians of Egypt, though it be said, they also did so, or in like manner: yet it is to be understood in specie, non jure; in appearance, but not indeed. Because it is added (by way of differencing) with their enchantments, vers. 11. And the original word some derive from a root that signifies to flame, because with fiery flashings, and flamings, they used to perstringe the eyes of the beholders: and not only so; but was hereby the greatest incendiaries, inflaming men's minds with idolatry, superstition, lies, and calumnies, etc. Others derive it from another root, that signifies involving, covering, hiding; to note, with what occult and involved slights and covertures, they sought to conceal their prestigious pranks; so as they might appear otherwise then indeed they were. Besides, the word is ocmmonly used (in Hebrew Authors) to signify diabolical and prestigious works. 3. True miraculous effects may consist, and concord together; and never oppose, or destroy one another: it is a sign of false circulatory phantasms, that they are soon vanishing, and dispersing, when they presume to come in competition with true divine miracles. Thus Aaron's rod swallowed up the rods of the Magicians, vers. 12. Whether his rod did so while it was yet turned into a serpent, it skilleth not to dispute: the Miracle was the greater, if it did so after it was turned into a rod again. For there was the form of a miracle confounding the form: but here was the very matter of a miracle destroying the very matter of an impostor. But what say you, if their rods were as fantastical and prestigious as their serpents were: and therefore the rather dispelled even by a substantial rod? 4. True miracles serve to confirm the truth: but to what end served those false mirables of the Magicians, but to roborate or harden Pharoahs' heart, both against God's message and the true miracles? vers. 22.5. Concerning that of the Frogs (chap. 8 v 7.) Why did not Phaaoh. command his Magicians, to take away their Frogs? Was it not because theirs were only prestigious spectres, and could offend no more but the sight; and not infest the other (and less delusive) senses; as the other did? And why calls he for Moses, and Aaron, to entreat the Lord to take away the Frogs from him: but because they that were of his sending, were the real Frogs; and those that really plagued him? v 8.6. Wherefore did God cause them to fail in counterfeiting the least things (the Lice v. 18.) but that he would thus convince them by the least things, that their greatest were but counterfeits? And while they confess, this is the finger of God, v. 19 Do they not as good as confess, that each of theirs was the finger of Beelzebub. 7. When the Magicians were smitten with boils and blains, so that they could not stand before Moses, ch. 9.11. Why did they not conjure up all their Art and force, to infect Moses again: if that they had been able to do any thing really as Moses did? 8. How stands the comparison of heretics resisting the truth; like as Jannes and jambres withstood Moses: 2 Tim 3.8. But that these did it by fallacies, or appearances of spiritual truth: as they did it by phantasms, or appearances of corporeal truth? Many Philosophical reasons might be added: but these (so clear from the Text) are sufficient to prove them impostors. What may we then judge of the later Gipsies: since it it was not otherwise with their forefathers, these Egyptians?  
16. Whether the gift of working miracles be not now ceased? Miracles were never but extraordinary, and temporary. Their very gift not perpetual: and simply not saving Grace: but might instrumentally be acted even by reprobates, as well as by the elect. Having no principles of working habitually remaining in the Soul. Were intended only to be certain signs, upno great occasions, and present helps, in the defect of ordinary means. Needful in the beginning of the Church; to strengthen weak Faith. They have had their main end already (the sufficient confirmation of the truth) and the end accomplished, that which was destinated to the end, might well cease. Christ was not only the most eminent in miracles; but in him they had their perfection, and completion. His Disciples believed in him, before ever they saw him do a miracle: how much more than may his Church, without them; that together with the memory of them, hath the ordinances and ordinary means? The permanency of miracles would but have diminished the efficacy of Faith: because it would have been an occasion not to have believed without them. The truth of the Gospel would still be called in question, and thought dubious and uncertain; if it always needed such confirmation. The promises and faith would thus be evacuated: because the walking would be, not by Faith, but by sight. There would be no end of seeking after sensible fignes and means; and so profane men would still be tempting unto them; and weak Christians would be discouraged in their defect. Not only ordinary graces would so grow vile; but even miracles themselves: for they would be thought no miracles, by being so commonly obvious, and assiduous. What need we to stand upon such, when the greatest work of God, and most profitable for man, is not always the greatest miracle? Have we not perpetually Gods spiritual miracles, in our vocation, conversion, justification, regeneration, sanctification, & c.? And his ordinary miracles, in our creation, propagation, conservation, & c.? And what need we more? To conclude, was there no other cause, our sins are sufficient to make divine miracles to cease: shall we then look after Magical miracles, signs, and wonders; such as are set up by the sins of men.   

CHAP. XXIII. From the fables of Miracles.  
IS not the rarity of miracles (already proved) enough to prove the stories of Magical Mirables to be but mere fables? We need not therefore their pardon to call them so: nay, they ought to gratify us that we call them not worse than so. Seeing the virtue of miracles and miraculous operation, is in God's word alone: and neither in Nature, nor Art, nor Artifice. What can we say less, then that all such natural Mirables, are only for mere naturals to admire? Whose Authors have been some of them spurious; most of them obscure; all of them (in that particular) vain and nugacious. Who take up their authorities by tradition; from paganish story, poetical fiction, and my thological relation, of such wonderful things, as were never in Nature, or the world. Who use to cite their mirables with such a (they say) as if they themselves were not only ashamed to own them; but afraid to report them. Who stuff up their legendary stories of magical mirables, with tales of such strange things, and they so incredible; and under strange Names, and they so unknown; and in such strange places, and they so remote: as that they are not worth seeking after; or if they were, yet neither name, nor thing, nor place is to be found. Who urge us only with this; that such their wonders are not to be proved by reason, but referred to experiment: and yet we are as far from seeing the one; as from hearing the other. Nevertheless, all these are impudently urged, and imposing upon our Faith, to admit, and admire, what wonderful effects of configurations constellations, influences, impressions, seals, characters; upon Elements, Minerals, Stones, Vegetables, Animals; yea and Rationals not excepted. Nay and a many of these so imposed, as tending effectually to Prophecy, Divination, Prediction, Prognostication. And therefore omitting the ridiculous rabble of magical mirabilaries (for I have neither list nor leisure to meddle with them at large) I shall only instance in a few of them, which they not only report confidently; but impudently prescribe to this very purpose. Advising the Reader by the way, that (for all this) they cannot be believed without superstition, nor practised, without sorcery.  
1. There is an herb among the Chaldeans called Ireos; among the Greeks, Mutuchiol; among the Latins Elitropia: this herb is of so admirable virtue, that if it be gathered in August, while the Sun is in Leo, and wrapped in a Laurel leaf, adding thereunto the Tooth of a Wolf; and so at night laid under a man's head: if any thing be stolen from him, he shall see the Thief, and all his conditions.  
2. The herb called by the Chaldeans Aquilaris, by the Greeks Valis, by the Latines Chelidonia; if it be taken with the heart of a Mole, and be laid upon the head of a sick man; it may so be discerned, or divined, whether he shall die of that disease, or recover ye or no: for if he now sing out, it is a sign he shall die; but if he weep, then shall he not die at that time. By the like, the conquering of an Enemy, and recovery of a Suit is to be foreknown.  
3. The herb which by the Chaldeans is called Luperax, by the Greeks Esifena, by the Latins Viscus querei; this herb with another herb called Martegon: if it be put into a man's mouth, and he begin to forethink who is a coming (be it friend, or so) if he shall come, it will fix upon his heart; if he shall not come, it will leap from it; nay, will it not leap out of his mouth?  
4. The herb which the Chaldeans call Tsiphilon, the Greeks Orlegenea, the Latins Centaurea; this herb (the Magicians say) hath admirable virtue: for if with the blood of a female Lapwing, and oil, it be put into a Lamp; it makes all that stands by believe themselves to be Magicians; and that their heads are in heaven, and their feet upon the earth: and if the same be cast into the fire, the sta●s shining; the stars will seem to justle and skirmish one against another.  
5. The Stone called Sylonites, bred in an Indian Snail, confers the prescience, and presence of certain things future▪ while a man hath it under his tongue, let him bethink him of any business, whether it ought to be done, or may cometo pass, or not: and if it may, or aught; it will cleave so fast to his heart, as that it cannot be plucked thence: if not, the heart will leap back from it.  
6. If thou wouldst interpret dreams, and Prophetize of things future, take the stone which is called Esmundus, or Asmadus; and it will give Prophetization, interpretation of all dreams, and make to understand riddles.  
7. If thou wilt divine of things future, take the stone called Celonytes, of a purple and various colour, and is found in the body of a Snail: if any man carry this stone under his tongue, he shall Prophesy, and foretell future things.  
8. By the stone called Elitropia (or as the Nigromanticks) the Babylonian Gem; with certain verses, and Characters, Princes have predicted by divining: for which cause the Priests of the Temples made special use of this stone, in the feasts of their Idols.  
If thou wouldst foreknow any thing future, take the stone called Bena, and put it under thy tongue: and so long as thou so holdest it, thou shalt continually predict by divining things future; and shalt not (in any wise) err in divining.  
10. If thou wouldst judge of, or declare the opinions, and cogitations of others; take the stone which is called Gerarides, and is of a black colour, and hold it in thy mouth.  
11. If thou wouldst whet the wit of any one, or increase his wrath, or foretell future things: take the stone which is called Smaragdus, etc. For it (carried about him) makes a man to understand well, confers a good memory, increases the wealth of him that carries it about him; and if any man hold it under his tongue, he shall Prophecy forthwith.  
12. A Weasel is a creature sufficiently known, if the heart of this creature be eaten, while it is yet panting, it maketh to know things to come.  
13. If thou wouldst (as the great diviners have done) understand the voices of Birds, take with thee two companions on the first of the Kalends of November; and go into the wood with dogs, as if thou went'st an hunting; and that beast thou first findest, carry it home with thee, and prepare it with the heart of a Fox, and thou shalt strait understand the voices of Birds, and Beasts: and if thou wouldst that another should understand them, do but kiss him, and he shall understand them likewise.  
14. A Suffumigation made with the congealed blood of an Ass, and the fat of a Wolf, and Storax, etc. will cause to foresee things future in sleep; whether good, or evil.  
15. If any one swallow the heart of a Lapwing, or a Swallow, or a Weasel, or a Mole, whilst it is yet warm with natural heat; it shall be helpful to him for remembering, understanding, and foretelling.  
16. The stone that is bred in the apple of the eye of a Civet Cat, held under the tongue of a man, is said to make him to divine, or prophecy. The same is Selenites, the Moon-stone reported to do.— Also there is an herb called Rheangelida, which Magicians drinking of, can Prophecy.  
17. They say also, that a Tike if it be pulled out of the left ear of a Dog, and if it be altogether black; hath great virtue in the Prognostic of life. For if the sick party shall answer him that brought it in, who standeth at his feet, and shall ask of him concerning his disease, there is certain hope of life: and that he shall die, if he make no answer.  
18. They say, that fumes made of Linseed, and Fleabane seed, and roots of Violets, and Parsley doth make one to foresee things to come; and doth conduce to prophesying.— They say also, that if any one shall hold a Viper over a vapour with a staff; he shall prophesy.— So it is said that the stone Selenites, idest, the Moon stone, and the stone of the Civet Cat, cause divination: also vervain, and the herb Theangelis, cause soothsaying.  
19 Melancholy men, by reason of their earnestness, do far better conjecture, and fitly conceive a habit, and most easily receive an impression of the celestials.— The Sibyls and the Bacchides, and Niceratus the Syracusan, and Ancon, were by their natural melancholy complexion, Prophets, & Poets.— For this, when it is stirred up, burns, and stirs up a madness, conducing to knowledge, and divination: especially if it be helped by any celestial influx; especially of Saturn, who seeing he is cold and dry, as is a melancholy humour, hath its influence upon it, increaseth, and preserveth it.  
20. The Rabbins say, there is an Animal called Jedua, having a humane shape, in the middle of whose Navel comes forth a string, by which it is fastened to the ground like a Gourd, and as far as the length of that string reacheth, it devours all that is green about it: and deceiving the sight, cannot be taken, unless that string be cut off with the stroke of a dart, which being cut off, it presently dies. Now the bones of this Animal, being after a certain manner laid upon the mouth; presently he whose mouth they are laid upon, is taken with a frenzy, and soothsaying.  
Now, what a rare Mirable of Art is Magical Divination, yea and Astrological Prediction: that hath all these, and many more (if one would take the pains to collect them) Mirables of Nature, peculiarly subserving thereunto? I say even Astrological Prediction. For without a constellated fabrication, or confection; all these presaging Mirables (and the like) signify nothing in effect. And therefore (for the manner of acting in, and by such as these) they caution straight to observe the Planet, benevolous, or malevolous; as they wolud presage upon the effect, good, or ill. And not only so, but the dominion of the Planet, and the day of that dominion, and the hour of that day: as they would have the predicted effect to be now, or then. So that, to what end serve the feigned Mirables of Nature, but to feign the Magastromantick Art for the greatest Mirable?   

CHAM XXIV. From the Ceremonies of preparation.  
WHether these (and the like) rites, and ceremonies (taught, and practised by themselves) as preparing, and conducing to magical, and astrological constellation, configuration, fabrication, operation, divination, prediction, omination, presagition, conjectation, prognostication, etc. be not the most blasphemous, idolatrous, superstitious, heathenish, heretical, hypocritical, atheistical, sorcerous, prestigious, impostorous, profane and impious; not only to pure minds, and consciences; but even to common reason, and sense? viz.  
1. He which knows how to compare the divisions of Provinces, accordingto the divisions of the stars; with the ministry of the ruling Intelligences, and blessings of the Tribes of Israel, the lots of the Apostles, and typical seals of the sacred Scripture; shall be able to obtain great prophetical oracles, concerning every Region, of things to come.  
2. If thou desirest to receive virtue from any part of the world, or from any star, thou shalt (those things being used which belong to this star) come under its peculiar influence, etc.— When thou dost to any one species of things, or individual, rightly apply many things, which are things of the same subject scattered among themselves, conformable to the same Idea, and star; presently by this matter so opportunely fitted, a singular gift is infused by the Idea, by means of the soul of the World. I say opportunely fitted, viz. under a harmony, like to the harmony which did infuse a certain virtue into the matter— The celestial harmony produceth that into act, which before was only in power, when things are rightly exposed to it in a celestial season. As for example, if thou dost desire to attract virtue from the Sun, and to seek those things that are solary amongst vegetables, plants, metals, stones, and animals; these things are to be used, and taken chiefly, which in a solary order are higher. For these are more available; so shalt thou draw a singular gift from the Sun through the beams thereof, being seasonably received together, and through the spirit of the world.  
3. By artificial mixtions of things, such as agree with the heavens under a certain constellation, descends a virtue, by a certain likeness and aptness that is in things amongst themselves towards their superiors.— So from a certain composition of herbs, vapours, and such like, made according to natural Philosophy, and Astronomy, there results a certain common form, endowed with many gifts of the stars.— When therefore any one makes a mixture of many matters, under the celestial influences; then the variety of celestial actions on one hand, and of natural powers on the other hand, being joined together, doth indeed cause wonderful things, by ointments, by collyries, by fumes, and such like.  
4. Then the virtues of things do then become wonderful, viz. when they are put to matters that are mixed, and prepa. red in fit seasons, to make them alive, by procuring life for them from the stars, as also a sensible soul, as a more noble form.  
5. Magicians teach that celestial gifts may through inferiors, being conformable to superiors, be drawn down by opportune influences of the heaven: and so also by these celestial, the celestial Angels, as they are servants of the stars, may be procured and conveyed to us.— That not only celestial, and vital; but also certain intellectual, angelical, and divine gifts, may be received from above, by some certain matters, having a natural power of divinity (idest) which have a natural correspondency with the superiors, being rightly received and opportunely gathered together, according to the rules of natural Philosophy, and Astronomy.— That an Image rightly made of certain proper things, appropriated to any one certain Angel, will presently be animated by that Angel.  
6. A Magician doth make use of things manifest, to draw forth things that are occult, viz. through the voice of the stars, through fumes lights sounds, and natural things, which are agreeable to coelesstiall: in which, besides corporal qualities, there is a kind of reason, sense, and harmony, and incorporeal and divine measures, and orders.  
7. No man is ignorant, that supercelestial Angels, or Spirits may be gained by us through good works, a pure mind, purest prayer, devout humiliation, and the like. Let no man therefore doubt, that in like manner, by some certain matters of the world, the Gods of the world may be raised by us; or at least the ministering spirits, or servants of these Gods.— So we read that the ancient Priests made Statues and Images, foretelling things to come, and infused into them the spirits of the stars, etc.  
8. Some suffumigations, or perfumings that are proper to the stars, are of great force for the opportune receiving of celestial gifts, under the rays of the stars; in as much as they do strongly work upon the air, and breath.— Wherefore suffumigations are wont to be used to them, that are about to southsay, for to affect their fancy; which indeed being appropriated to any certain Deities, do fit us to receive divine inspiration.— The most powerful fume is that which is compounded of the seven Aromaticks, according to the powers of the seven Planets.— Know also, that according to the opinion of the Magicians, in every good matter, as love, good will, and the like, there must be a good fume, odoriferous, and precious: and in every evil matter, as hatred, anger, misery, and the like, there must be a stinking fume, that is of no worth.  
9 By certain Allegations of certain things, as also, suspensions, or by simple contract, or the continuation of any thread, we may be able to receive some virtues thereby. It is necessary that we know the certain rule of Alligation and suspension, and the manner which the Art requires, viz. that they be done under a certain and suitable Constellation, and that they be done with wire, or silken threads, bair, or sinews of certain animals, or fine , and the like, according to the sutableness of things.  
10. Rings also, which were always much esteemed of by the Ancients, when they were opportunely made, do in like manner impress their virtue upon us, etc.— Now the manner of making these kind of Rings, is this; viz. When any star ascends fortunately, with the fortunate aspect or conjunction of the Moon, we must take a stone, and herb that is under that star, and make a Ring of the metal that is suitable to this star, and in it fasten the stone, putting the herb or root under it: not omitting the inscriptions of Images, Names, and Characters, as also the proper Suffumigations, etc.  
11. The countenance, gesture, the motion, setting, and figure of the body, being accidental to us, conduce to the receiving of the celestial gifts; and expose us to the superior bodies, and produce certain effects in us.— Whosoever therefore doth the more exactly imitate the celestial bodies, either in nature, study, actions, motion, gesture, countenance, passions of the mind, and opportunity of the season; is so much the more like to the heavenly bodies, and can receive larger gifts from them.  
12. It conduceth very much for the receiving the benefit of the heavens, in any work; if we shall by the Heaven make ourselves suitable to it, in our thoughts, affections, imaginations, elections, deliberations, contemplations, and the like. For such like passions do vehemently stir up our spirit to their likeness, and suddenly expose us, and ours, to the superior significators of such like passions; and also by reason of their dignity, and nearness to the superiors, do much more partake of the coelestials, than any material things. For our mind can through imaginations, or reason by a kind of imitation, be so conformed to any star, as suddenly to be filled with the virtues of that star; as if it were a proper receptacle of the influence thereof.— We must therefore in every work, and application of things, affect vehemently, imagine, hope, and believe strongly; for that will be a great help— Therefore he that works in Magic, must be of a constant belief, be credulous, and not doubt at all of the obtaining the effect.  
13. The Arabians say, that man's mind, when it is most intent upon any work, through its passion, and effects, is joined with the mind of the stars, and intelligences: and being so joined, is the cause that some wonderful virtue be infused into our works, and things.— And according to this is verified the Art of Characters, Images, Enchantments, and some speeches, and many other wonderful experiments to every thing which the mind affects.— For all those things which the mind acts, and dictates by characters, figures, words, speeches, gestures, and the like, help the appetite of the soul, and acquire certain wonderful virtues, as from the soul of the Operator, in that hour when such a like appetite doth invade it: so from the opportunity, and celestial influence, moving the mind in that manner.— And it is a general rule in them, that every mind that is more excellent in its desire, and affections, makes such like things more fit for itself; as also more efficacious to that which it desires. Every one therefore that is willing to work in Magic, must know the virtue, measure, order, and degree of his own soul, in the power of the universe  
14. Those words are of greater efficacy than other, which represent greater things, as intellectual, celestial, supernatural; as more expressly, so more mysteriously. Also those that come from a more worthy tongue, or from any of a more holy order: for these, as it were, certain signs, and representations, receive a power of celestial, and supercoelestial things, as from the virtue of things explained, of which they are the vebieula: so from a power put into them by the virtue of the speaker.  
15. Proper Names of things are very necessary in magical operations.— Hence Magicians say, that proper Names of things are certain rays of things, every where present at all times, keeping the power of things, as the essence of the thing signified rules, and is discerned in them, and know the things by them, as by proper, and living images.— According to the properties of the influences, proper Names, result to things.— Every voice therefore that is significative, first of all signifies by the influence of the celestial harmony: Secondly, by the imposition of man; although oftentimes otherwise by this, then by that. But when both significations meet in any voice or name, which are put upon them by the said harmony, or men; then that name is with a double virtue viz. Natural, and arbitrary, made most efficacious to act; as oft as it shall be uttered in due place, and time, and seriously, with an intention exercised upon the matter rightly dispofed, and that can naturally be acted upon by it.  
16. In composing of verses, and orations, for the attracting the virtue of any star or Deity; you must diligently consider what virtues any star contains; as also what effects and operations; and to infer them in verses, by praising, extolling amplifying, and setting forth those things, which such a kind of star is wont to cause by way of its influence: and by vilifying, and dispraising those things which it is wont to destroy, and hinder. And by supplicating and begging for that, which we desire to get: and by condemning, and detesting that, which we would have destroyed and hindered. And after the same manner, he make an elegant oration, and duly distinct by Articles, with competent numbers, and proportions.  
17. Moreover Magicians command that we call upon, and pray by the names of the same star, or name to them to whom such a verse belongs; by their wonderful things, or miracles, by their courses, and ways in their sphere; by their light, by the dignity of their kingdom; by the beauty and brightness that is in it; by their strong, and powerful virtues; and by such like as these.— Besides, with the divers sorts of the names of the stars, they command us to call upon them, by the names of the Intelligences, ruling over the stars themselves.  
18. Magician's command, that in every work, there be imprecations, and inscriptions made, by which the Operator may express his affection: That if he gather an herb, or a stone, he declare for what use he doth it; if he make a picture, he say, and write to what end he maketh it.  
19 When thou art working any thing which belongs to any planet, thou must place it in its Dignities, fortunate, and powerful, and ruling in the day, hour, and in the figure of the Heaven. Neither shalt thou expect the signification of the work to be powerful; but also thou must observe the Moon opportunely directed to this; for thou shalt do nothing without the assistance of the Moon. And if thou hast more patterns of thy work, observe them all, etc.  
20. Thou shalt observe that the Angles of the Ascendant and a tenth and Seventh be fortunate; as also the Lord of the Ascendent, and place of the Sun and Moon; and the place of part of the Fortune, and the Lord thereof; and the Lord of the foregoing conjunction, and prevention, etc.  
21. Magicians advise us, that in casting, or in graving Images, we would write upon it the name of the effect; and this upon the back, when evil, as destruction; on the belly, when good, as love. Moreover in the forehead of the Image let be written the name of the species, or individuum, which the Image represents; or for whom, or against whom it is made. Also on the breast let the name of the sign, or face ascending, and the Lord thereof be written; also the names and characters of its Angles. Moreover in making the Image, they advise that prayer, for the effect for which it is made, be used.— Now they use the Images being made diversely, according to the virtues thereof. Sometimes they hang them, or bind them to the body; sometimes they bury them under the earth, or a River; sometimes they hang them in a chimney over the smoke; or upon a tree, that they may be moved by the wind; sometimes with the head upward, and sometimes downward; sometimes they put them into hot water, or into the sire. For they say, as the workers of the Images do affect the Image itself; so doth it bring the like passions upon those to whom it was ascribed, as the mind of the Operator hath dictated it.  
22. To make one fortunate we make an image, in which these are fortunate; viz. the significator of the life thereof, the givers of the life, the signs and planets. Moreover to the Ascendant, the middle of the heaven, and the Lords thereof, be fortunate: also the place of the Sun, and place of the Moon, part of Fortune, and Lord of conjunction, or prevention made before their nativity, by depressing the malignant planets. But if we will make an Image to procure misery we must do contrariwise; and those which we place here fortunate, must there be infortunate, by raising malignant stars.— Also for the destroying or prejudicing any, let there be made an Image under the ascension of that man, whom thou wouldst destroy, and prejudice; and thou shalt make unfortunate the Lord of the House of his life, the Lord of the ascending, and the Moon, and the Lord of the house of the Moon, and the Lord of the house of the Lord ascending, and the tenth house, and the Lord thereof etc.  
23 The youth to be initiated to Diaination by magic spells, aught to be chosen, sound, without sickness, ingenious comely, perfect in his members, of a quick spirit, eloquent in speech; that in him the divine power might be conversant, as in the good houses: that the mind of the youth having quickly attained experience, may be restored to its divinity.— If therefore thou shalt be a man perfect in the sound understanding of Religion and piously, and most constantly meditatest on it, and without doubting believest; and art such an one on whom the authority of holy Rites, and Nature hath conferred dignity above others, and one whom the divine powers contemn not; thou shalt be able by praying, consecrating, sacrificing, invocating, to attract spiritual, and celestial Poems; and to imprint them on those things thou pleasest; and by it to vivify every magical work.  
24. Sacred words have not their power in Magical operations, from themselves, as they are words; but from the occult divine powers, working by them in the minds of those who by faith adhere to them: by which words the secret power of God, as it were through Conduit pipes, is transmitted into them; who have ears purged by Faith, and by most pure conversation, and invocation of the divine Names, are made the habitation of God, and capable of these divine influences, whosoever therefore useth rightly these words, or Names of God with that purity of mind, in that manner, and order, as they were delivered; shall both obtain, and do many wonderful things.  
25. To work Miracles by divine names, words, seals, characters; all must be done in most pure gold, or virgin parchment, pure, clean, and unspotted; also with Ink made for this purpose of the smoke of consecrated wax lights, or incense, and holy water. The actor also must be purified and cleansed by sacrifice, and have an infallible hope, a constant Faith, and his mind lifted up to the most high God, if he would surely obtain this divine power.  
26. There are four kinds of divine frenzy proceeding from several Deities; viz. from the Muses, from Dyonisius, from Apollo, and from Venus. The first frenzy therefore proceeding from the Muses, stirs up, and tempers the mind, and makes it divine, by drawing superior things to inferior things, by things natural. Of which there are nine degrees, etc.— The second frenzy proceeds from Dionysius; this doth by expiations exterior, and interior, and by conjurations, by mysteries, by solemnities, rites, temples, and observations divert the soul into the mind, the supreme part of itself, and makes it a fit and pure temple of the Gods, in which the divine spirits may dwell, which the soul then possessing as the associate of life, is filled by them with felicity, wisdom and oracles; not in signs, and marks, and in conjectures; but in a certain concitation of the mind, and free motion, etc.— The third kind of frenzy proceeds from Apollo, viz▪ From the mind of the world: this doth by certain sacred mysteries, vows, sacrifices, adorations, invocations, and certain sacred Arts, or certain secret confections; by which the spirit of their God did infuse virtue, make the soul rise above the mind, by joining it with Deities, and Daemons, etc.— The fourth kind of frenzy proceeds from Venus; and it doth by a fervent love, convert and trans-unite the mind to God, and makes it altogether like to God, as it were the proper image of God.— The soul therefore being converted and made like to God, is so form of God, that it doth above all intellect, know all things by a certain essential contract of divinity.— Doth, besides that it hath by its integrity obtained the spirit of prophecy, sometimes work wonderful things, and greater than the nature of the world can do, which works are called Miracles.  
27. It was a custom amongst the Ancients, that they who should receive Answers, certain expiations and sacrifices being first celebrated, and divine worship ended, did religiously lie down, even in a consecrated chamber, or at least on the shrines of sacrifices, etc.  
28. Whosoever would receive divine Dreams; let him be well disposed in body, his brain free from vapours, and his mind from perturbations; and let him that day abstain from supper, neither let him drink that which will inebriate; let him have a clean and neat chamber, also exorcized, or consecrated; in the which a perfume being made, his temples anointed, things causing dreams being put on his fingers, and the representation of the heavens being put under his head; and paper being consecrated, his Prayers being said; let him go to bed, earnestly meditating on that thing which he desireth to know: so shall he see most true and certain dreams, with the true illumination of his intellect, etc.  
29. Every one that works by Lots, must go about it with a mind well disposed, not troubled, not distracted, and with a strong desire, firm deliberation, and constant intention of knowing that which shall be desired. Moreover he must, being qualified with purity, chastity, and holiness towards God, and the coelestials, with an undoubted hope, firm faith, and sacred Orations, invocate them; that he may be made worthy of receiving the divine spirits, and knowing the divine pleasure. For if thou shalt be qualified, they will discover to thee most great secrets by virtue of Lots: and thou shalt become a true Prophet, and able to speak truth concerning things past, present, and to come, of which thou shalt be demanded.  
30. Whosoever being desirous to come to the supreme state of the soul, goeth to receive Oracles; must go to them being chastely and devoutly disposed, being pure and clean to go to them; so that his soul be polluted with no filthiness, and free from all guilt. He must also so purify his Mind, and Body, as much as he may, from all diseases, and passions, and all irrational conditions; which adhere to it as rust to iron, by rightly composing, and disposing those things, which belong to the tranquillity of the mind; for by this means he shall receive the truer, and more efficacious Oracles.  
31 We must therefore first observe cleanness in food, in works, in affections; and to put away all filthiness, and perturbations of the mind, and whatsoever sense, or spirit, that offends, and whatsoever things are in the mind unlike to the heavens; not only if they be in mind and spirit, but also if they be in the body, or about the body: for such an external cleanness is believed not to help a little to the purity of the mind, etc.  
32 They that desire to have this spirit pure, and potent; let them use drier meats, and extenuate this gross body with fastings, and they make it easily penetrable; and lest by the weight thereof, the spirit should either become thick, or be suffocated; let them preserve the body clean by Lotions, Frictions, exercises, and cloathings; and corroborate their spirits by lights, and fumes; and bring it to be a pure and thin fineness.  
33. We must acquit and avert our minds from all multitudes, and such like passions, that we may attain to the simple truth? which indeed many Philosophers are said to have attained to in the solitude of a long time. For the mind by solitude, being loosed from all care of humane affairs, is at leisure, and prepared to receive the gifts of the celestial deities.  
34. It is believed, and it is delivered by them that are skilful in sacred things, that the mind also may be expiated with certain institutions, and sacraments ministered outwardly, as by Sacrifices, Baptisms, and Adjurations, Benedictions, Consecrations, sprinklings of Holy water, by anointings, and fumes; not so much consecrated to this, as having a natural power thus to do.  
35. Moreover, the Magicians when they made any confection, either natural, or artificial, belonging to any star; this did they afterward religiously offer and sacrifice to the same star: receiving not so much a natural virtue from the influence thereof, being opportunely received, as by that religious oblation receiving it divinely confirmed, and stronger, etc.— Moreover to the celestial and aetherical Gods white sacrifices were offered: but to the terrestrial, or infernal, black etc.  
36. Moreover, we must petition for, and to the effectors of the thing desired; viz. Such an Angel, Star, or Heror, on whom the office lies: but observing that our invocation on them must be made with due number, weight, and measure; and according to the rules delivered concerning enchantments.  
37. Consecration is a lifting up of experiments, by which a spiritual soul, being drawn by proportion and conformity, is infused into the matter of our works, according to the tradition of Magical Art rightly and lawfully prepared, and our work is vivified by the spirit of understanding.— So in the consecration of water, fire, oil, places, paper, sword's, etc. Let there be commemoration made, etc.  
38. Whosoever therefore thou art, who desirest to operate in this faculty, in the first place implore God the Father, being one; that thou also mayest be one worthy of his favour: be clean within and without, in a clean place.— Wash yourselves oft, and at the days appointed, according to the mysteries of number, put on clean , and abstain from all uncleanness, pollution, and lust.— Be not thou coupled to a polluted or menstruous woman, neither to her who hath the Hemachoides, touch not an unclean thing, nor a carcase.— Thou shalt wash, and anoint, and perfume thyself, and shalt offer sacrifices.— Further, perfumes, sacrifice and unction penetrate all things, and open the gates of the elements, and of the heavens, that through them a man may see the secrets of God; heavenly things, and those things which are above the heavens, and also those which descend from the heavens, as Angels and Spirits of deep pits, and profound places, apparitions of desert places, and doth make them to come to you, to appear visibly, and obey you.  
39 Moreover, whatsoever thou operatest, do it with an earnest affection, and hearty desire; that the goodness of the heavens, and heavenly bodies may favour thee; whose favour that thou mayest the more easily obtain; the fitness of the place, time, profession, or custom, diet, habit, exercise, and name also do wonderfully conduce: for by these the power of nature is not only changed, but also overcome. For a fortunate place conduceth much to favour.— What place is congruous to each one, must be found out by his nativity, etc.  
40. Make election also of hours & days for thy operations. For not without cause our Saviour spoke, Are there not twelve hours in the day, and so forth? For the Astrologers teach, that times can give a certain fortune to our businesses. The Magicians likewise have observed; and to conclude, all the ancient verse men consent in this; that it is of very great concernment, that in what moment of time, and disposition of the heavens, every thing whether natural, or artificial, hath received its being in this world: for they have delivered, that the first moment hath so great power, that all the course of fortune dependeth thereon; and may be foretold thereby.  
All these are not ashamed to show themselves in English, ere this. I have only now collected them here, and there (with a running hand) to the intent, that (at one view) it might be discerned; at least (by comparison) examined; whether these dignifications, qualifications, dispositions, preparations of Magic and Astrology; be not only so superstitious; as of Magic and Astrology; be not only so superstitious; as for conscience, and religion, to abhor them: but so ridiculous as for reason, and sense to deride them? And whether these their preparations, be not mere pollutions in themselves; and these their dignifications very vilisications, to natural, and moral men: and these their consecrations, be not utter abominations to God, and all good men? Nay, and whether the most damnable witches, have not been initiated, by such kind of preparative solemnities: and their most execrable witchcrafts operated, by such effectual ceremonies, as these; yea and they more fair seeming, than the fairest of them?   

CHAP. XXV. From the folly of Interrogations, and Elections.  
WHether, besides the superstition, and vain curiosity; it be not extreme folly, and madness; to make observation, inquisition. election of days and hours (from a man's geniture, and the disposition of the stars) wherein to auspicate a business; be it greater, or less? Especially seeing the directing Art itself is not only depraved commentitiously (as themselves confess) by the arrogance, ambition, vainglory, covetousness, and deceitfulness of the Artists: but how are they able to vindicate it from a more commentitious invention, and idle speculation, or inspection (according to such numbers, additions, subtractions, such days, hours, minutes, scruples, etc.) of such a star, or planet, in such a positure, or aspect; such a conjunction, constellation, configuration; such a house, such a Lord of the Ascendant, such a Lord of the Horoscope; such a significator, such a Promissor, such a Peregrinator, such an ambulator, such a prerogator, such a dispositor, such an Emissary, etc. with such motions, congressions, profections, fortifications, oppositions, corrections, rectifications, directions, elections, etc. And how do they prove that such fictions (not only of things, but of names) at least such disorderly confusions of both, should not only be the Rulers ordaining, and ordering; but the rules of foreknowing and foretelling men's fates and fortunes, manners, actions, businesses, successes; fortunate or unfortunate, & c.? Is it not great imprudence then, for any to be here onquiring? And as great impudence for them to undertake to be here resolving?  
1. As concerning Fortune in general; If you would know whether your fortunateness or infortunity, prosperity or adversity shall be more, or less; in the beginning, middle, or end of your life; in body, mind, name, goods, relations, etc.  
2. As concerning Religion; If you would know, whether you shall be of any Religion, or none; whether of a true, or of a false Religion; whether heretical, schismatical, hypocritical; whether constant, or wavering in Religion, etc.  
3. As concerning marriage; If you would know whether you shall ever marry, or not; when, or about what age you shall marry; how many wives, or husbands, you shall have; whether you shall get a wise easily, or after long and hard suit; which shall love first, or most, sc. the husband the wife; or the wife the husband; whether you two shall live long together; and love mutually, equally, and constantly; whether your wife shall be a virgin, a widow, or an harlot; be noble, or base; beautiful, or deformed; rich, or poor; faithful, or disloyal; virtuous, or vicious; wise, or foolish; sullen, or cheerful; frugal, or lavish; subject or imperious; modest and silent, or light and loquacious; which of you twain shall die first, or the one bury the other, etc.  
4. As concerning children; If you would know, whether your wife shall be fruitful, or barren; whether she shall bring forth twins, or monsters; whether boys, or girls; when and under what constellations to lie with your wife; for the begetting of children male, or female; tall, or low of stature; fair, or deformed; healthful, or sickly; dull, or witty; wise, or foolish; rude, or mannerly; long lived, or short lived; whether your children shall be many, or few; dutiful, or ungracious; thriving, or prodigal, etc.  
5. As concerning friendship; If you would know, whether your friend shall be true, faithful, useful, constant; or on the contrary; whether your enemies shall be potent, or impotent; noble, or base; secret, or open; reconcileable, or implacable; whether you shall have more enemies than friends; and your enemies more ready, and able to hurt; then your friends to help; whether your greatest friends or enemies shall be aliens, or allies, etc.  
6 As concerning honours; If you would know, whether you shall be honourable or despised; preferred or disgraced; abroad, or at home; whether you shall attain to honour, and preferment by the Prince's favour, by wealth, by the mediation of friends, or by your own deserts; whether your honours shall last, and how long, etc.  
7. As concerning Magistery and Magistracy; If you would know what course of life you shall lead; public, or private; military, or civil; liberal, or mechanic; when, under what constellation, and with what election to auspicate, or enter upon your Science, Art, Trade, Occupation, Profession, Office, Place, Calling; what shall be your advantage, or prejudice hereby, etc.  
8. As concerning servants; Whether you shall live, or die a servant; whether you shall serve a good, or a bad master; when and under what planetary elections to go to service, that so it may be both more easy, and beneficial, etc.  
9 As concerning building; when, or according to what electional houses of the heavens, to build your house on earth: so as it may stand firm against wind, and rain, escape fire, and be freed from rats, mice, etc.  
10. As concerning husbandry; If you would know according to what  elections, to hire, let, plant, improve, plough, sow, reap, etc.  
11. As concerning commerce; If you would know when and under what fortunate position of the stars; to buy and sell, and gain by the bargain; what commodities will be cheap, or dear, and when; etc.  
12. As concerning Riches; If you would know whether you shall wax rich by inheritance, acquisition, dead men's goods, merchandizing, other men's money, by mines, woods, cattle, husbandry, finding of hidden treasures, by offices, places, executorship, feoffeship, etc. Whether you shall get goods lawfully, or unlawfully; with ease, or industry; when your wealth will grow upon you, to what measure or value they will amount, and how long they shall last: And whether you shall become poor by suretyship, copartnership, contention, idleness, luxuriousness, unprudence, fire, water, winds, rots, murrains, thiefs, robbers, plunderings, and whether your riches, or poverty shall be first, or last.  
13. As concerning Laws, and Lawing; If you would know on what lucky day, or electional hour, to enter your suit: whether your advocate will be faithful and diligent in pleading your cause; and the Judge just; and whether win the day, or get the better of your adversary, etc.  
14. As concerning travelling; If you would know under what aspects to begin your jurney prosperously; whether it is safest to go by sea, or by land; by night, or by day; with company, or without; on horseback, or on foot; whether your journey shall be long or short, your travel pleasant, or tedious; your return safe and advantageous, etc.  
15. As concerning wars; If you would know under what happy conjunction to raise your men, whether they shall be trusty and courageous; what weapons to make choice of; what fortunate day to appoint for the battle; where to take your ground; when to give the onset; when to retreat; how to get the victory, etc.  
17. As concerning things lost or stolen; If you would know where they are, who is the thief, whether you shall recover your goods; and how improved, or impaired, etc.  
18. As concerning sports, and recreations; If you would know whether it is best to take your pleasure within doors, or without; when to go on hunting with sport, and success; whether you shall win, or lose, in playing at cards, dice, etc.  
19 As concerning the minutest matters; If you would know with what auspication, and election, to wash your hands; comb your head; cut your hair; pair your nails; put on new , greet a man, or meet a beast that is coming towards you, etc.  
20. As concerning health, or sickness; If you would know which of these shall be first, or last; whether natural, or accidental; what degree of malignity is to be gathered from the hour of decumbency; whether the sickness, or disease be curable, and recoverable yea, or no; etc.  
21. As concerning death; If you would know, whether it shall be natural, or violent; honourable, or shameful; abroad, or at home; sudden, or after long languishing; sooner, or later: whether you shall die by justice, cruelty, treachery, and casualty; by poison, pestilence, sword, famine, thunder, shipwreck, fire, water, beasts, thiefs, robbers, servants, children, neighbours, strangers; by open or secret enemies, etc.  
Besides all these (and infinite such like) speculative interrogations, as touching auspicating elections (common both to prescribers and consulters) there are, together with these constellations, certain practical configurations: as the fabrications of Images, statues, pictures, Talismanus, idols (painted, molten, graven) under certain  conjunctions; for the repelling of things hurtful from you; and procuring of things helpful to you, viz. If you would drive away any venomous serpent, or noisome beast; make the figure thereof in some certain matter, under some convenient constellation, and inscribe thereupon the name of the sign ascending, and the name of the thing you would expel, etc. And for the contrary effect, do it after a contrary constellation, etc. And observe the like, in alluring to love; or in provoking to hatred; in curing of diseases, and procuring of health, etc. But by no means (so conscientious, or cautious they are) ascribe the effect to the Image; for that's (say they) idolatry, superstition, witchcraft: but to the constellation: and I pray, what's that? But I am weary with reckoning up (in part) things of so great folly; and of greater impiety. Only I ask (not them, but the sound, and sober) if indeed they be not so? I mean, if the business, and folly of the world (brought and sought to be directed by the business, and folly of an Art) be not very much repugnant to humane prudence; and to divine providence much more?   

CHAP. XXVI. From the conviction of Confession.  
WHether Magicians and Astrologers themselves, have not plainly and plentifully, discovered and acknowledged, the vanity and impiety of Magic and Astrology? And whether it be not an Argument irrefragable against an Art, or operation: whenas the Arch-Artists are so far convinced, as to confess the pravity, and obliquity thereof themselves? For who can more truly and fully set them forth, than they that have given themselves over to study and practise them? How many things (of old, and of late) have been spoken (either through a spirit of recantation, a conscience of conviction, or a sury of exclamation) by magicians, against Magic; and by Astrologers, against Astrology? Hear what one of them saith both against himself, and all the rest; of what kind or sort soever.  
Whatsoever things have here already, and shall afterward be said by me; I would not have any one assent to them: nor shall I myself any further, than they shall be approved of by the unit versal Church, and the Congregation of the faithful— Magicians, and those who were the authors of this Art amongst the Ancients, have been Chaldeans, Egyptians, Assyrians, Persians, and Arabians; all whose Religion was perverse, and polluted idolatry. We must very much take heed, lest we should permit their errors to war against the grounds of the Catholic Religion: For this was blasphemous, and subject to the curse; and I also should be a blasphemer, if I should not admonish you of these things in this science. Wheresoever therefore you shall find these things written by us; know that these things are only related out of other Authors, and not put down by us, for truth; but for a probable conjecture, which is allied to truth; and an instruction for imitation in those things that are true.— Of Magic I wrote (whilst I was very young) three large books, which I called Of Occult Philosophy; in which what was then, through the curiosity of my youth, erroneous, I now being more advised, am willing to have retracted, by this Recantation: For I have heretofore spent very much time and cost in these vanities. At length I grew so wise, as to understand how, and by what reasons I was bound to dehort others from this destruction. For whosoever do not in the truth, nor in the power of God, but in the delusions of Devils, according to the operation of theevil spirits, presume to divine, and prophecy, and by magical vanilies, exorcisms, enchantments, love-potions, allurements, and other devilish works and deceits, of Idolatry, exorcising prestigious things, and making ostentation of phantasms, boasting themselves to work miracles, presently vanishing: all these, with Jannes, and jambres, and Simon Magus shall be destinated to the torments of eternal fire.  
The ancient Philosophers teach us to know the nature of the genius of every man, by stars, their influx, and aspects, which are potent in the nativity of any one: but with instructions so divers, and differing amongst themselves; that it is much disficult to understand the mysteries of the Heavens by their directions, etc.  
Cicers following the stoics, affirms that the foreknowing of future things belongs only to the Gods. And Ptolemy the ginger saith, that they only that are inspired with a deity, foretell particular things. To them Peter the Apostle consents saying, Prophesying is not made according to the will of man, but holy men spoke as they were moved by the Holy Ghost.  
Take heed that you be not deceived by them that are deceived. Neither can the great reading of books direct you here, since they are but as riddles. How great writings are there made of the irresistible power of magical Art, of the Prodigious Images of Astrologers, of the monstrous transmutations of Alchemists, of the blessed stone, by which, Mydas-like, all metals that were touched, were presently transmuted into Gold, or Silver. All which are found vain, fictitious, and false, etc.— Whatsoever the monstrous Mathematicians, the prodigious magicians, the envious Alchemists, and bewitching Necremancers can do by spirits.  
See where their Faith is placed, where their hope is reposed, who endeavour to subject the Elements, Heavens, Fate, Nature, Providence, God, and all things, to the command of one Magician: and seek for the preservation of a kingdom from Devils, the enemies of public preservation; Saying in their heart with Ochozias, there is not a God in Israel, let us go and consult Beelzebub, the God of Achron, etc.— Are they not delivered over to a reprobate sense, who desire the certainty of secret counsels from the Devil, the father of lies: and hope for victory elsewhere, then from the Lord of Hosts?— All these ungodly follies are wont to bring destruction to the admirers thereof: to which truly they who especially confide, are made the most unfortunate of all men.— Surely it is unknown to these Fools, and Slaves of the Devil for to find out things to come; and to pronounce truth concerning those things which hang over our heads, and are occult, and from heaven portended unto men; and to effect things which exceed the common course of Nature, etc.— O Fools, and wicked! Who by these Arts would establish a kingdom; by which formerly most potent Empires have fallen, and have been utterly overthrown.  
It is now time to speak of the Mathematical disciplines, which are reputed to be the most certain of all other; and yet they all consist not, but in the opinions of their own Doctors; to whom much faith is given; who also have erred in them not a little. Which Alhumasar (one of them) attests to us, saying; that the Ancients, even since Aristotle's time, have not plainly known the Mathematics. For seeing all these Arts are chief conversant about the spherical, or round, whether figure, or number, or motion; they are forced at length to confess, that a perfect round, or spherical, is not where to be found neither according to Art, nor according to Nature. And these disciplines, although they have caused heresies in the Church, few, or none; yet (as Augustine saith) they nothing pertain to salvation; but rather induce to error, and recall from God: and (as Hierome saith) are not sciences of piety.  
This Arithmetic (vain and superstitious) hath brought forth Geomancy, and divination, and cogging, dicing, or chancing, and whatsoever is of that sort of sortilegious numerals. Although almost all do adopt Geomancy to Astrology, because of the like judicial way: and because they draw the power thereof not so much from number as motion.— Of this there have written among the Ancients, Haly; among the modern, Gerardus Cremonensis, Bartholomeus Parmensis, and one Tundinus. I also have written a certain Geomancy, fare different from that of others: and yet not less superstitions, and fallacious; or if you will, let me say, not less lying then all the rest.  
Neither do I think that to be passed over which the Pythagoricks did assert; and which others think that Aristotle himself believed: sc. that the elements of Letters do possess their certain numbers; out of which they did divine by the proper names of men: the numbers of the letters of every one being collected in sum; which compared, they gave to him the palm, whose sum exceeded the other; whether it was enquired about war, or strife, or marriage, or life, or any other the like.— And there are, who by the same compute, promise themselves to find out the Horoscopes: as I know not whom, one Alchandrius by name, an obscure Philosopher, hath delivered concerning them.  
Moreover I cannot easily say, what Pythagorical mysteries, what Magical powers, they dream to be in numbers; although divided of things themselves: yea and dare say, that the world could not have been created by God, but by those instruments and exemplars: and that the knowledge of all divine things are contained in numbers, as in a rule, of all, most certain. Hence arose the heresies of Marcus, and Magus, and Valentinus, founded on numbers, and proceeding from numbers: who presumed themselves able to find out, and declare divine religion, and innumerable secrets of the divine truth, by most frigid numbers.— All which are vain, and feigned, and false; neither remains there any thing of truth to these Arithmeticians, but an insensate and inanimate number: and yet they suppose themselves to play the part of a divine, or divining men, because they know how to number  
The Astrology, which is Astronomy (or rather the Astronomy which is Astrology) is wholly fallacious; and much more nugacious than the fables of Poets, whose Masters (bold men in truth, and authors of prodigies) out of an impious curiosity, after their own fancy, and above humane capacity (as if it were Basilides the heretic his Abraxas) fabricate the heavenly orbs; and depaint the measures of the stars, their motions, figures, images, numbers, concents; as if they were but of late descended down from heaven, and had been there conversant for some time: by which they imagine all things stand, are done, and may be known. And yet about these very things they are greatly disagreeing among themselves, and contrary, and repugnant one to another: so that I doubt not to say with Pliny, it plainly argues the inconstancy of this Art, and that it is none: in that, teaching the very principles of it, one way think, or judge the Indians, otherwise the Chaldeans, otherwise the Egyptians, otherwise the Moors, otherwise the Jews, otherwise the Arabians otherwise the Greeks', otherwise the Latins; otherwise the ancient, otherwise the modern Authors. For, treating of the number of the Spheres; Plato, Proclus, Aristotle, Averro, and almost all the Astrologers before Alphonsus, a few only excepted, do number eight Spheres only; yet Averro and Rabbi Isaac say, that Hermes, and some of the Babylonians, placed the new orb, or ninth sphere. To which opinion adhere, Azarcheles the More, and Tebith, and the same learned Rabbi, Isaac, and Alpetragus; to which assent Albertus the Almain, of his age (I know not for what famous enterprise of his) called the Great: and all they, who approve of the access and recess of motions. But the junior Astrologers now surmise, that there are ten Orbs; which Albertus himself supposes Ptolemy also to have held Averro also supposes him to reckon up nine; when as in truth Ptolemy affirms no more but eight. But Alphontius sometime following the judgement of Rabbi Isaac, by surname Bazam, held nine Spheres: yet four years after the edition of his Tables, adhering to the opinions of Albuhassen the More, and Albategni, he recalled himself again to eight. Also Rabbi Abraham Avenezra, and Rabbi Levi, and Rabbi Abrabam Zacutus, do suppose there to be no movable orb above the eight: and as touching the motion of the eighth Orb, and of the fixed Stars, they are very various amongst themselves. For the Chaldeans and the Egyptians affirm it to be carried with one motion only: to whom assent Alpatragus, and of the modern Alexander Aquilinus. But the rest of the Astronomers, from Hipparchus to our times, say that it is carried about with many motions. The Talmudisticall jews assign to it a double motion. Azarcheles and Tebith, and Johannes Regiomontanus have ascribed to it the motion of Trepidation, which they say is of access, and recess; above the little circles that are about the head of Aries and Libra. But in this they differ among themselves: because Azarcheles saith, the movable head cannot be distant from the fixed, more than ten parts. But Tebith saith, not more than four parts, with ten, and almost nine minutes. Johannes Regiomontanus saith, not more than eight parts: and therefore the fixed Stars not always varying to the same parts of the world; but they conceive them sometime returning where they began. But Ptolemy, Albategni, Rabbi Levi, Avennezra, Zacutus, and (amongst the modern) Paulue Florentinus, and Augustinus Ritius (very familiar to me in Italy) affirm the Stars to be moved always and continually, according to the successions of signs. The latter Astronomers attribute a triple motion to the eighth Sphere; one proper, which we have called that of Trepidation; which is completed once in seven thousand years: another which they call that of Gyration, from the ninth Sphere, whose circumvolution is not finished in less than forty nine thousand years: the third, from the renth Orb, which they call the motion of the First movable, or the motion of Rapture, or the Diurnal; which within a natural day returns daily to his beginning. Furthermore they who attribute a double motion to the eighth Sphere, do not all of them agree among themselves: For almost all the modern, and they who admit of the motion of Trepidation, do argue it to be hurried along in a superior Sphere: but Albategni, Albuhassen, Alfraganus, Averro, Rabbi Levi, Abraham Zaeutus, Augustinus Ritius, do think that the Diurnal motion, which others think to be the motion of Rapture, is not proper to any Sphere, but is done by the whole Heavens. And Averro himself saith, that Ptolemy (in his book which he inscribed of narrations) doth deny the motion of Gyration. And Rabbi Levi saith, he thinks with Averro, that the Diurnal motion is done by the whole Heavens. Again, they no more agree, about the measure of the motion of the eighth Orb, and of the fixed Stars. For Ptolemy thinks that the fixed Stars are moved one degree in an hundred years. Albategni contends this to be done in sixty six Egyptian years: To whom assent Rabbi Levi, Rabbi Zacutus, and Alphontius, in the correction of his Tables. Azarcheles the Moor saith, they are moved one degree in seventy four years: Hipparchus in seventy and eight. Many of the Hebrews, as Rabbi joshua, Moses, Maymonides, Rabbi Avenezra, and after them Hay Benrodam, in seventy years: Johannes Regiomontanus, in eighty years: Augustinus Ritius holds the middle betwixt the opinions of Albategni and the Hebrews; thinking that the fixed Stars are not moved one part of the Heavens, sooner than sixty years; nor slower than seventy years. But Rabbi Abraham Zacutus (as Ritius tells us) testifieth out of the tradition of the Indians, that there are yet in Heaven two Stars Diametrally opposite one to the other; which, contrary to the order of signs, fulfil not their course in less than an hundred forty four years. Also Alpetragus himself thinks, that there are in the Heaven's various motions, yet unknown to man; which if it be so, there may be Stars and bodies there, to which those motions may agree; which either men cannot discern by reason of the exceeding altitude; or no Arts as yet have by observation found out. To which Phavorinus the Philosopher in Gellius, assents; in his oration against the Genethliacks. It therefore remains to conclude, that no Astronomer as yet hath descended from Heaven, who could teach us the inerrant motion truly and certainly. Neither hath the true motion of Mars hitherto been known; which also Johannes Regiomontanus complains of, in a certain Epistle to Blanchinus. Also one Gulielmus de sancto Clodoaldo, an excellent ginger, hath left written the error of the same motion, in his observations two hundred years since and more; and none of the latter hath hitherto corrected either him or it. Moreover it is impossible to find out the true ingress of the Sun into the equinoctial points: which Rabbi Levi proveth by many reasons. But what should we speak of those that are found out since; how the former have erred about them? For many, with Tebith, have thought the greatest declination of the Sun to be continually varied: when nevertheless it is always carried in one measure. Yet Ptolemy thought otherwise of it; and it what otherwise found out by Rabbi Levi, Avenezra, and Alphonsus. In like manner, concerning the motion of the Sun, and measure of the yeère, they have found it otherwise, than Ptolemy, and Hipparchus have delivered. Likewise, as touching the motion of the Stage of the Sun, Ptolemy conceives one thing; but Albategni, and the rest another. Moreover of the images, and considerations of the fixed Stars; the Indians have delivered their opinions after one manner, the Egyptians after another, the Chaldeans another, the Hebrews another, the Arabians another, Timotheus another, Arsatilis another, Hipparchus another, Ptolemy another, and the modern writers another. I pass by here to tell, how they befool themselves about the right and the left principle of the heavens; concerning which St. Thomas Aquinas, and Albertus the Almain, two superstitious divines, while they seriously endeavoured to say something, could find nothing to say: neither could any man certainly ever find out any thing. Moreover the Galaxia, or the milky circle, what it is, the Astrologers are yet ignorant of. I also forbear to lengthen my speech about the excentrics, concentrics, apicycles, retrogradations, trepidations, accesses, recesses, raptures, and other motions, and circles of motions: seeing all these are not; are neither the works of God, nor of nature: but monsters of the Mathematicians, and trifles of Feigners, derived from corrupt Philosophy, and the Fables of Poets; to which nevertheless, as it were to true things, and created by God, or established in nature, these Masters are not ashamed to give so much Faith, as to refer unto these trifling vanities, as unto causes, whatsoever things are done in these inferiors: and say, that those feigned motions are the principles of all inferior motions. Such Astronomers as these, Anaximenes his maid hath opportunely castigated, by a saying not to be despised; for she using to walk abroad with her master Anaximenes, who on a certain day going early out of his house to inspect the Stars, while he was surely intent in looking up to the heavens, he, unmindsull of the places site, fell suddenly into a ditch; then said his maid, I wonder Master upon what reason you should persuade yourself that you can foreknow such things as are in Heaven; when as you cannot foresee those things that are before your own feet. The same facetious passage is reported concerning Thales Milesius; in like manner reproved by his hand maid Tressa. And it is not unlike to these, that Tully saith; The Astrologers while they are searching after the coasts of Heaven, none of them perceives what is before his own feet. I myself of a child, have taken in this Art from my parents; and further, I have lost much time, and labour in it: at length I have learned that this whole art, and every part of it, leaves you no other foundation, but mere toys and figments of imagination. And it now irketh, and repenteth me of my labour lost heretofore; and I did desire to bereave myself of all memory, and use of it, and had long since cast it out of my mind; nor would I ever have reassumed it, but that the violent entreaties of some potent ones (who are wont sometimes to abuse great & good wits, to unworthy artifices) had compelled me to fall upon it again; yea, and my own domestical utility did persuade me, that I ought sometimes to enjoy their folly, and to observe them with trifles, that so greatly coveted after trifles. I truly say trifles; for what else hath Astrology, but mere trifles of Poets and Fables, and portentous figments, with which they feign the heavens to be fully stored? Neither do any kind of men agree more together, than Astrologers and Poets do; excepting that they descent about Lucifer and Vesper: the Poets affirming, that on what day Lucifer appears before the Sun rising, on the same day it follows the Sun setting; which almost all the Astrologers deny to be done, besides those who place Venus above the Sun: because those Stars which are more remote from us, they seem in their rising to rise sooner, and in their setting to set later. But this discord of Astrologers about the site of Stars and Planets, had I not now remembered it, I had passed it by: in as much as it belongs not to Astrologers so much as Philosophers. For Plato after the Moon, places the second Sphere of the Sun (or the Sphere of the Sun second etc.) the same do the Egyptians, placing the Sun betwixt the Moon and Mercury. But Arebimedes, and the Chaldaeans place the Sun the fourth in order. Anaximander, Metrodorus, Chius, and Crates say, that the Sun is the supreme of all, after which the Moon, and beneath these the rest errand, and inerrant. Xenocrates thinks that all the Stars are moved in one and the same superficies: and they discord no less about the magnitude and distance of the Sun, the Moon, and the rest of the Stars. Neither is there any constancy of opinion amongst them about the Celestials, nor yet truth; neither is that any marvel, seeing the Heaven itself, which they search, is of all other most inconstant, and most replenished with trifles and fables; for the very Twelve signs, and the rest of the boreal and austral images, had never ascended up to heaven, but by Fables. And yet the Astrologers live by these Fables, and impose them upon others, and make a gain thereby. But the Poats in the mean while (the egregious inventors of them) grow poor, and hungry.  
There remains yet another species of Astrology, which they call the Divinatory, or the Judiciary; which treats of the revolutions of the years of the world, of nativities, of questions, of elections, of intentions and cogitations, of virtues, or powers; for the foretelling, casting up, eschewing, or repelling the events of all things future; even of the secret dispositions of divine providence itself. Hereupon the Astrologers do mart, or vent the effects of the Heavens, and the Stars, from years most remote, and before all memory of things, or the times of Prometheus, or (as they say) from the great conjunctions before the Flood. And they affirm that the effects, forces, motions of all living creatures, stones, metals, herbs, and whatsoever things in these inferiors, do flow from these same Heavens, and Stars, and do altogether depend upon them, and may be searched out by them. Verily these are incredulous men, and not less impious, in not acknowledging this one thing, that God had already made the Herbs, Plants, and Trees, even before the Heavens and Stars. Moreover, the most grave Philosophers, as Pythagoras, Democritus, Bion, Favorinus, Panaetius, Carneades, Possidonius, Timaeus, Aristoteles, Plato, Plotinus, Porphyrius, Avicenna, Averro, Hypocrates, Galenus, Alexander Aphrodisaeus, Cicero, Seneca, Plutarch, and many more, who have searched the causes of things from every Art and Science; yet never remit us to these Astrological causes: which although they were causes, yet because they plainly knew not the courses of the Stars, and their forces (which is a thing most known to all wise men) they therefore cannot give a certain judgement of their effects. Neither are there wanting among them (as Eudoxus, Archelaus, Cassandrus, Hoychilax, Halicarnassaeus) most skilful Mathematicians, and many other modern and most grave Authors, which confess, that it is impossible that any thing certain should be found out concerning the science of such judgements: both because of innumerable other causes cooperating together with the Heavens, which must be attended together; for so Ptolemy bids: as also because very many occasions do hinder them; as namely customs, manners, education, shame, command, place, geniture, blood, meat, liberty of mind, and discipline; seeing these influxes compel not (as they say) but incline. Furthermore, they who have prescribed the rules of judgements, do for the most part determine such divers and repugnant things of the same matter; that it is impossible for a prognosticator to pronounce any thing certain, from so many, and so various, and dissonant opinions; unless there be in him some intrinsical sense of things future, and occult; or some instinct of presage, or rather occult and latent inspiration of the Devil, by which, among these he may be able to discern, or may be induced by some other way, to adhere now to this, now to that opinion: which instinct whosoever wanteth, he (as Haly saith) cannot be a Tel-troth in Astrological judgements. Wherefore now, Astrological prediction must consist not so much of Art, as by a kind of obscure, lot, or chance of things. And as in the books, or games of Lottery, sometimes such an one is drawn forth, as speaks truth, and hits right; yet not by art, but by chance; so it is by chance, and not by art, that vaticinations come forth truly either from the mind, or the mouth of an ginger. To which Ptolemy attests saying, the science of the Stars is from thee and from them: meaning, that the prediction of things future and occult, is not so much from the observation of the Stars, as from the affections of the mind. Therefore is there no certainty of this Art, but it is convertible to all things, according to the opinion which is collected by conjectures, or imagination, or an imperceptible suggestion of Devils, or some superstitious lot or chance. This art therefore is no other than a fallacious conjecture of superstitious men, who through the use of long time, have made a science of uncertain things: in which, for the beguiling men of their money, they may deceive the unskilful, and may also be deceived themselves. And if the Art of these men be true, and be understood by themselves, whence then bubble out so many and so great errors in their prognostications? But if it be not so, do they not vainly and foolishly, and impiously, to profess a science of things, that are not, or not understood? But the more cautelous of them pronounce not upon future's, save obscurely: and such as may be applied to every thing, and time, and Prince, and Nation. Out of a versatile artifice, do they feign ambiguous prognostics; and after that any of them shall happen, then do they gather the causes thereof; and after the fact or effect, then do they establish old vaticinations with new reasons; to the intent they may seem to have foreseen. Just as the interpreters of dreams, who when they have a dream understand nothing of it for certain: but after that something is happened unto them, then do they adopt the dream to that which happened. Furthermore, seeing it is impossible, in such a variety of Stars, but to find some of them well, some of them ill posited; hereupon they take occasion of speaking what they please; and to whom they will they predict life, health, honours, riches, power, victory, soundness, offspring, marriage, Priesthood, Magistracy, and the like: but if they be ill affected to any, to them they denounce deaths, hang, reproaches, destructions, banishments, barrenness, desolation, calamities, etc. not so much out of a wicked art, as out of wicked affections, drawing on to destruction those men that are credulous to these impious curiosities: and oft times committing among themselves both Princes and people, in deadly seditions and wars. If that Fortune fall in with their prognostics; and among so many ambiguous things, if that one or other of them happen to be true, it is a wonder then to behold how they bristle, being crest-swolne; and how most insolently they predicate their own predictions. But though they lie daily, and be convinced of lying, than they excuse it by blasphemy, or cover one lie with another, saying, a wise man ruleth over the Stars: when as in truth, neither doth a wise man overrule the Stars, nor the Stars a wise man, but it is God that ruleth over them both; or else they say, that some ineptitude, or incapacity of the receiver hindered the celestial influxes. And they are angry at them who require any further faith, or proof. Notwithstanding these circulators find Princes and Magistrates that believe them in all things, and adorn them with public stipends: when as indeed there is no kind of men more pestilent to a Commonwealth, than those that spread vaticinations, and promise things future from the Stars, and inspected Ghosts, from dreams, and such like artifices of divination. Besides they are men always offensive or abominable to Christ, and to all that truly believe in him. Of whom Cornelius Tacitus complaineth, saying, The Mathematicians (for so they vulgarly named them) are a kind of men treacherous to Princes, and deceitful to those that give credit to them; they have always been prohibited our City, and yet we could never have them expelled thence. Yea and Varro, a grave Author, testifieth, that the vanities of all superstitions have issued from the bosom of Astrology. There was in Alexandria a Tribute which the Astrologers used to pay, called Blacenominon, for the folly of it; because by an ingenuous folly they got their gain; and because that none but fools and rash men used to consult them. For if from the Stars be men's lives and fortunes, why fear we? why are we troubled? Rather let us leave these to God, and the Heavens, who neither can err nor do evil. And since we are but men, let us not be over wise in high matters, and more than is meet, and above our powers; but only so far forth as behooveth humane creatures. And moreover, in as much as we are Christians, let us leave to Christ the hours, and to God the Father the moments, which he hath put in his own power. But if our life and fortune be not from the Stars, then doth not every ginger run in vain? But there is a kind of men so timorous and credulous, which (like as children do their Goblin tales) more believe, and are more afraid of those things that are not, than those that are: and by how much a thing is less possible, they fear it the more; and by how much it is less like to truth, so much the more firmly do they believe it: who truly, if there were no Astrologers and Diviners, would die for hunger. And the foolish credulity of these men, forgetful of things past, and negligent of things present, and headstrong upon things future, doth so favour these deceivers, that whereas in other men the faith of the speaker is rendered or suspected by one lie, that all the rest of truths are thereby obscured? on the contrary, as concerning these lying Masters, one fortuitous truth must get credit even to notorious lies. To which truly they who trust most, are rendered of all men the most unhappy. As these superstitious vanities are wont to bring destruction to their observers; which antiquity witnesseth in Zoroaster, Pharaoh, Nebuchadonosor, Caesar, Crassus, Pompey, Diotherus, Nero, and Julian the Apostate: who as they were most addicted to these toys, so they perished most miserably in the confidence of them. And to whom the Astrologers had promised all things fortunate and joyful; all things fell out most doleful and unfortunate: as to Pompey, Crassus, and Caesar; to none of whom they promised other, then that they should die old, at home, and with glory; and yet every one of them perished miserably, and untimely. Verily this is a pertinacious and preposterous kind of men, who profess themselves to foreknow things future; and yet are ignorant of things past and present: and while they profess themselves to all men, that they can declare all things, although most occult, yet very often they know not what is done in their own houses, in their own beds. Such an ginger More the Englishman taxes in this handsome Epigram.  
Thou airy Prophet! to whom every Star  
Opens itself, and strait way makes a war,  
Of each man's future Fate. Thou hast a wife  
That opes herself to all; she is so rife.  
This the Sun sees, and all the Stars; and yet  
Not one of them forewarneth thee of it.  
Saturn's aloof, as blind as e'er; nor can  
Though nigh, discern betwixt a stone and a man.  
The beauteous Moon can with her bashful eye,  
Being a virgin, a virgin only spy,  
Jove heeds Europa, Mars, Venus; Venus Mars;  
Sol looks to Daphne; and Mercury to Heres,  
Hence thy wife's Loves to thee they make not known;  
They have enough to do, to tend their own.  
Moreover, it is known to all, how the Jews, Chaldeans, Egyptians, Persians, Arabians, do dissent in the very rules of the Judiciary way: and how Ptolemy rejecteth the whole Astrology of the Ancients: and as Avenrodam defends him; so Albumasar inveighs against him. And all these doth Abraham Avenezra the Hebrew lash. To conclude, Dorothaeus, Paulus, Alexandrinus, Ephestion, Maternus, Homer, Tebith, Alchiudus, Zahel, Messahalla, and almost all the rest conceive and think otherwise. And since what they say, they cannot prove to be true; they only defend themselves by way of experiment: neither do they all of ●●em unanimously agree even about that. Neither do they differ less about the proprieties of the houses; out of which they prole the predictions of all events: which Ptolemy assigns one way, Heliodorus another, Paulus another, Manlius another, Maternus another, Porphyrius another, Abentagel another, the Egyptians another, the Arabians another, the Greeks and Latins another, the Ancients another, the Modern another. And for as much as it is not evident amongst them, after what manner they ought to constitute the beginnings, and the ends of those houses since the Ancients fabricate them after one fashion, Ptolemy after another, Campanus after another, Johannes Regiomontanus after another: whence it comes to pass, that they themselves by their own observations, do diminish all faith and credit to themselves; in that divers of them do ascribe divers properties to the same places; and not only so, but beginnings also, and ends. An impious kind of men! who attribute those things to the stars, the stars, that are belonging to God alone: and do make us freeborn, to be the stars born slaves. And whereas we know that God created all things good; they deliver that there are certain stars malevolous, and authors of wickednesses, and of evil influxes: not without the greatest injury of God, and the heavens, that may be, defining that in those coelestials, and in that divine Senate, evils, and wickednesses are decreed to be done. And impute wholly to the stars, whatsoever is committed by us, through the fault of our own will; and what may fall out against order in nature, through the fault of the matter. Yea they fear not to teach most pernicious heresies, and infidelities; namely, while they prophesse with impious temerity, that the gift of Prophecy, the power of Religion, the secrets of Conscience, the command over devils, the virtue of miracles, the efficacy of supplications, and the state of the life to come, do all depend upon the stars, are vouchsafed by them, and may be known from them. For they say, that the star of the Twins ascending, with Saturn, and Mercury joined under Aquarius, in the ninth coast of heaven, a Prophet must be born: and that therefore the Lord Christ was excellent in so many mighty works because in the same place, he had Saturn in Gemini. Also the sects of Religion, over which they place Jupiter as chief patron, they distribute by commixtion of other stars: so as Jupiter with Saturn, should make the Religion of the Jews; with Mars of the Chaldeans; with Sol of the Egyptians; with Venus of the Saracens; with Mercury of the Christians; with Luna, that of Antichrist, which they say is yet to come. And that Moses, from Astrological rules and reasons, instituted the Sabbath of the Jews, to be observed as a Religious day: and that the Christians therefore do err in not resting from labour, and keeping holy day on the Jewish Sabbath, seeing it is Satur's day. Also they think that the fidelity of every one, towards men, or towards God, and professed Religion, and secrets of Conscience, may be deprehended from part of the Sun, and from the third, ninth, and eleventh houses of heaven: and they delivering many rules of foreknowing the thoughts, and as they say, the intentions of men. And they set up the celestial configurations as the causes of the very miraculous works of divine omnipotence; as namely, of the universal flood, of the Law given by Moses, and of the virgin's childbirth: and they fable, that the death of Christ the Redeemer of mankind, was the work of Mars: and that Christ himself, in his miracles, used the election of hours, in which the Jews could not hurt him, while he went up to Jerusalem; and therefore he said to his Disciples dissuading him, are there not twelve hours of the day? They say moreover, that whosoever hath Mars happily placed in a new house of heaven; he shall, by his sole presence, expel devils out of the possessed. And he that shall make supplication to God, the Moon and Jupiter, with the Dragon's head, being conjoined in the middle heaven; shall obtain all things, whatsoever he shall ask. And further, that the felicity of the life to come is bestowed by Jupiter and Saturn. And that if any man in his geniture▪ hath Saturn happily constituted in Leo; his soul, after this life, being freed from innumerable miseries, shall pass to heaven, the first beginning of its original, and be applied to the Gods. But for all this, to these execrable fopperies, and pernicious heresies Petrus Apponensis, Roger Bacon, Guido Bonatus, Arnoldus de nova villa, Philosophers; and Alyanensis, a Cardinal, and a Theologue, and divers other Doctors of a Christian name (not without an infamy of heresy) do subscribe: yea and dare testify, and defend, that they have experienced these for truth. But Johannes Picus Mirandula of late years, hath written against Astrologers, in twelve Books; and that in so great copiousness, that scarce any argument hath escaped him: as also with so great efficacy; so that hitherto, neither Lucius Balnutius, an eager propugnator of Astrology, nor yet any other defender of this Art, could save it from those reasons, that Picus hath brought against it. For he proveth, by most strong arguments, it to have been the invention not of men, but of Devils. Which selfsame thing Firmianus saith; by which they have endeavoured to abolish all Philosophy, Medicine, Laws, and Religion, to the utter extermination of mankind. For first, it detracts from the faith of Religion, it extenuates miracles, it takes away providence: while it teaches that all things come to pass by the force of constellations, and that they do depend by a fatal necessity upon the stars. Moreover it patronizes vices, excusing them as descending from heaven upon us. It defiles and overthrows all good Arts; especially Philosophy; traducing causes from true reasons, to fables; and Medicine in like manner, turning from natural, and effectual remedies, to vain observations, and perverse superstitions, destructive both to body and mind. Further, it utterly undoes Laws, manners, and whatsoever Arts of humane prudence: while it would have Astrology only consulted, at what time, after what manner, and by what means any thing is to be done; as if it alone, drawing its authority over all down from heaven; did hold the sceptre over life, manners, and all both public and private matters; and as if all other things were to be reputed vain, that did not acknowledge it for patron. Indeed an Art most worthy for devils to profess from the first, to the deceit of man, and dishonour of God. Moreover the heresy of the Manichees, wholly taking away all liberty of will, flowed not elsewhere, then from the Astrologers false opinion, and doctrine of Fate. From the same fountain also sprung the heresy of Basilides, who pronounced 365. heavens, made of one another by succession and similitude, and the oftension of these to be the number of the days of the year (or the number of the days of the year to be the oftension of these) assigning to every one of them certain principles, and virtues, and Angels, and feigning names for them: but the chief of them all is Abraxas; which name, according to the Greek letters, containeth in it 365. which namely are the local positions of those heavens commentitiously divised by it. These things are therefore shown, that ye may know, that Astrology is the begetter of heretics. Furthermore, as all the most eminent Philosophers do explode this divinatory Astrology: so Moses, Esaias, Job, Jeremias, and all the other Prophets of the old Law, do detest it. And of the Catholic Doctors, Augustin censures it as meet to be expelled Christian Religion; Hierome disputes it to be a kind of Idolatry; Basil, and Cyprian do deride it; chrysostom, Eusebius, and Lactantius, do refute it; Gregory, Ambrose, and Severianus inveigh against it; the holy Toletane Council forbids, and damns it; also it was anathematised in the Synod of Martin, and by Gregory the younger, and by Alexander the third, Popes; and was punished by the civil Laws of the Emperors. Among the ancient Romans under Tiberius, Vitellius, Dioclesian, Constantine, Gratian, Valentinian, and Theodosius the Emperors, it was prohibited the City ejected, and punished; and by Justinian himself condemned capitally, as is manifest in his Code.  
This place admonishes me to speak of the other Arts of divination, which yield vaticinations not so much by observation of the coelestials, as of inferior things, having a certain shadow, or imitation of the coelestials: that they being understood ye may the better know this Astrological Tree, from which do fall such fruit: and from which, as a Lernaean Hydra, a beast of many heads is generated. Amongst the arts therefore that are hasty to divine for their own gain, Physiognomy, Metoposcopy, Chiromancy, Aruspicy, the Speculatory, & the Onirocritical, which is the interpretation of dreams, and the Oracles of the furious, here challenge their seat. Now all these artifices are of no solid doctrine, neither do consist of any certain reasons but inquire of occult things, either by fortuitous lot, or agnition of spirit, or certain appearing conjectures, which are taken up from quotidian observations of long time. For all these prodigious arts of divination are wont to defend themselves no other way, but by the title of experience, and to extricate themselves out of the bonds of objections; so often as they teach or promise any thing above faith, and beside reason. Of all which it is thus commanded in the Law; There shall not be found among you any one that maketh his son, or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a vizard, or a Necromancer. For all that do these things are an abomination unto the Lord.  
Physiognomy, following from the inspection of the whole body, presumeth it can by probable signs attain to know, what are the affections of body, and mind, and what a man's fortune shall be: so far forth as it pronounceth him Saturnial, or Jovial; and him Martial, or Solar; another Venereal, Mercurial, or Lunar: and collecting their horoscopes from the habitude of the body; and from affections transcending, as they say, by little and little, unto causes namely Astrological; out of which they afterward trifle as they list.  
Metoposcopy, out of a sagacious ingeny, and learned experience, boasts herself to foresent all the beginnings, the progresses, and the ends of men; out of the sole inspection of the forehead: making herself also to be the pupil of Astrology.  
chiromancy feigns seven mounts in the palm of the hand, according to the number of the seven Planets; and supposes it can know from the lines there to be seen, what a man's complexion is, what his affections, and what his fortune, etc.— But we need no other reason to impugn the error of all these Arts, than this selfsame, namely, that they are void of all reason. Yet very many of the Ancients have written of these, etc.— But they all can deliver nothing beyond conjectures, and observations of experience. Yet, that there is not any rule of truth to these conjectures, and observations is manifest from this; because they are voluntary figments; and upon which their teachers, even of equal learning and authority, are not agreed.— But this trifling kind of men is wont so to dote through the instinct of devils, drawing them from error into superstition, and from this by degrees into infidelity.  
To the art of Augury they make faith, who teach that certain lights of presagition do descend from the coelestials, upon all those inferior living creatures: as certain signs constituted in their motion, site, gesture, going, flight, voice, meat, colour, work, event: by which, as by a certain ingraffed hidden force, and firm consent, they so agree with the celestial bodies, with whose powers they are affected; that they can presage all things whatsoever that the celestial bodies intent to do, whereupon it is manifest, that this divination follows not, but from conjectures, partly taken from the influences of the stars, as they say: and partly from certain parabolical fimilitudes: than which nothing can be more fallacious. Wherefore Panaetius, Carneades, Cicero, Chrysippus, Diogenes, Antipater, Josephus, and Philo, have derided it; the Law, and the Church, hath condemned it.  
They who endeavour to persuade that nothing is dreamt in vain say; that like as the celestial influxes do produce divers forms in corporal matter: so from the same influxes in the fantastical faculty, which is organical, there are phantasms impressed by the celestial disposition, consentaneous to the producing any kind of effect; especially in Dreams; because the mind is then more freed from the body, and external cares, and so receives those divine influxes more freely: whence it comes to pass that many things are made known in dreams to men sleeping, which are concealed from them waking. By this reason chief they labour to reconcile an opinion of truth to dreams: and yet of the causes of dreams, both intrinsical, and extrinsical, they do not all of them agree in one opinion, etc.— Of dreams nothing is delivered but mere dreams, etc.  
To these dreamers, we may number those, who give a faith of divinity to the vaticinations of madmen: and think they have attained to a divine prescience of things to come, who have lost all knowledge of things present, all memory of things past, together with all humane sense: and that mad men, and sleepers see those things, which wise men and waking are ignorant of: as if God were nearer to them then to the sound, watchful, intelligent, and premeditating. In truth, they are unhappy men, who believe these vanities, and obey these impostures; who cherish these kind of artificers, and submit their wits, and faith, to these their vain delusions.  
All these artifices of divination have their rooting, and foundation in Astrology. For whether the body, the face, or the hand be inspected; whether a dream, or a prodigy be seen; whether an auspicie, or a Fury be inspired; they consult to erect a figure of Heaven; out of whose tokens, together with conjectures of similitudes & signs, they hunt for opinions of things signified, and so all Divinations challenge to themselves the Art, and use of Astrology; and confess this to be as it were the key to the necessary knowledge of all secret things. Wherefore, all those arts of divination, how far they are from truth they plainly discover themselves in this; in that they use principles so manifestly false, and feigned by a poetical temerity: which neither are, nor have been, nor ever shall be; yet are they made the causes, and signs to which all events of things are to be referred, contrary to all evident truth.  
Magic is so near joined to, and of affinity with Astrology; so that he who professeth Magic without Astrology, doth nothing, but erreth altogether.  
There is an Art given to mortal men, whereby they might generate certain latter things, not partaking of truth, and divinity, but might deduce certain images like unto themselves: and Magicians, most audacious men, have gone so fare to perpetrate all things, that old and strong Serpent, the promiser of Sciences, especially favouring them, that they, like to him, Apes, have endeavoured to emulate both God and nature.  
To such a height of madness some of the Magicians are grown, that from divers constellations of the Stars, through internals of times, and by a certain reason of proportions, being rightly observed, they think that a fabricated image of the heavenly creatures may with a beck receive the spirit of life and understanding, whereby it may answer those that consult it, and reveal the secrets of hidden truth. Hence it is plain; that this natural Magic sometimes inclined towards Goetie and Theurgy, is ensnared very often in the wiles and errors of evil spirits.  
Of ceremonial Magic there are two parts, Goetie and Theurgy. Goetie unfortunately began by the commerce with unclean spirits, compacted of the rites of wicked curiosity, unlawful charms, and deprecations, is exerated, & banished by the verdicts of all Laws.— These are they who carry about them familiar spirits— do feign themselves to prophecy.— Some of them study to call and compel evil spirits adjured by some certain powers, especially of divine names, etc.— Others most wicked, and by mischief detestable, and to be punished with all fires, submit themselves to devils, sacrifice to them, and adore them, and are become guilty of idolatry, and the vilest abasements; to which crimes if the former be not obnoxious, yet they expose themselves to manifest dangers. For even compelled devils do watch, to the intent they may always deceive us in our errors. From this Sect (or rather sink) of the Goeticks have issued all these books of darkness, etc.— excogitated by men of deplored wits.— Which books to him that more acutely looks into them, and into the canon of their precepts, the custom of rites, the kind of words, and characters, the order of extruction, and the insulsate phrase, do openly bewray themselves, to contain nothing else but mere toys, and impostures; and to be pulcht up in latin Them by the forlorn artificers of perdition, ignorant of all ancient Magic, out of certain profane observations, mixed with the ceremonies of our religion, many unknown names and seals inserted; that they might terrify the rude and simple, and be an amazement to the senseless, and such as know not good Letters.— But this is the reason why these Goeticks only make use of evil spirits; because good Angels will hardly appear; for they expect the command of God, and assemble not but with men of clean heart, and holy life; but the evil ones easily exhibit themselves to be invoked, falsely favouring, and belying a divinity, are always at hand, to deceive by their subtlety, to the intent they may be worshipped and adored.  
Many think that Theurgy is not unlawful, as if this were governed by good Angels, and a divine power: when as very often under the names of God, and Angels, it is obstringed with the fallacies of evil spirits.— Of this school are the art Almadel, the art Noterie, the Pauline art, the art of Revelations, and many more of the same superstition; which are so much the more pernicious, as to the unskilful they seem the more divine.  
The Cabalie is an art (as is reported) very ancient, and yet the name hath not been known among Christians but of later times.— This art of Cabalie, which the Hebrews so boast of, I sometimes have searched with much labour; and I find and confess it to be nothing else but a mere rhapsody of superstition, & a certain theurgicall magic, but if proceeding from God (as the Jews boast) it any whit conduced to the perfection of life, to the salvation of men, to the worship of God, & to the understanding of the truth; verily that Spirit of truth, which (the Synagogue rejected) came unto us to teach us all truth, would not have concealed it from his Church until these last times, which truly knoweth all things that are of God.— But that we try, and see, that by the revolutions (as they call them) of this art, wonderful sentences of great mysteries are wrested out of sacred Letters; the whole is nothing else; but a certain playing upon Allegories; which idle men, busied in every letter, point and number (which this tongue, and the manner of writing easily suffer) do feign & refeigne at their pleasure.— Therefore this Cabalie of the jews is nothing else but a certain pernicious superstition, which collecteth, divideth, transferreth words, and names, and letters scatteringly placed in the Scripture; and as they list making one thing of another, they dissolve the parts of truth, the speeches, the inductions, and making parables here and there of their own fictions, they would adopt unto them the words of God, defaming the Scriptures, saying, that their figments do consist of them, they calumniate the Law of God by their impudently extorted supputations of dictions, syllables, letters, numbers; they attempt to infer violent and blasphemous proof of their perfidiousness. Furthermore, being puffed up with these trifles, they boast themselves to find out, and to know the ineffable mysteries of God, and secrets that are above the Scriptures; by which they are not ashamed to lie with great boldness, and without blushing, that they themselves can prophesy and work miracles and mighty works.  
But let us return unto Magic, parcel whereof is the artifice of prestigious things, that is, of illusions; which are only done according to appearance, by which Magicians show phantasms, play many miracles by circulatory frauds, and cause dreams: which is done not so much by Goeticall incantations, imprecations, and deceits of devils; as also by certain vapours of perfumes, lights, phyltres, collyries, allegations, and suspensions; and besides by rings, images, glasses, and such like drugs and instruments of magical art, and by a natural and celestial virtue. Also many things are done by a prompt subtlety and industry of hand; of which sort we see some are done daily by Stageplayers and jugglers, which therefore we call Chirosophists, that is, slight-handed.— And now, by what hath been said, it is plain, that Magic is nothing else but a collection, or compact of idolatry, Astrology, and superstitious Medicine. And now also there is, by Magicians, a great company of Heretics risen up in the Church, who as jannes' and jambres resisted Moses, so have they resisted the Apostolical truth.  
All this is uttered against them by our Arch magician, I mean Cornelius Agrippa: not a little to the like affect might be collected out of another of them, namely Johannes Trithemius; yea undoubtedly, he that had but the opportunity to peruse their Authors (old, and of late) needs for their confutation, to urge them with no more, than their own confession. Only I would ask of them this one thing, what do they think of this one Magician, for this one act of his? Whether do they conceive him (in charity) to have thus confessed, retracted, recanted, repent returned? etc. or, do they uncharitably account him for it, to be humorous, cynical, satirical, invective, distracted, mad, malcontent, & c? And whether for this one undertaking of his will they have him called a Philosopher, a Daemon, an Hero, a God, all things, or nothing? Does not he himself tell us, what kind of censure he suspects from all kinds of Magastromancers? Alas (quoth he) with how many of their machinations will they oppugn me? with how many devices will they assail me? with what ignominies will they persecute me?— The impious Mathematician will prescribe me both earth and heaven.— The sortilegious Pythagorist will suppute for me unlucky numbers. The pointing Geomantic will cast unhappy figures, and project for me a prison, and sorrow.— The Fatal Astrologers will threaten any hanging, and by a slippery turning of the heavens, inhibit my ascent to the Gods above. The menacing Diviner will ominate all manner of evil to me. The importunate Physiognomist will defame me for frigide, and insufficient. The doting Metoposcopist will pronounce me for a brainsick Ass. The fatidicall Chiromantist will divine all things sinisterly of me. The presaging Aruspex will exaugurate me with all manner of ill luck. The portentous Speculator will send revengeful flames of jupiter, and fires of presaging thunder. The dusky Oniropolist, or Dream-teller will affright me with nocturnal Ghosts and Goblins. The furious Vaticinator will deceive me with an ambiguous Oracle. The prodigious Magicians will transform me (as another Apuleius or Lucian) not into a golden, but peradventure into a dirty Ass. The black Goeticke will persecute me with Spectres and Spirits. The sacrilegious Theurgist will consecrate my head to the Crows, or perhaps to the Jakes. The circumcised Cabalists will imprecate their curse upon me. The old doting praestigator will represent me as an headless Eunuch, etc. To conclude therefore in a word, since this is the suspicion of one of their own, what then must another expect from them? But (God be blessed) we are taugh to discover their madness, and despise their malice, by a better light, and strength, than all their own confessions can afford us.