daemonology, AND THEOLOGIE. The first, The Malady, Demonstrating the Diabolical Arts, and Devilish hearts of MEN.  
The Second, The Remedy: Demonstrating, God a rich Supply of all Good.  
By Doctor Nathanael Homes,  
LONDON, Printed by Tho: Roycroft, and are to be sold by Jo: Martin, and Jo: Ridley, at the Castle in Fleetstreet, near Ram-Alley, 1650.   

daemonology, OR THE CHARACTER Of the Crying Evils of the Present Times: In which, Beside the transcendent wicked practices of Men that never sipped of Religion; and the unparallelled impious Principles of Hypocrites degenerated from their Profession of Religion, whether SEEKERS, SHAKERS', FAMILISTS, RANTERS, ADAMITES, etc.  
Are handled THE DOCTRINES of DEVILS, as 

1. DIABOLICAL ARTS in general, Viz. the Causes, means, etc.  
2. DIABOLICAL ARTS in special Viz. Operation of strange things, as Charming, and Juggling. And Declaration of hidden things, As 1. DIVINATION immediate by a Familiar Spirit.    
Divination mediate, namely, by 

Auspicie,  
Augury,  
Pullarie,  
Aruspicie,  
sortilegy,  
Necromancy,  
Oneiromancie,  
Astrology.    
All which are here handled not only Pneumatologically by the strength of Reason, History, and Experience of men's confessions; but Theologically, according to the depths of Scripture, And Prophetically, as foretold to be the idioms and proper marks of the LAST DAYS (afore Christ's appearance) by the Word of God, according to the Hebrew, Chalde, Samaritan, Syriac, Arabian and Greek.   

A Table of the several Chapters and Sections, contained in this ensuing TREATISE: Viz.  

CHAP. I. OF the general and main Position. Fol. 1  
CHAP. II. Showing in General that these present times in which we now live, are those evil times that precede next before that first appearance of Christ, which is yet to come. fol. 11  
CHAP. III. A particular Parallel of our times, with that in the 1. Tim. 4.1. That men shall give heed to seducing Spirits, and Doctrines of Devils. fol. 16  
CHAP. IV. A particular Parallel of our Times, to Enchantment, Witchcraft, etc. seducing Spirits. fol. 22.  
CHAP. V. Of Divination by immediate help of the Devil. fol. 47  
CHAP. VI Of Diabolical Divination by Auspicie, the flying of Birds, Augury, the noise of Birds. Pullarie, Chickings eating their meat; and by other Occurrences of Beasts, and Things, either conducing to, or concurring with, the said Arts; or are Appendices of this kind of Divination in general. fol. 53  
CHAP. VII. Of Divination called Aruspicie, and sortilegy. fol. 67.  
CAAP. VIII. Of Necromancy, or the Black Art. fol. 83  
CHAP. IX. Of Oneirologie, Oneiromancie, Somnispicine, or Divination by Dreams. fol. 88  
CHAP. X. Of Astrology, or Divination by the Stars; commonly called Judicial Astrology, as whereby men undertake to Predict, Divine and foretell, the good and bad success of Humane affairs, concerning Nations, or Persons. fol. 106 

SECT. 1. Of the Nature of Astrology in some Distinctions, Descriptions and Observations. fol. 108  
SECT. 2. Of the opinion of the Learned, touching Astrology. fol. 111  
SECT. 3. The condemnation of Astrology by the Word of God, in several places of Scripture. fol. 121  
SECT. 4. Containing Reasons, or Arguments against Astrology. fol. 140  
SECT. 5. Confuting the Objections that are brought in the behalf of Astrology. fol. 159    
CHAP. XI. A Parallel of other particular sins of the present Times; with the Prophecies of those Texts afore named, of the last days; Demonstrating that these are the Times forerunning Christ's next appearance, according to the Prophecies of the Scriptures. fol. 191   
God a rich Supply of all Good: In which you have,  

I. The Believers Interest in it.  
II. The Riches of it in quantity.  
III. The gloriousness of it in quality.  
iv The means sealing up all; Namely, Christ.    

TO The Right worshipful, and his much honoured Friend, FRANCIS ROUS, a Member of the Parliament of ENGLAND, and Master of Eton College.  
SIR,  
YOur Piety, your Learning, your Patronage to both, have encouraged me to bequeath this Piece to you. Though I cannot merit you a Maecaenas to me, the truth may to it.  
Paul seeing the Idolatry of the Athenians, his spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. 17.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was much grieved in his spirit. Arab. Stirred with anger.  was bitterly provoked. And the dumb Daughter of Crassus spoke, when she saw her Father's life in danger. I could not hold my peace, nor can you withhold your approbation, to cry down that diabolical Astrology which is practised by some, in these all-evill times (in sorts of sins) to the great prejudice of truth and godliness. Myriad of men, of late, have degenerated by many Miscreant degrees of declension. This last of turning to daemonology, as to a Divinity, leaving God, for the Devil, is worst of all. Atheism (too frequent) is worst regatively, this positively; and therefore in that, worse than that worst. How justly I speak all this, will appear, when this Treatise hath made report. And had I made known to the Parliament, all I know of some Astrologers late practices, possibly they might make a Law against Astrologers, as the Roman Senate did. 
* Ulpian, l. 7. De officio Proconsulis.  I will interrupt you no longer, but still remain,  
Yours to serve you in Christ Jesus: Nath. Homes. From my Study at Mary Staynings, London, October. 28. 1650.   

CHAP. I.  
Of the General and main Position.  
IT is Prophesied in the New Testament, that next before Christ's appearance to call the Jews, of whom, with the fullness of the Gentiles, to set up his glorious Kingdom on Earth, there should be just such times, as these present evil times now are, 1 Tim. 4.1. Now the Spirit speaketh expressly, that in the later times, some shall departed from the faith, giving heed to seducing spirits, and doctrines of Devils, etc. 2 Tim. 3.1. This know, that in the last days perilous times shall come, for men shall be lovers of themselves, covetous, boasters. 2 Pet. 2.1. But there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, etc. 2 Pet. 3.3. There shall come in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of his coming, etc. Judas v. 14. And Enoch the seventh from Adam, prophesied of these; that is, of these and such as these. What are they? Vers. 4. etc. Such as creep in unawares, ungodly men, turning the grace of our God into wantonness, or lasciviousness, etc. Judas v. 17, 18. Remember the words which were spoken BEFORE of the Apostles, of our Lord Jesus Christ, how that they told you, that there should be mockers in the last time, who should walk after their own ungodly lusts. These be they, who separate themselves, sensual, not having the Spirit.  
If one Apostle had once said these things, all the World might not, without great sin, either contradict, or not believe. But in the mouths of two or three witnesses, every word is established, in the judgements of all rational men. We have here three Apostles testifying of the truth in hand, and each of them twice apiece: Some testifying it to the Gentiles, others to the Jews, another to both, and all. And from them all, we have both the Position and the Exposition; yea, and as Chronologers do Astronomically, by Eclipses, Plenilunes, Novilunes, Epacts, etc. so these The logically several ways, set marks upon times, whereby they may be known to be the last times, in the sense before expressed. So that we cannot but be compelled in our understandings, to acknowledge that when the evils we speak of are extant, the said last times are existent.  
When Paul had said, in that 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the later times, such and such evils should be; yea, and not content with that expression, speaks more punctually, in 2 Tim. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the LAST DAYS shall be such and such evils, as pride, self-love, etc. about twenty in all, to Vers. 10. he presently exhorts Timothy to stand sound, while seducers grow worse and worse; Verse. 11. to the end of the Chapter; charging him, Chap. 4. v. 1. before the Lord Jesus Christ, and by his appearance and Kingdom, to Preach the Word, and to be instant in season and out of season; Namely, to the end that he may Preach and establish men whiles they will hear. For, saith he, in v. 3. The time will come that men will not endure sound Doctrine, etc. And shall be turned unto fables: So that Saint Paul sets a mark upon these times of evil, that he saith shall come in the last days; that they do precede next before the appearance of Christ to set up his Kingdom. So that the entire Systeme of this whole point of the evils that shall be in the last days, mentioned both before and after the mention of the appearance of Christ, to set up his Kingdom, can intent nothing more, then that these last evil days the Apostle speaks of, do forerunn next before the appearance of Christ, for the erecting of that Kingdom. As if Paul should say, in the last days shall be these and these evils, just afore Christ's appearance; and upon that, I charge thee, etc. Where an emphasis is put upon his having a Kingdom at his appearance (if we read but as in the English.) For the Apostle doth, as it were, adjure Timothy upon this Book, chargeth him upon this, as a singular interest, that Christ at his appearance shall have a Kingdom: Not only that spiritual Kingly power which he hath always had with his Church, but he shall have a Kingdom at his appearance, in which he shall exercise a judicature over the bodies of men, as 'tis also express in this Verse. How, we shall touch by and by. But the Greek hath a far louder emphasis. For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, THAT SAME appearance of him, and THAT SAME Kingdom of him, or of his. As that his appearance at this time, this Text speaks of, is not merely spiritual, but visible; so proportionably, that his Kingdom at that time is not only spiritual but visible. And further the Greek tells us that Christ hath that Kingdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, AFTER, or ACCORDING to his appearance: Yea, the copulative AND puts it into that order; namely, first his appearance, and THAN his Kingdom. His appearance, at least, is first in order of nature, before his Kingdom, if not in time. Till the Jews be called, none of this Kingdom is set up, as is the general vote of all the Bible (cleared largely in another Treatise.) And how they shall be for the generality called at once, as (to use the Prophet's words, Isa. 66.8.) a Nation borne at once, without the visible appearance of Christ to them (which they daily expect, oft throwing open their windows to behold) let them devise that are contrary to us in opinion, for I cannot. The Scriptures tell me twice, Zech. 12. 10, 11. Revel. 1.7. (which places cannot be meant of Christ's coming in the flesh, or to the ultimate day of the general Judgement, as hath been largely demonstrated else where) I say, they tell me that the Jews shall be called by the visible appearance of Christ. Zecharie speaks of the Jews Families mourning a part, and of pouring out of the spirit upon them, which cannot be imagined at the ultimate day of Judgement. And John in the Revelations quotes the same place, carrying it on as a Prophecy of a future time, when Christ long since had been incarnate, and ascended. And beyond all contradiction with meditational men, this Text of Paul to Timothy is clear for the appearance of Christ to be the preparation and primity of his Kingdom: At the beginning of which Kingdom, 'tis said here, He shall judge the quick and the dead (as our English hath it.) It can be no danger to keep close to the Original. I charge thee, saith Paul to Timothy, before the Lord Jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who will in future judge quick and dead after his appearance. His appearance must precede (as to make himself known to Jews and Gentiles to be King, etc.) then after that he sets up his Kingdom at the beginning whereof he shall judge ('tis not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE quick, and THE dead, as comprising all mankind that ever was, but) quick and dead indefinitely, meaning indeed, according to the Analogy of other Scriptures, that at the beginning of the said Kingdom he shall judge SOME of the quick and dead: that is, He shall destroy the quick obstinate wicked, especially that relate to the Antichristian party, Revel. 19 two last. And he shall raise all the dead Saints, Revel. 11.15, 16, 17, 18. (weigh the place) And Revel. 20.4, 5. etc. In the former is mentioned Christ's Kingdom, at that resurrection; and the anger of Nations; and rescuing the Earth from the destroyers thereof: and the opening of the Temple, and the Ark seen; which I cannot by any safe interpretation make to suit with the ultimate day of the general Judgement. In the later, namely, Revel. 20.4, 5. etc. to the end of the Chapter, the six times mention of a thousand years, the mention of losing of Satan after that; the following of the resurrection of the wicked after that; the mention of the Saints reigning mean while with Christ a thousand years (who reigns not after the general Judgement, but lays down all, 1 Cor. 15.24.) with infinite more that hath been discussed on this place, and the other of Revel. 11.15. make me confident, that nothing but the Corporal resurrection, and glorious reigning of the Saints on earth for a long time, can rationally be understood in those places. Thus you see how Paul having Prophesied what evils shall be in the last days, shows us clearly what is that which is the period of them, and the beginning of better times: Namely, Christ's appearance and his Kingdom: So that the evils that we are to speak of, according to these Texts of Saint Paul, do precede, and go next before Christ's next appearance.  
So likewise Saint Peter, having foretold the evils of the last days, doth likewise set a conspicuous mark upon the times, to signify he means the same times as Paul did; Namely, those that forego next before Christ's appearance and Kingdom, 2 Pet. 3.2, 3, 4. That ye may be mindful of the words which were spoken before by the HOLY PROPHETS (that is, saith Marlorat, the words which the Prophets spoke concerning false Prophets, which Peter had repeated, 2, Epist. Chap. 2. Vers. 1. and of the last times) Knowing this, FIRST, that there shall come in the last day's scoffers, saying, Where is the promise of his COMING? For since the Fathers fell asleep all things continue as they were from the creation: As if they should say, We see nothing of Christ's appearances, but outward providences, or spiritual Ordinances, But of Christ's visible appearance at his COMING, we see no sign or symptom: But saith Peter, Verse 8. to the Saints, Be ye not ignorant of this one thing, that one day with the Lord is a thousand years: and a thousand years as one day: As if he should say (in that he makes this repetition, according to the judgement, not only of all the most learned Hebrews, but also of most learned Mede) that Christ's coming will be sudden to these Scoffers, as if it were but a day or two hence; every thousand years, and parts of a thousand years shall be but in proportion to a day, and so much of a day: The seven thousand years of the World, is but as the seventh day of its age, when at farthest (if our account of years from the creation be so short as we make it, of which we have cause to doubt) shall be the Sabbatisme of rest on Earth, as Paul must needs mean, Heb. 4. (demonstrated largely in our Treatise of the thousand years) And that day a thousand years of refreshment to the people of God: And it must be, saith Peter, Verse 12, 13. at his coming, that for their refreshment they must have, enjoy, and be in, New Heavens, and a new Earth, wherein (though not afore) shall dwell all righteousness: And these new Heavens and new EARTH must be such as he hath promised; which promise is, Isa, 65.17. to the end of the Chapter; wherein this state of the new Heavens and new Earth is so explained, as cannot (not only in my judgement, but the judgement of most learned Mede) be understood of supernatural glory in the highest Heavens. Thus also we see Peter marks out unto us, that the evil times, and the evils of the times he speaks of, do in his sense antecede, and usher in, the next appearance, or COMING of Christ to set up his Kingdom on Earth.  
One word of Judes marks upon the times of evil, he speaks of, and then we shall launch forth into the deep, and Sea of the evils of those times: One mark is, Vers. 14. Enoch the SEVENTH from Adam, prophesied of these (or, such as these) saying, Behold the Lord cometh with ten thousands of his Saints: Enoch evidently, according to the computation of Moses, Gen. 5. and of Luke, Chap. 3. was the seventh from Adam, thus; Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch: that is, Exclusively, making Adam only the beginning of the All, of mankind, Enoch was the seventh Father that came out of Adam's loins; which is according to the mind of the Text: The seventh FROM Adam; that is, The seventh of the Fathers that were FROM Adam.  
Between Adam and Enoch were but six Fathers. So between Adam and the Age of which Enoch Prophesied, that the Lord should come with ten thousands of his Saints to judge, are at most but six Ages, six thousand years; and then the state of things in the seventh, Eòdem recidit, the second Adam Christ, restores the World to the perfection of the first Adam, but with more stability.  
The emphasis of the seventh from Adam must of necessity signify some such thing, and not merely signify the antiquity of the quotation. For if that had been all, the Apostle mentioning the story of Sodom, and as an example of judgement by fire, might also have quoted Lot, but doth not; of a certainty therefore the seventh from Adam hath some notable thing in it; as all sevenths in the Old Testament have. And the constant tenor of the Jews in all ages, is; and hath been, that towards the end of the six thousandth year of the World, great will the change be: And our Text tells us that according as Enoch was a seventh, so in a proportion to that, the Lord should come to judge, now after the Apostles times, in the last days of the World. Immediately afore which, shall be mockers, walking after their own ungodly lusts; spoken long afore, by the Apostles of Jesus Christ, as our Apostle Judas tells us, Vers. 17, 18. which is a second mark of those evil times he speaks of, to be the forerunners of the very last times before Christ's appearance. For if the Apostles foretell these things long afore, than they are the last times, when these things shall come to pass.   

CHAP. II.  
Showing in GENERAL, That these present times in which we now live, are those evil times that precede next before that first appearance of Christ, which is yet to come.  
THIS will appear by an exact weighing the agreement that is between our times, and the general expressions of our three Apostles, of the last days. Judas saith, Vers. 18. Men should walk after their own lusts. Peter saith, 2 Epist. Chap. 3. Vers. 3. the self same words. And in Epist. 2. Chap. 2. Vers. 1. There shall be false Teachers, that shall bring in damnable heresies. Paul saith, 2 Tim. 3.1. They shall be perilous times: And in 1 Epist. Chap. 4. Vers. 1. Men shall departed from the faith. The sum of all, is, That men shall departed from their Principles; they shall departed in opinion and practice, from their once received Principles of truth, and mor all enlightened consciences. Just as 'tis said of the foolish Virgins, Matth. 25. they had no Oil in their Vessels, to maintain their Lamps of former profession. Principia essendi, Principles of the being of Godliness, they never had; namely, True sanctifying grace: for that could never have gone out, or been utterly lost. But Principia cognoscendi, Principles of knowledge, what as Christians they ought to think and do, namely, The knowledge of the Word, to some conviction on the conscience, that they had. Now from these Principles, immediately afore Christ's coming, they were departed: And so 'tis now, in these our days. Men once called Professors, are turned topsy turve (as we Proverbially say) from what they were, both in opinion and practice. They are most perilous times, above all times afore them, for wicked opinions and practices. The wickedest times afore, as the Jews in the worst of times, held the Old Testament; and the Papists, both Old and New, though with many false glosses; but these times with open mouth cast away all the Scriptures, the ground of all divine truth: And what do they walk after or according to then? Even after their own lusts: both corporal lusts, namely those Principles that please the flesh; and also intellectual lusts, and mental wantonnesses, fantasies of their own spirits. What ever pleasant dreams they dream, or new devises they imagine to soothe up themselves, and put away all true fear of God, and the thoughts of judgement to come, of local Hell and Heaven, and the immortality of the soul; such dreams and imaginations, I say, as these that put away all fundamental truths, and the thoughts of them, are their Principles of truth: And like Principles, like conclusions. Upon such premises must needs follow damnable heresies. That the Creature cannot sin, because God acts in him: That the Creature hath done nothing that he should torment himself by denying himself any contentment: That all things are common, and to be enjoyed in common. And thus they depart from the Faith: As in that 1 Tim. 4.1. of the evil times the Apostle speaks of, he saith, Some shall departed from the Faith. Est fides quâm, & fides qua: There is either the Faith which we believe, that is, the object and ground of Faith, namely, the Doctrine of Faith, the holy Scriptures; or the Faith with which we believe, namely, the quality of Faith. The parallel of our times to this, is, that there is in this Nation, such an apostasy of Men and Women, called formerly Professors, from the Faith as I never heard or read of in any Ecclesiastical Story, of any Nation. We have them that deny the Scriptures, and with those blasphemous reproaches cast upon them, and with such audacious equalizing, yea preferring of their own dreams above them; as it will be safer to be silent touching the particulars, then to carry the sound of them to your ears: And if they depart from the object of Faith, the Doctrine of the Word of God; they must necessitatedly departed from the quality of so much Faith as may be in an Apostate before his falling away: As, from a fundament all Faith, to wit, That there is a God; and from an historical Faith, whereby he once did believe that the Scriptures were the truth of God, and so becomes worse than the Devil, James 2. And worse than the generality of Heathens. * For the Devil cannot be an Atheist, but his sin is properly the sin against the holy Ghost, maliciously to hate and persecute that truth of which he is fully convinced. And the generality of Heathens could not be Atheists, because of the Common Law of nature, Rom. 2.15. whoever of them (as generally they all did) set up any thing to be their God, did withal acknowledge some Oracle, secret conference, or tradition, etc. whereby they knew the mind of that God. And lastly, these Apostates are worse than the Jews or Papists whom they pretend to detest; for they both in all their Heresies and Errors in opinion and practice, still in the maine keep to those Scriptures they first embraced. Nor is it a sufficient excuse for them to pretend they have all things dictated to them by the spirit, because we are commanded to try the spirits by the Doctrine of the Scriptures, 1 John 4.1. And if this place of Scripture is not of weight with these Antiscripturians, let them hear reason. How were they two both led by the good Spirit, when at the same time the one of them preteuded to Preach by the Spirit strange high hyperphysical transcendencies, and the other in the auditory at the same time breaks out into loud expressions of sublime spiritual raptures, pretended to be upon the party's spirit, to the occasioning of the Preacher to hold his peace a while, till by and by he cries out to the other, Be silent O flesh. Sure the spirit of God is not contrary to itself, nor the author of confusion: And if there be a lying spirit, as well as a spirit of truth, how shall we know to distinguish the good from the liar, but by the old good way ever since there was a written Word on Earth; namely, by the written Word, Isa. 20.8.   

CHAP. III.  
A particular parallel of our times with that in the 1 Tim. 4.1. that men shall give heed to seducing Spirits, and Doctrines of Devils.  
SSould seem that in the last times there shall be seducing Spirits, and their Doctrines, as well as the Spirit of truth and his Doctrines: And as Satan is called a lying spirit, so he is said to be a lying spirit in the mouth of Ahabs four hundred false Prophets, for one Michaia that spoke by the spirit of truth; so that men's spirits are also said to be lying spirits; or spirits or error, 1 John 4.1. prompted, no doubt; also by Satan. The Parallel of these times to our times in this suits thus: Men, yea nominal Professors: First, are Levellers, which was the Devil's Doctrine to Adam. Secondly, Familists, saying that men are Deified, and God is the Creature, which also was in effect the Devil's Doctrine. Thirdly, are much given to heed and believe Diabolical Magic and Divinations (under the notion of lawful Mathematics, and laudable Art) to tell, and foretell things which God doth not, and nature cannot declare, or Predict. I speak not against proper lawful Art, which I am engaged to honour; but against such practices as are above Art, and belong to Diabolical assistances; whereby, many in these days are at last decoyed into the Circle of the Devil's power of prevailing suggestions, and bewitched Obsession, if not also most probably, by what I could tell you, unto possession. In Revel. 12. Vers. 10, 11, 12. in the type of the last times afore Christ's appearance, 'tis said, Now is the Kingdom of our God, and the power of his Christ; and the Saints overcome by the blood of the Lamb. But immediately afore shall be a Woe to the Inhabitants of the Earth, for the Devil is come down unto you: I say, immediately AFORE; because 'tis said, first, That the Devil and Satan were cast out: And then it follows, Now is salvation and the Kingdom of our God, and his Christ. Secondly, 'tis said, The Devil is come down, having great wrath, because he knoweth he hath but a short time. * And Master Perkins shows in his Book of Witchcraft, that a man that doth confidently believe, that upon such Figures, Circles, and the like Diabolical traditions, he shall be told such and such things, not knowing any divine, or natural reason WHEREFORE it should be so, may be in an implicit Covenant with the Devil .. It is not enough for a right knowledge by Art, to know, That it shall be so; but to know justly why, and wherefore it shall be so. The knowledge of wherefore promiseth Art. But the knowledge of only THAT it shall be so, may be suspected of far worse. And doubtless some good men in these times, whose return to the truth, witness their goodness (of which we have but rare examples) have been really bewitched; being forced with an  strange power, to say and do those absurd, yea and wicked words and things, as I am loath to mention, though I am certain of them. By their own confession we may apparently gather the Devil was in it, because of their blasphemies, and withal strong temptations to uncleanness, though the Lord graciously kept them from yielding to them. These things we have partly from their Books, and partly from their confessions. To confirm this of the Devils bewitching in a sort, with strange delusions, some good people by parling with Satan at first (as Eve did) when he gins to present his cozening phantasms, hear a true and strange Story of Luther; who being at prayer, on that the Papists call Good-Friday, the Devil represents on the Wal, over against the fixing of his eyes in his devotion, a most exact pourtracture of a Crucifix, limbing forth to the life, Christ hanging naked on the Cross, with his five passion wounds, and drops of blood pendent, and as distilling from their Orifices: Luther at first astonished hereat, quickly recovering his spirits, did not (as now it would by many, as I perceive by their narrative of what sights they have seen) take it for a revelation, but zealously like a prudent sound Saint, burst out into words to this effect, Avaunt, I defy thee, thou cursed Devil; I know no picture of Christ but his Word and Sacraments. At which words Satan having lost his design, withdrew his painted Cloth, I mean his represented phantasie-fopperies. Upon this, a good Woman a while after in Germany, having a strange Vision (as She imagined) and therein as She conceived, a revelation, divers godly Ministers, and among them Luther, were sent for; when they came, the Woman endeavoured to show them a strange representation upon the Wal, which She (as She said) saw, but they could not. Luther importunes the Woman to bid defiance to it, and to spit upon the place, in token of her abhorrence; which at last, after much importunity, She did: Whereupon She cried out, O now it is turned into a Serpent, or great Snake; O now saith She, it creeps up upon my arm to my shoulder; O now, saith She, it bites me by the ear and some drops of blood fell; but whether Luther saw the blood, Luther's Story doth not expressly tell me. After which the Woman was quieted. I leave the Reader to make application; whom I could tell other certain relations of apparitions, as was imagined of fire on the Wal, whiles a most godly Minister was praying, to comfort another Minister, that at that time conceived something did struck down the Bedd-clothes upon him as he was in his Bed. All which artifices the Devil will use in these last times, to see if he can draw away people from the sure Word of God, to other fantastical revelations. Which Word, Peter saith in Epist. 2. Chap. 1. Vers. 19  more sure to us, than a voice from Heaven. Compare Gal. I. v. 8. The Devil in the last times will use extreme diligence with all his devices, 2 Cor. 2.11. Transforming himself into an Angel of light, and making HIS MINISTERS so to do, 2 Cor. 11. that he himself, and they may BEWITCH men from the truth, Gal. 3.1.  
So that as there are seducing spirits of Devils, so of Men, 1 John 4.1. of which next, that we may take in all that this expression of 1 Tim. 4. 1. may comprehend. Men-seducing-spirits are such as pretend much of the spirit, either of Prophecy, or of holy illumination in knowledge (both of them in that 1 John 4.1. & 3.) but by their lips and lives it appears, they are carried to their opinions, or practices with a lying spirit: So in that 1 John 4. And that parallel place of our other Apostle under consideration, Viz. Judas, Verse. 19 Sensual, not having the spirit: that is, They make boasts of having the spirit, but indeed are quite contrary to having the spirit, for they are sensual: They are so in their notions, and so in their actions; they are not spiritualised, but are carnal. So most sadly in these days: The Seekers pretend the spirit, but lay aside those Ordinances that are appointed by the spirit, and wherein is heard the voice of the spirit, both from God to us, and in us to God. The Shakers' pretend the spirit, but act in a fleshly manner of quivering, interrupting one another, whiles both pretend to be moved by the spirit. The Familists pretend the spirit, yet refuse a Christ come in the flesh, who was most full of the spirit, and is the communicator of the spirit. The Ranters pretend the spirit, yet curse, and swear, and Whore, most fleshlily.   

CHAP. IU.  
A particular Parallel of our times, to Enchantment, Witchcraft, etc. seducing Spirits.  
THat I may a little warn this present Age of having to do with the Devil, and his Agents in ways of Divinations, Enchantments, and other Diabolical operations, afore they are ware; let me take this opportunity of our matter and method, leading me hereunto from this Text of 1 Tim. 4.1. Seducing spirits, and Doctrines of Devils,  
First, To observe from Acts 19.19. that those that act by the Devil's assistance, do pretend Art, yea, and Book-Art too, as well as laudable Mathematicians do for their commendable Arts.  
Secondly, That the Devil, being a spirit of exceeding knowledge (for he lost only his goodness) He understanding better than men the Prophecies of the Old Testament, the secrets of nature, what nature may be heightened unto in being, or operation, and the dependence of actions, both naturally and morally, oft times doth hit right in Predictions. As he by his Oracle foretold Great Alexander of things, as of Victories, etc. change of Empires, etc. by knowledge he had stolen out of the Prophecy of Daniel 11.3. And so by his skill in men's natural complexions, and passions, and to varnish incentive objects; observing what causes natural or moral do usually produce such effects, He, and by his help, his Wizards, or Diviners foretell sometimes very right, what will befall such and such men.  
Then again, by his exceeding power and agility, he can either change the visive humour of the eye, or the condition of the air; or he can trouble the inward fancy, making it to take notice of the phantasms he presents, or stir up melancholy, or the like humours, or patch up a body of the Elements, he acting in it as the soul thereof, or can act in the mouth of a Beast, by all which he hath made miserable men think and say, they are Prophets, Christ, God (even as Nabuchadnezzar by a deep melancholy, and Satan let lose upon him by God's permission, thought himself, and so acted for many years, as a Beast.) And made an appearance of Samuel, and spoke in the Serpent. Much more can he do in man by suggestion, obsession, and possession.  
Thirdly, the Devil being most malicious against God, doth in every thing he can, oppose God: And therefore he also being a King or Prince, namely, of darkness, and God of the World, will have his Oracle, invent his words and laws of the Art of Divination, etc. which he communicates to his Subjects, especially to his trusty tried ones, to put them in execution, to draw others to sin. And therefore the Apostle calls all superstitious worship, Observations, actings, and communion with them, Diabolical, 1 Cor. 10.20, 21. The Gentiles sacrifices are sacrificed to the Devil: And I would not (saith the Apostle to the Corinthians there) that ye should have fellowship with Devils; ye cannot drink of the Cup of the Lord, and the Cup of Devils: ye cannot be partakers of the Lords Table, and of the Table of Devils.  
Fourthly, In the last times, a little afore the coming of Christ, 2 Thes. 2.1, 8, 9, 10, 11, 12. The principal wicked Agents of Satan shall come with the WORKINGS OF SATAN, with all power, and SIGNS, and LYING WONDERS; and with all DECEIVE ableness of unrighteousness in them that perish, because they received not the love of the truth. And for this cause God shall send them strong DE LUSIONS that they shall believe a LIE; that they all might be damned, who believe not the truth, but had PLEASURE in unrighteousness.  
Fifthly, The ground of Divination, or Sorcery, Enchantment, Witchcraft, etc. is a COVENANT. As God makes a Covenant with his people, sealing it with Sacramental seals; by faith wherein, they can do gracious acts, above, and contrary to flesh and blood; as to defy Satan, conquer sin, repel a temptation, and suffer great things patiently for the Name of Christ: Many Heroic instances whereof, and of other things, we have in the eleventh Chapter of the Epistle to the Hebrews; and the ten Persecutions, and the Marian days; so the Devil, in derision of godliness, and malice to God, and to draw away souls from entering into Covenant with God, makes a Covenant with wicked men, and seals it with many visible signs, figures, etc. by confidence wherein, they are helped by him (God permitting) to do strange things. For which the Scripture is evident, Deut. 18.10. Moses having named Diviners, Observers of times (or as some render it, Astrologers) Enchanters, and Witches, in the 11. Verse he names Charmers as the ground work of all before, and the aid of them that follow, Viz. To consult with a familiar Spirit, and Wizardly to know, and Necromantically to inquire of the dead. And with such dependence to that which follows doth the Syriack render it: And he names Charmers with this Notation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jungens junctionem, as Arias Montanus translates it word for word: that is, Joining into conjunction or agreement; yea, and of society. For all that know but a little Hebrew can tei that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be sociated, associated, conjoined; used of Ephraim's joining with Idols, Hos. 4.17. That is, Reverencing, and trusting in Idols; as Enchanters, Diviners, Charmers, etc. do in the Devil, as a part or appendix of their Covenant: yea, it signifies to be coupled, or to agree, or make an agreement with one. And Schindler saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Enchanter, or one, Qui consortium habet cum Daemonibus, that hath a share with Devils, or a partnership with Devils. Indeed these Diviners, etc. are they of whom that Isa. 28.15. is most properly, and in a special manner true, They have made a Covenant with Hell and Death. Other evil men do metaphorically, by way of presumption, and security in sinning: But these properly, and by a kind of paction. So much is intimated in Psalm. 58.5 They are like the deaf Adder, that stoppeth her ear, which will not hear the voice of Charmers, the voice of a learned conjoiner of societies, or skilful maker of Compacts: So the Hebrew exactly word for word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 'tis true, this is but a Simile or Comparison; but in such is supposed as granted, an evident truth in the particulars whence the similitude is form; else it had not been a familiar and plain way of Preaching, so much used by Christ. So here 'tis taken for granted, that there are Charmers, and that Charmers are skilled in making Compacts. Not with Beasts that were a ridiculous imagination; but with those that can help them in their Art, who only are the Devils; and so they come to have power to Charm, Enchant, and do strange things, beyond the strength or sphere of mere Art, or natural virtue. Which Covenant-making with the Devil, doth something more appear by the Devils offer, fully on his part, which he made to Christ, Matth. 4. That he would give Christ all the Kingdoms, if he would fall down and worship him: and for that end, form somehow, before Christ's senses, a kind of representation of all the glory of the World: Which is sufficient to show how ready the Devil is to make a Covenant with men, and upon what terms, and what by permission he can do; and what opportunities he takes to make such offers; namely, when men are in the greatest distress (as Christ now had fasted forty days and forty nights) in which he hopes, men having no help from God, and growing into desperate discontent, his offers may be accepted. For surely if he would offer this to Christ, who fully would and did refuse them, how much more to wicked men whose lives show that their hearts are bad enough to close with his offers. And we have experience to rivet this fast and firm, from the confessions of Sorcerers, Diviners, Witches, etc. of very many Ages, who have acknowledged that by virtue of a Covenant with the Devil, they effected what they did. Which to be truly spoken by them, common reason must needs evince, seeing the Witch of Endor, and the like poor, ignorant, weak, and silly, and sinful men, and women, have no true and right skill, nor divine gift, nor power over nature, etc. above other men, to act their feats; which other men out of Covenant with the Devil cannot act, of what endowments soever. Which is the more confirmed, because this I am most sure of, that whiles some of these Diabolical Artists have been at their feats, some worthy godly man in the company, secretly groaning earnest prayer to God, that those delusions of the people might not be permitted, they have sweat with endeavours to act their wonders, but in vain, being unable to bring to pass; crying out, that some body in the company did hinder them, Certain it is, that some wicked men have a special intimacy, interest, etc. with the Devil: Else why should the Apostle intimate Idolaters have; that sacrificing to the Devil, they have special Communion, fellowship, and partnership with the Devil. Weigh that 1 Cor. 10.20, 21. well; and they that can, the Greek also (for I cannot stand to dilate on all things intending all brevity) and consider all the circumstances of that Text, and you will find that Idolaters are in a great agreement with the Devil; and if they, much more Enchanters, if such men be not both. For Idolatrous worship, and ceremonies, are the seals of a Diabolical Covenant; and amongst Idolaters, are most Enchanters, Wiches, etc. as in Italy, etc. and formerly in England in the Popish times; even as the Heathenish Idolaters had commonly a great interest in the Devil, to give them answers, predictions, and counsel, as is abundantly to be seen in the Roman Histories; and to appear to them, and do strange things for them that give to him Heathenish idolatrous or Diabolical worship (the Apostle makes them all one, 1 Cor. 10.20.) as appears in the Devils proceed with the Indians and their Powwowes in New England, and elsewhere. And yet further: If these Diviners, Enchanters, etc. were not in some Covenant with the Devil, why doth the Scriptures mention them under the notion of THEM THAT HAVE, AND DEAL WITH FAMILIAR SPIRITS, Levit. 19 v. 31. Levit. 20.6. Deuter. 18.11. 1. Sam. 28.3, 7, 9 2 Kings 21.6. and Chap. 23. Vers. 24. 1 Chron. 10.13. 2 Chron. 33.6. Isa. 8.19. Isa. 29.3, 4. Surely this notation of a Familiar Spirit, and to HAVE a Familiar spirit, must of necessity import formally or equivalently, some Covenant or Compact, as the knot and league of this Familiarity. Hear learned Antiquity. Aben-Ezra, a learned Jew, whom Buxtorffe, and Doctor Willet, and Schindler, follow, and enlarge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they (the word for a Familiar spirit, or one having a Familiar spirit, used in all those Scriptures but now quoted) signifies one, who in giving answers by diabolical Arts, enticeth men away from God. Also the word signifieth a Bottle. Hence according to the composition of both significations, persons having familiar spirits were so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because from the belly as swollen and blown up, the Oracular answer proceeded. And for that they were called of the Greeks', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Such as spoke out from the belly. Vocula quadam (saith Tertullian) ab eorum pudendis excitabatur. And they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pythones, by the Greeks and Latins (forsan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the same cause. The unclean spirit making his seat in an unclean place. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haoboth, in Levit. 19.31. is taken for Bagnale oboth, the Masters of Familiar spirits: As the Witch at Endor is called Bagnaleth obh, the Dame, or Mistress of a Familiar Spirit. As the Familiar spirits are wont to call them Dames, or Mistresses. And the Hebrew Doctors do further declare the league of familiarity that is between the familiar spirits and them that have them, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one having a Familiar spirit, is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Qui ex juncturis aut axillis loquitur vel demonem facit ascendere, seu evocat. Who from Conjoynings, or from between the meetings of the bodily members, etc. speaketh, or calls up a Spirit, etc. Take it any way, it can import no less than a Covenant between man and the Devil, as those that have searched, or heard the confessions of Witches, will easily yield. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmud for a Familiar, is the name of the Devil giving answers, whom some WORSHIP, or of the WORSHIP of the Devil that gives answers. Which import also a Diabolical compact. For this worship is, saith Schindler, a sort of Idolatry. And such Idolatrous worship, and ceremonies, saith Master Perkins, are the seals in part of some Diabolical Covenants.  
6. The advantages and opportunities Satan takes to bring men to this, to enter into Covenant with him (for that is his Art, to improve his devices, upon men taken at an advantage, 2 Cor. 2.11.) I say, the opportune advantages, are chief two; one when a man is very high, another when he is very low. First, when high. High with pride, and selfe-admiration, affecting novelties, and wonders. This was the Devils fall; and therefore out of much experience, he knows this to be a fit time to draw away others. By the rule of proportions, If wicked men do great wickednesses, when swollen with great pride, selfe-admiration, and affectation of novel wonders: As Theudas did, when boasted himself to be some body, etc. Acts 5.36. And others did, when durst speak great swelling words, having men's persons in admiration, etc. Judas, Verse. 16. Then wicked men may do greater wickednesses, as to compact with the Devil, to be able to be more wicked, when more swollen with greater pride, and selfe-admiration, etc. We have a plain Text for it, Acts 8.9. There was a certain man called Simon, which before time in the same City used SORCERY and bewitched the people of Samaria, GIVING OUT that himself was some GREAT ONE; to whom they all GAVE HEED, etc. Saying, THIS MAN IS THE GREAT POWER OF GOD. In which Text, without my enlarging, the meditational Reader may easily see that to be true that I have asserted. What will not men of infinite proud spirits do that they may be admired? Simon Magus, as it follows in this eighth of Acts (that is, Simon the Magician) first gave himself to the Devil, that he might be admired. But when the Apostles by their most divine, and more wonderful Doctrine, and Miracles, drew away his admirers to the Faith, than Simon Magus pretended also to believe, and also would be baptised; but still having an eye to the Apostolical new wonders, admiring them, and (as it follows) hoping to attain to that power. For seeing by the Apostolical imposition of hands the holy Ghost was communicated to men, he offered Money for that power of communicating the holy Ghost to them on whom he should lay his hands. An evident Character how men first bewitched, in a spiritual sense, with swelling pride and self-admiration, will become any thing to advance themselves.  
They will pretend to be on God's side, and they will be really on the Devil's side, by Compact. This pride and selfe-admiration, and wonder-seeking in Simon, made it evident to Peter that he was yet in the gall of bitterness, and bond of iniquity: We see in these days, that men will pretend to be Preachers, and will in public deliver most blasphemous, and impious things, that please the flesh, and promote beastial licentiousness, to the end that they may be followed and admired of the multitude, which generally (saith Christ) go the broad way. To me 'tis clear by laying all good informations together, that Men and Women come to their height of impieties in this method of pride: First, they think that a low thing, to wait on Ordinances, which all do: They must be above the generality of men. Secondly, Next they must pretend they have revelations, and can of themselves understand strange things (as one of them said she was as wise as Solomon.) Thirdly, They are strangely bewitched, and carried by the Devil to say and do any thing that may please the flesh, and promote their admiration. They can prophesy future things and not miss, as they pretend. They can go naked, use Women in common, and blaspheme, and drink an health to the Devil (I am sure I speak the truth) and yet do not (as they say) sin in all this. Yea, 'tis a consuming of all flesh, as their phrase is; that is, to debauch and disgrace all that men (as they say) put righteousness in, as fleshly. And then fourthly, What is next to all this, but if not in compact with the Devil already, they are in the ready way, For some of them do strange things. But let me add this caution, that Satan sometimes doth Compact, and concur with, and assist men and Women to operate Diabolically under a finer garb, of seeming Art, civiller carriage, and words that sound of Religion; as by experience hath been known of several. Of this more after. The second opportune advantage is lownes of condition: When Men through crosses, wrongs, vexations, wants, etc. are in deep discontent; so that they say in their hearts, what would not they do, that they might be revenged on such and such. At such times as these the Devil by voice only, or by some shape also approacheth near to them, offering them aid; especially upon his conditions. The Devil also since his fall into his low misery, knoweth, and that by experience, that this also is a fair opportunity to draw men into Compact; as discontent makes him desperately malicious to do any wickedness, let God be offended never so much. By the same proportion that Saul in his discontent would consult with the Devil by the Witch of Endor, though before he had put away those that had familiar spirits, and the Wizards out of the Land; by the same reason, men are drawn into league to be Witches and Enchanters. And truly there is not a little towards a Covenant with the Devil, to go to Witches with confidence, they can and will answer to their desires; even * as Faith in God is the main of godly men's Covenant with God. And if (as Master Capell proves it, in his Book of Temptations) it be a kind of subjection to the Devil, to be afraid (because of him) to go into a dark room about necessary business; or to yield to turn about the face in prayer, to see if the Devil be behinds, as the fantasy imagined him to be there; there must be much more than a subjection, in confidence in the Devil; or Witches will and power to help. This that I have said about discontent is verified by confession of Witches. And by much experience 'tis evident that both advantages and opportunities are most improved by Satan, upon persons most passionate.  
Seventhly, The Covenant these men may be in, with the Devil, is twofold, according to the manner of it.  
First, Express, to this effect (as hath been confessed by many that have so Covenanted) The Witch or Sorcerer on his part binds himself by solemn vow to renounce the true God, and his Word, and his Covenant in baptism, and his redemption by Christ; and to believe in the Devil, and to expect and receive help from the Devil; and in the end of his life to give the Devil his soul or body, or both. And to seal this Covenant, he presently gives the Devil, either his hand-writing, or some drops of his blood. The Devil on his part promiseth to be at this man or woman's command, to appear in any shape; to advise, to carry him or her any whither, and to do for them whatsoever they shall desire of him. You may by the way profitably parallel the present times with this; men now denying the true God, saying, the Creature is God, and God is the Creature; and have not gainsayed, when it hath been objected to them, saying, Than you will make the Devil to be God. Denying also the Word of God, blaspheming it: Renouncing likewise all Ordinances, all Baptism, holy Supper, etc. And in their impieties and blasphemies endeavouring to disgrace all goodness, they do interpretatively give themselves to the Devil. And therefore no wonder that some of them can tell, and do, strange things.  
Secondly, A Covenant with the Devil may be only implicit; when men use superstitious forms of words, or Charms in way of conjuring or calling for the Devils help in the distinct strong thoughts and desires of the heart to that end; though vocally there be no words of Covenant, or plain bidding the Devil to appear or do. Here is on man's part a full consent and confidence to work with the Devil; and on the Devil's part he answers to their meaning, and so witnesseth the agreement on his part: And mutual consent, though but manifested by signs is a Covenant. As if two dumb, or deaf persons should make signs of their mutual consent to marry. 2. When men use superstitious means, with the same desire and confidence of the Devil's aid. As an Image of a man in Clay with a Thorn in it, or an Eggshell in a Pail of water tossed, with desire and confidence, that so the Devil shall wound such a man, or toss such a Ship at Sea; or by such and such Circles, Figures, and Antics, to desire earnestly, and to believe confidently that such and such things shall be brought to pass.  
These Diabolical Arts, in general, are, either operation of strange things, or Declaration of hidden things. 1. Operation of strange things, in special, is either Charming, or deluding. Enchanting, or Charming (which specifically is the same) is a working of strange wonders by a Charm; as to raise Tempests, poison the Air to infection, blasting of Corn, hurting of Men, Women, and Children, killing or mischeiving of Cattle, or other Creatures. As also to allay, or cure the aforesaid Maladies. What Satan can do, his inchanting-charming-Agents can do: Or rather they be but the Puppiets, he is the hand that moves and doth all, behind the painted Cloth of Sorcereris, antic gestures and feits. Now by God's permission, Satan (Job Chap. 1. and Chap. 2.) raised great Tempests of wind that blew down the House on Jobs Children, caused thunder and lightning, or like fiery Meteors (which as Keckerman, the Christian Philosopher saith, the Devil doth much abuse) that burned Jobs Sheep and Shepherds. And finally, smote Job himself all over with most noisome Ulcers. The charming of Adders we touched afore, out of Psal. 58. Add Eccles. 10.11. The Serpent will by't, without Enchantment; or if he be not charmed. Of men, see Num. 23.23. Balaam saith, Surely there is no enchantment against Jacob. Should seem that Balaam was an Enchanter; which more appears because he was hired to curse the Israelites that they might be smitten, and destroyed, Numb. 22.6. etc. But only God hindered him (as he confesseth) otherwise it appears by the fame that went of him, brought to the ears of Balaak King of Moab, from far, he could have done it. Ibid. Numb. 22. And Chap. 23. This Enchanting or Charming as a mischievous and sinful thing, is forbidden, Deut. 18.10, 11. There shall not be found among you an Enchanter, Witch, or Charmer (which are all one in Diabolical operations.) Whereby it appears that neither the thing, nor the means are lawful.  
1. A Charm, or Spell express, is a sentence of words (which in themselves are but a sound for quality, and a measure of so many syllables for quantity, and therefore ineffectual in themselves) used by the Enchanter or Charmer, as a watchword to the Devil to help him according to his desire and confidence in him to work wonders. Sometimes this Charm or Spell is plainer, whimpering and muttering some sound of praises, or prayer (as in proportion to those now, Balaam of old offered Sacrifices, when he tried to have power to Enchant) but usually impertinent and unsuitable to that they intent. I saw one that was suspected, and had been examined for a Witch (and looked likely enough, and at a word of hers, a Boy fell down, and his limbs shrunk up) who as she went along used good words: In the particular of plain Charms, they use also that in John 1.1. In principio erat verbum; and forms of naming the Trinity, but still to their own sinful end. More usually they use and mutter uncoth, and (to us) nonsense forms of words. All which are found in the confessions and Histories of these Artists; and such their use, by them, whatever the words in themselves signify, Gramatically, must needs be Diabolical. Because they have no such efficacy or use by God's Ordinance; they effect no such thing, as spoken by those that are not in Compact with the Devil; nor as a natural Agent do they Physically touch, and work upon the Patient. Master Perkins saith, That much of this nature are Annulets, things to hang about the neck against Witchcraft; Popish exorcisms, conjuring Salt, holy water, etc. and a verbal use of the name Jesus, consisting of those letters and syllables in that language, to drive away the Devil, or Enchantments; so the crossing of the body with ones finger to preserve one from the Devil; the scratching of a Witch to discover, or cure witchcraft. But they are not real charm or Inchanting in them that use them superstitiously through simple ignorance, having no Compact expressly or implicitly with the Devil, with desire and confidence to act from him; although by these they be in a fair way, as going to Enchanters, is the next door to Enchanting.  
A Charm implicit, is when these Diabolical Artists making Characters, Figures, Images, etc. with several postures and gestures, speak only in their hearts their vehement desires and confidence, that so the evil event shall be, and 'tis brought to pass. As to make Circles, by virtue whereof (as they pretend, but indeed by help of the Devil) to do wonders; or to make the Image of Man or Beast, in Wax, Clay, Doughty, or, etc. and to bury it in the ground, or in water, or burn it in the fire, thereby intending, desiring, and believing, the death of the thing whereof they made the Image; or hiding the Image where it cannot be found, intending as aforesaid, the utter loss of the thing represented; or to make impressions on such Images with Pins, Thorns, or the like Instrument, in any part of it, intending likewise the torment of the things represented, in the same parts; and accordingly the said things are done. This is a Diabolical Art, in which some Witches have been taken in the very act; and is an implicit Charm, because the heart mutters over it, his cursed desires. Thus of Charming or Enchantment.  
2. Of Deluding, otherwise called Juggling. Delusion is, when the Devil by these Artists makes one believe he sees that, which indeed he doth not see. There are three concurrences to sight, The faculty of the eye, the object of the thing, and the air, as the medium. Now Satan, a powerful, active, and agile spirit, can adulterate, corrupt, altar, or sophisticate all these very much. All this is made out fully by laying together, First, that feat of the Witch at Endor. Secondly, Satan's showing Christ at once all the Kingdoms of the World, etc. And thirdly, the word the Apostle useth, Gal. 3.1. to express the spiritual bewitching of the Galatians. The Devil could not bring up the body of Samuel that holy Prophet, as he could not meddle with Moses body, though he contended with the Angel about it. Judas, Verse. 9 For they that die in the Lord, do rest, faith John in the Revelations. And the Devil betrayed himself to the godly Readers of that Story, 1 Sam. 28. 19 For, the Devil represents one, in the likeness of Samuel, and speaking in the language and godly phrase of Samuel, etc. and yet tells wicked Saul, that Saul should be with him to morrow (in the other World.) We know Saul went not to Samuel in the other World, according to our information out of Scripture. In like manner it was impossible for Satan to show to Christ's humane eye, all the Kingdoms on the round World, and all their glory in one moment, upon one and the same Mountain, as he pretended, Luke 4.5. Therefore this was but a phantasm or fiction of Satan's artifice. So Gal. 3.1. Paul in his comparison, to signify the Galatians spiritual bewitching from the truth, useth the word belonging to the nature of witchcraft, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Hath bewitched you by making you to see, that which you do not see; as to think you see that to be truth which is not truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pur for easier pronunciation, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Budeus, etc. So it suits with the word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Alapid) which signifies to change or turn. So it suits more with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to kill with the eyes. So it suits better with our Latin, Viz. Fascino, to bewitch, which (as our Latinists may see) is thence derived. So that lay all these together, and it will be plain, that the Witch, Juggler, etc. can delude a man's sight, as if he saw real strange things, by altering the visive humour of the eye, the course of the air, and aspect of the object. This Delusion then, is a Diabolical Art of Juggling and deceiving a man's sight, above the ordinary course of nature in shows of strange wonders done, which really and in natural verity are not done. Active men of great agility of body may do strange feats, through hoops, etc. And men of great wit and nimbleness of hand may make beholders admire their Hocuspocus. And true Artists, by experiments of Optics, in angled Glasses, by compoundings and dividing, and reflections, and refractions of light and darkness, make wonderful shows. And other mysteries of true nature there are, to make an Egg into any fashion, only by disolving the Shell into softness, by Vinegar, etc. or to make an Eggshel to fly up: As for natural feats of Fireworks you know or see many; but all these are still within the sphere of nature. And men wonder, because they do not perceive the true natural cause and way of such facts; which true Philosophers and Artists can declare unto them. But the Delusion we speak of, is above any true natural cause, wrought by the help of the Devil, not of God, or of nature. Instances of Delusions we have, Exod. 7, 8, and 9 Chapters. Where the Magicians turned Rods into Serpents, Rivers into blood, Waters into Frogs. Which could not be really done by them (but only they made an appearance of some such things.) First, because the real working of such things is mediate creation (like the making of Adam's body of Earth.) Now Creation is so the immediate work of God's Divine power, that we justly in our Creed, according to the Scriptures, make it the peculiar distinguishing title of God. Therefore only those that are assisted extraordinarily with the immediate concurrence of God, can do so. As the Prophet in raising the dead Child to life; Christ in turning Water into Wine; and Moses in doing these, and the Apostles other Miracles. But these men of Egypt are called Magicians, and their Art Enchantment, both which are abhorringly forbidden every where in the Scriptures; and therefore they did not act by the power of God. Secondly, because in token of God's defiance against their wicked artifice, Moses Serpent swallowed up theirs, as a sufficient token that Moses wrought by the power of God, which overmastered their devices. Thirdly, Because there are such testimonies given to the Miracles done by Moses through the power of God, that they were done really, as are not given to them done by the Magicians; namely, That the Rivers turned into blood, stunk, killed the Fish, were so loathsome, that the Egyptians could not drink of them. And that the Frogs had really life, so that when by the power of God, they were killed, they putrified, and annoyed all Egypt with the evil favour of their putrefaction. Fourthly, Because the Magicians could not do lesser things, as to keep off the Boils inflicted upon all Egypt, off of themselves; nor could they make the show of Lice. But which is the fifth reason, they confessed there was the finger of God in that Miracle: And by the same proportion there was the finger of God in the other Miracles, seeing they were greater.  
Thus much of Diabolical operation of strange things: Next of the other general; namely, of Declaration of hidden things, either past, present, or future, called Divination. These things the Devil can help his Agents to declare, so far as God permits, partly by his skill in the Prophecies of the Scriptures; as before we gave an instance of his telling Alexander future things, out of Dan. 11. partly by his swiftness, as a spirit, quickly to be any where; and so the Legions of these evil spirits are at all the consultations of state in several Nations and places, Dan. 10.13. Job 1.7. Matth. 4. Luke, Chap. 4 Vers. 5, 6, 7, 8, 9 Partly by his great knowledge above all natural men, of the Complexions of men, nature of Herbs, Stones, Beasts, and all Creatures; as appears in part, in the Story of possessing the Swine of the Gadarens, and their discontent that owned them; Partly by his effectual power (God permitting) to make men and things to do as he doth predict: For he can (by Divine permission) possess a man within, or obsesse him without; or suggest, present and inspire into his fantasy strange imaginations.   

CHAP. V.  
Of Divination by immediate help of the Devil.  
THE Devil in this Art of Divination, either maketh the Witch, or Diviner his Instrument; or else maketh other things the Diviner, or Witches instruments; the Devil still concurring.  
1. The Devil makes the Witch or Diviner his immediate instrument in Divination, when he immediately informing the Witches and Diviners, enableth them to tell many hidden things, he speaking in them or by them. In this respect in part, is the Devil called a Familiar spirit, and the Diviner is called, one that hath a Familiar spirit so frequently in Scripture, as we touched afore; showing there, that the ground of this familiarity was a Diabolical Covenant; and now we add, that the Devils continual presence in, or with the Diviner or Witch to assist in Divination is the manner of the familiarity.  
In the Diviner, giving answers and predictions, as in Acts 16.16. A certain Damsel possessed with a spirit of divination met us, which brought her Master much gain by soothsaying. Sooth is an old English word to signify truth: as in stead of in good truth, men were wont to say, In good sooth. Mark it, in this Text she is said to have a spirit of Divination; and it was in her, for he possessed her, and that spirit gave answers thence, for she brought her Master profit by Soothsaying. And Vers. 18. that spirit is commanded, and accordingly is remanded out of her. Whereby its plain that from within her he gave the answers. Of the manner we spoke afore, in discussing the name Obh, of one that had a Familiar spirit. Weigh well, Isa. 29.4. The Devil is with the Diviners or Witches, when he by his wonderful inspirations, and putting them into strange transes and furies, revealeth hidden things to them; as we have Histories of experiences in this kind: Which transes of Diviners are fare different from divine heavenly ecstasies; namely, both, because those deprive the Witches of their reason for that time, mixing a kind of madness and frenzy with their imaginations, Isa. 44.25. Hos. 9.7. these, on the other side, preserve the reason of Saints, and speak distinctly to reason. As also those in Witches may utter some pieces of truth, yet do tend to disparage it, or draw men to doubt of it. But these in the Saints are altogether for manifestation, and confirmation of the truth. We read in the Scriptures, and in Histories, what mad fits the Diviners had, crying out, and clamouring like frenzy men. And though the Devil in them confessed Jesus (Mark 1.24.) yet with a prejudice cast upon him that he was of Nazareth, which was in Galilee, Matth. 2.22, 23. which names of Nazareth and Galilee, were both prejudical to the Jews receiving Christ; because it was prophesied he should come out of Bethlehem, which though he did, Matth. 2.1. Yet this the Devil in his possessed would not confess, but proclaimed him to be of Nazareth, and this took with the people generally (especially because he had dwelled there a while because of persecution.) See Matth. 21.10, 11. And when he came to Jerusalem, all the City was moved, saying, Who is this? And the multitude said, This is Jesus the Prophet of NAZARETH of GALILEE. So Matth. 26.71. They accuse Peter, one saying, This fellow also was with Jesus of NAZARETH. And then another saying, Thou also wast with Jesus of GALILEE. And this made them that were good men that knew not so perfectly his birth at Bethlehem, as his living at Nazareth in Galilee, to wonder at a good Prophets arising out of Nazareth. So good Nathanael, John 1.46. Can any good thing come out of Nazareth. But the unbelievers upon this account refuse him; and endeavour to keep Nicodemus off, John 7.52. Search and look, for out of GALILEE ariseth no Prophet. This is just like those furies that are in the Ranters of this present Age, they pretend to Preach and speak some good things; but mix many abominable blasphemies, to the dishonour of God and Religion. But divine ecstasies in good men are wholly for the revelation and confirmation of the truth. See in that of Peter, Acts 10. And that of Paul, 2 Cor. 12. By the first is revealed and confirmed the call of the Gentiles: By the second, the call of the Apostle, the knowledge of the excellency of Christ, and the glory of local Heaven, which are things now doubted of by this present Age.  
Thus you see how in Divination, the Devil makes Diviners, or Witches his immediate Instruments, he speaking in them or to them, to inform their Clients.  
Next follows, how in Divination, the Devil makes other things the instruments of the Diviners, or Witches, whereby to make known his mind to them for predictions to others, that seek to them for that purpose; and these Instruments, with the art of using, are as really the doctrines of Devils (as the Apostle speaks) as any of all that hath been said touching Witchery, Enchantment, etc. And all as truly the Doctrine of Devils, as Doctrines of Heresy and impiety, if not more immediately of the Devil, than Heresies and Impieties, which are compounded partly of the wicked reason and lusts in men, and partly of the Devils suggestions.  
These instruments, ways, and devices, with the artifice of using, and understanding them (of which we are now to speak) are specifically and principally eight.  
First, Auspicie; that is, Aves aspicere, to Divine, by beholding the flying of Birds.  
Secondly, Augury; that is, Avium garritus, to Divine by the noise of Birds.  
Thirdly, Pullarie, of Pulli, to Divine by Pullen, or Chickens.  
Fourthly, Aruspicie; that is, to Divine Aras inspiciendo, by looking on, and into Sacrifices on the Altars.  
Fifthly, sortilegy sortilegium; that is, Divination by lots.  
Sixthly, Necromancy; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divining by the dead; that is, making (as is pretended) the dead to rise, and declare that which is desired; which we English men commonly call the Black Art.  
Seventhly, Oneiromancie, or Oneirologie; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divining by a judgement given upon dreams.  
Eighthly, Astrology; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Divine by judgement on the effects of Planets, etc. Lawful Astronomy having another name, is the measure, motion, distances, etc. of the Stars obvious to sight. And because there is a lawful natural meteorology, from apparent causes; as touching Wether, Tides of the Sea, etc. therefore for more distinction, the unlawful Astrology of secret events from pretended hidden virtues in the Stars, and their power upon the arbitrary wills and judgements in men, is called Judiciary Astrology.  
Of these eight we shall speak, both because to these, all other Magical Doctrines of the Devil may be reduced; as also because most of these, in whole or in part, are in these most evil days in credit with persons named Professors, or Christians.   

CHAP. VI  
Of Diabolical Divination by Auspicie, the flying of Birds; Augury, the noise of Birds; Pullarie, the Chickens eating their meat, and by other Occurrences of Beasts and Things, either conducing to, or concurring with, the said Arts, or are Appendices of this kind of Divination in general.  
OUR first work must be to hear the voice of the Word of God, what it intimates of, and speaks against these things, as observing the inclinations of men to these, Deut. 18.10. There shall not be among you an Enchanter. The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by the consent of most, both Jews and Gentiles, in all the learned ancient languages, signifies such a one as practiseth the aforesaid Arts. The Chaldee Paraphrase renders it by a word near the same; namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators of the Chaldee render, Qui observat auguria. The Syriack, Augur. The Arabic, Augur. The Samaritan, Qui auguretur. The Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one augurating. Hierom in his latin Translation, Qui observet auguria. R. Abraham in his Commentary on this place, renders it, There shall not be found in thee, one augurating. The Hebrew Doctors say of our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies one that Divines by food falling out of the mouth; by the falling of one's Staff out of the hand; by ones Son calling his Father back again; by a Crow crying towards, or after one; by an Hart, Kidd, Goat, Roe, interrupting a man in his way; by a Serpent on the right hand, or a Fox on the left hand; or by a Weasel, or by Birds, or by Stars.  
It appears already by that which hath been said. 

1. That men are inclined to the foresaid Diabolical Arts. Evil manners occasion good Laws.  
2. That as Augury is sometimes taken precisely for divination by the chattering or noise of birds, so sometimes by the figure Synecdoche, for many other kinds of Divinations (which we call Soothsay.)  
3. That all these are condemned by the word of God, both in the fore quoted Deut. 18.10.   And also in Levit. 19.26. Ye shall not eat any thing with the blood, neither shall ye use enchantment, nor observe times. The word, ye shall not use enchantment, are in the Arabian language, do not Auspicate, or use not Auspicie, that is (as we explained afore) Divine not by beholding birds, or observing the flying of birds in the Syriack do not augurate by a winged living creature. The Samaritan, is, Neither shall ye augurate: Augury being properly taken, signifying (as we said afore) Divining by the noise of birds. Hierome also in latin, and the Septuagint in greek render it, ye shall not Augurate. So the Caldee also.  
The sinful superstition, and diabolical art used in these three kinds of divination, (that we here put together in this chapter, because of the interchangeable intermingling of them in several circumstances and appendices) is in brief this:  
The Augur, or Augurer, or he that useth Auspicie, sat on some kind of Tower, the air being clear without dark Clouds or rain, with his Lituus, a crooked Staff in his hand, clothed in his Laena, a robe adorned with Scarlet and Crimson guards; his head covered, his face towards the East; in which posture, he quartered out with his Staff, the Heavens into certain Temples, Regions, or divisions, observing in which of them the Birds did appear: If they came towards his left hand, then that was a token of good luck, because it shown that they came from their Heathenish God his right hand. For the giver's right hand is towards the receivers left hand. From this superstitious divination, sprang those phrases among the Latins and Greeks, Auspicari rem, to begin a matter (with auspicie) to do a thing, Bonis avibus, with lucky Birds, or Bonis auspicijs, with lucky auspicie. And so on the contrary, Malis avibus, or Malis auspicijs, with ill Birds, or ill auspicie; that is, with ill luck, as they called it; and Christians too much to this day use the word Luck. Tully, l. 1. de divinat. A sinistrâ cornice ratum. i e. It was ratified by a Crow flying to the left hand. And in the Law of twelve Tables, Ave sinistrâ populi magister esto: So they had this phrase: They began nothing in auspicatò, without consulting with the Augurs; so they had these phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The right hand augury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An augury of health or safety. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An augury or divination of what shall come to pass in the way. Aristot. l. 5. Polit. Cap. 4. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He fell into a sad or sorrowful augury. And Lipsius (Elect. l. 2. c. 2.) saith, that the Grecians from hence called the left hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it signified in augury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best luck. As the Romans named sinistrum, the left (as Seru. Aen. 1.2. saith) a sinendo, permitting it so to be. Together with their Augury by flight and sight of Birds, the Augur did sometimes kill a Sacrifice, and effata recantat, makes his prayers to this effect: Father Jupiter, if this thing shall be good and lawful for us, let there be certain and evident signs within the borders I have quartered out (namely, by his Staff, as afore described.) And according to signs, so he did, Pronunciare, or Obnunciare, pronounce it ratified, or renounce it as unlawful: And from this twofold augurating with, and without prayer, were signs distinguished into Oblative, offered to the Augur, or, etc. without prayer: and Impetrativa, obtained by prayer. And the good signs were called Prospera, and the bad Adversa. Add further, that the Augur that did pronounce, or renounce any thing ratifiedly, did first see more than one only sign, the one following the other, before he undertook to give a peremptory judgement; and therefore did not only observe the flying, or crying of Birds, but secondly Thunder, which if on the left hand of the Augur, Tonitrusve sinistri (Ovid. Trist. l. 1. Eleg. 8.) and Intonuit laevum, it signified (as they speak) good luck. Thirdly, The manner of Chickens, eating crumbs cast to them (of which by and by.) Fourthly, Beasts crossing the way, or appearing in some unwonted place. Fifthly, Some supposed voice, they know not whence (as Caedmus thought he heard such a voice when he killed the Serpent, Vox subitò audita est neque erat cognoscere promptum unde, sed audita est, Ovid. Met. l. 3. Fab. 1.) Sixthly, Casualties, whether (as they had their rules of interpretation from the Devil) they were Bona omina, of a good signification, or Dira, i. e. Dei ira, such as signified the anger of their Gods; as the falling of Salt towards them at the Table, or the spilling of Wine on their clothes.  
For Pullarie, you see it involved in, and chained to Augury and Auspicie; not only by our History of their superstitions, but also by those Scriptures afore quoted, as the Hebrew Doctors expound them, that best know their own language; therefore of this kind of Divination briefly.  
The manner was this, that if in a morning the Bird-Prophet cast crumbs to Chicken in a Pen, the door of it being opened with silence, and the Chicken made no haste to their meat, or walked by it, or came not at all to it, than it signified the Gods did not approve of the enterprise; but if the Chicken came hastily out, and eat so greedily, that some of the meat fell out of their mouths, this signified the Gods approving of the enterprise. And thus the Pullarius, the Bird-Prophet did divine by Pullens greedy eating of crumbs, to a letting some fall, and rebound against the ground; whence the Divination was called Tripudium; that is, a rebounding on the ground. This Pullarie, 'tis thought came from the Lycians, who when they would know the mind of their Gods in any business, went to the Fountain dedicated to Apollo, into which, casting their baits, if the Fishes did eat them, they understood it a sign of good luck; if not, then of ill luck, Alex. Gen. l. 1. c. 29.  
For a parallel of these times with these kinds of Observations and practices; 'tis easily made, as to the substance, though not in every circumstance.  
First, For Birds, 'tis common in these days for people to make these observations; That by chattering of Magpies, they know they shall have strangers; by the flying and crying of Ravens over their houses, especially in the dusk evening, and where one is sick, they conclude death: The same they conclude by the much crying of Owls in the night, near their houses at such a time. The same they conclude of a Cricket crying in an house where was wont to be none. There is (and I think it is in the Book of Martyrs) a Story of a persecutor, over whom a Raven or Crow flying over his head, and dunging upon his head, did so much regard it as an evil sign, that he fell into such a vehement discontent, that he went home cursing the Crow, and died: And as a just judgement on them that regard such superstitious things as these, the Devil hath manifested his presence with some, to the making of them Witches, by an Hen and Chickens, and to others, as a Crow.  
Secondly, For Beasts, their observations are, If Dogs howl in the night near an house where some body is sick, 'tis a sign of death. If an Hare or the like creature cross the way where one is going, it is (they say) a sign of very ill luck. In so much as some in company with a Woman great with Child, have upon the crossing of such creatures, cut or torn some of the clothes off that Woman with Child to prevent (as they imagined) the ill luck that might befall her. I know I tell you that which is most true: And I hope in such a subject as this touching these superstitions, I shall not offend in acquainting you with these particulars.  
Thirdly, For contingencies of things, how common is it for people to account it a sign of ill luck to have the Salt-seller to be overturned, the Salt falling towards them: And as common, to look upon any thing almost coming to pass that is not usual, to be a sign that such an act was well or ill done (as people please to interpret it) which was done a little afore the appearance of that sign: So how common is it to say a Winter thunder is an ill sign: And how frequent is it with people (especially of the more ignorant sort, which makes the things more suspected) to think and say (as Master Perkins relates) if they find some pieces of Iron, it is a prediction of good luck to the finders. If they find a piece of Silver, it is a fore-token of ill luck to them. If their ears tingle, they say it is a sign they have some enemies abroad, that do, or are about to speak evil of them: So if their right eye itcheth, it betokens sorrowful weeping; if the left eye itcheth, than it betokens joyful laughter: And so from the itching of the nose, and elbow, and several affectings of several parts, they make several predictions, too silly to be mentioned, though regarded by them.  
I am sure these kind of men and Women have as the Apostle saith, Itching ears; giving heed to Doctrines and rudiments, that are not of God. And so such doctrines, such lives.  
Fourthly, For voices, these also are much harkened after, and heeded and regarded, in these evil times of spiritual doteages. I speak what I know, of pretended high Professors. They teach one another to go down to the lower end of the Orchard, or the like solitary place, there to hear a voice that shall be spoken to them; and they do hearken for voices: And most likely that they that do attend for such voices, may hear them; even from the Devil; for we shown afore, how the Devil doth not only speak by Men and Women, but to Men and Women. I say, voices from the Devil not from God; because the word, Isa. 8.20. Heb. 1.1. 2 Pet. 1.19. and every where commands us to hearken to the voice of the written Word. And to turn away from the certain word, to uncertain voices, what and whence they are, must needs be from the Devil. As Papists giving a Stone, or Wooden Cross the right hand as they go or ride by, some also putting off their Hats, in so doing are guided by Diabolical superstition; that Cross being not appointed a Medium cultus. (Compare Exod. 32.5. 1 Cor. 10 7.) So these pretended Protestants that do (as I may say in a Figure) give the right hand to voices, I know not what nor whence, leaving the Word of God as a surer and more effectual divine instituted means of salvation, than a voice from Heaven (2 Pet. 1.19. Gal. 1.8, 9 Luke 16.10.) do herein follow Diabolical lies.  
For it is a main artifice of the Devil, by several fine pretences, and degrees, to bring people off from the Word of God. And what follows, these polluted times do interpret. Being got lose from the divine rule of the Word that did tie their consciences (most righteously and holily, Psal. 19) from impieties, they break out into Whoredoms and blasphemies; the first to please the filthy flesh; and the second to stupefy conscience, that they might never awake more unto repentance.  
But in the behalf of these Diabolical and superstitious Divinations and Predictions, some things are objected by the favourers of them.  
As first, That they have been most anciently observed and heeded by men of strong natural abilities, as appears by Cicero in his Tracts of Divination: and the Roman Historians, and Poets; and divers Greek Antiquities, of all which we have had some touches afore.  
Answ, The Devil that old Deceiver (saith the Scripture) was from the beginning, and the Devil was a deceiver from the beginning, even from our first Parents downward: And from that, the Apostle (2 Cor. 11.) warns the Corinthians to take heed of Him. And those that most anciently learned these Doctrines and deceits of the Devil, were Heathens, that had not the Word of God; which we have heard, is flatly against them, which must fully satisfy Christians: and it will be their greater sin, that having the rule, forsake the rule, and transgress against the rule.  
Secondly, They object that it is said, Gen. 44. 5, 15, Joseph could Divine by his Cup. And it is said by Christ, Luke 12.54, 55. When you see a Cloud rising out of the West, straightway ye say there cometh a shower, and so it is. And when ye see the South winde blow, there will be heat, and it cometh to pass.  
Answ. First, To that of Joseph: First, That that might be spoken according to the common opinion of the people, that Joseph could divine in such a way (as Cicero saith, Loquendum est ut vulgus, sentiendum ut sapientes: We must speak as the common people, but think as wise men.)  
Secondly, This kind of language might be used of purpose only to conceal Joseph from being thought by his Brethren to be any other than an Egyptian.  
Thirdly, That by the taking away of the Cup (often used) not by the Cup itself, Joseph would find out (missing it) as by a plain experiment, what manner of persons they were with whom it should be sound, by them to be taken away.  
And in particular, by this seeming guilt and suspicion of his Brethren, he should have occasion to stay his Brethren (to have further conference with them) and to try their affections to his Brother by Father and Mother, namely Benjamin, in whose Sack the Cup was found.  
Secondly, To the words of Christ we say, that from natural necessary causes, to natural events, we learn by experience a certain natural prediction: As Solomon saith, The North wind driveth away rain, Prov. 25.23. And we usually find, that the South wind brings rain to us: And we know when Birds wash themselves it is likely to rain, with many the like instances. But by natural, or artificial contingencies, to foretell casual, and arbitrary events and things mostly depending upon the spontaneous will of man, is not possible, but by Diabolical assistance. Of the former sort of causes, and their events; namely, of the natural, true natural reasons may be given; but of the latter, namely, the arbitrary and casual, no just reason can be given.  
Thirdly, To both, namely, that of Joseph and of Christ, we answer, That whatsoever things do truly predict events, must so predict, either by a gift of Creation, stamping into them an instinct; as the coming of Swallows, and other sleeping Birds show Summer is come, etc. or else by divine Ordinance of God by positive institution; as the Roinbow signifies the World shall not be drowned, although the Rain be never so great. But the flying and crying of Birds, or joseph's Cup, or any other of the things aforenamed, have no faculty by either of those ways we now mentioned, to predict; and therefore conjectures by them are taught by the Devil.  
3. Object. But accordingly things do come to pass.  
Answ. Sometimes they do, as a just judgement of God to suffer them to be deluded, who contrary to the Word give heed and credit to them. And sometimes they do not come to pass, and especially not to them that according to the Word, do despise them; that it may appear to them that will see, that God overrules all, Devil and all.  
I knew a young man divers years since, that said going over such a style, he thought he heard a voice saying to him, In such a year of the Lord thou shalt die, and he related it as a very serious thing: But (that I may speak a little to voices also) it came not to pass. The Devil and his fantasy were deceived. And though the dreaming Fantastics of these times, form in their brains an hearing of voices, as some divine revelation, they are herein deceived, because Revelations were given to them that stuck mightily to the Word of God, and were holy in practice; and to the end (as their Revelations did express) to enlarge and unfold the mind of God in his Word, and to promote holiness of conversation, and put men on to walk in that way. But the Revelationists of these erring times recede from all these four qualifications, and therefore not to be regarded in their pretended Revelations.  
And for that voice of which the Lord speaks by the Prophet, Isa. 30.21. And thine ears shall hear a word (or voice) behind thee, saying, This is the way walk ye in it: that voice imports only an impression on the heart by the spirit of that Word that formerly had been Preached to it, inclining a man to walk according to it, which is far different both in the original, matter, and end of the Revelationaries pretended voices.   

CHAP. VII.  
Of Divination called Aruspicie, and sortilegy.  
THESE two we have put together, because joined together in Scripture, and sometimes in use, Ezek. 21.21, 22. The King of Babylon stood at the parting of the way, at the head of the two ways to use divination; he made his Arrows BRIGHT (Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he SHOTT, or SHAKEN them) he consulted with Images, he looked in the liver. At the right hand was the divination for Jerusalem, to appoint Captains to open the mouth in the slaughter, etc. Should seem by this Text that the World hath been anciently addicted to these superstitious divinations, by Aruspicie, or Extispicie (so called, Ab exta inspiciendo, from looking into the entrails of Beasts, Cic. de Divinat.) and by sortilegy, that is, Lottery. And that the King of Babylon being to go to Warr did by Aruspicie, and sortilegy divine whether he should go against Rabbath of the Ammonites to Warr; or against Jerusalem of the Jews, Verse 20.) Some (as Vatablus) render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 'tis in our English, Polivit sagittas, he made bright his Darts or Arrows; that is, the Iron of them, that it might shine; and so therein the Diviners might see which way He (the King of Babylon) was to go in his warlike expedition. For the superstatious World hath also used (as R. David, R. Solomon, Vatablus, Alapide, etc. tell us) this divination; namely that they call Catoptromanticke; that is, Divination by Looking-glasses, or Mirrors, after this manner; the Diviners in the glittering and shining of the points of Spears, Swords, etc. or in the shining of the Nail of the Thumb, or in some Crystal, or, etc. did (by rules learned from the Devil) see things past, or foresee what should come to pass.  
But this is not so natural a signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Divination that the King here used.  
Learned Schindler makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a root, an absolute word of itself, rendering it according to the Chaldee use of the word, Projecit, to throw forth, or fling out. According to the Arabian use, Concussit, to shake together. But withal the same Schindler, as also Bnxtorfe, Pagnin. Mercer, and Arias, refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Levis fuit velox fuit, He or it was light, or swift, etc. And in the Conjugation Piel, by doubling of the first radical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, He made to fly swiftly, or shot. The Chaldee Targum renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shot his Arrows out of a Bow. The Syriack, He cast, or hurled, or shot his Arrow. The Arabic, by shooting his Arrow. The Greek Septuagint render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might make the Rodd to issue forth. Other Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shoot Arrows; adding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, This reading the Hebrew also useth. Polichron. Hieron, his ancient Latin Translation reads it, Commiscens sagittas, mingling Arrows together. By all that we have said, this in the general doth plainly appear, that anciently there was a superstitious art of Divination by Darts, Rods, or Arrows, for which the Greeks have a particular fit name; calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dart, or Arrow-Magick; or Staff, or Rod-Magick, or Divination. And not only in use among the Chaldeans, as appears in this Text of Ezek: 21.21. but was sinfully imitated by the Jews, as Hieron, Cyril, and Theophilact conclude from that of Hos. 4.12. My people ask counsel at their stocks (Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or by their wood) and their staff declareth unto them. The word for Staff both in the Hebrew and Greek signifies both a Staff and Rodd, or Wand, or Branch.  
Thus it is plain in the general, that anciently they did divine by Arrows, Darts, Staves, Rods; and the Word of God condemnesit, as an Heathenish invention, and sinfully imitated by the Jews.  
In particular, the manner was two ways (as we have intimated it a little in the various significations of the words.  
First, By mingling of Arrows, after the several names were written upon them of the things concerning which the Lottery was to be made; putting those Arrows up again promiscuously into the Quiver, one blindfolded draws one, and as it is written on the Arrow, so is the Divination concluded. For instance, The King of Babylon in this 21. of Ezek. Verse 21. would divine whether he should go to War against Kabbath of the Ammonites, or against Jerusalem of the Jews. These two names are written upon two Arrows, which put up, and drawn again, in manner aforesaid, the first that came, determined whither he should go to War. And should seem by the intent of this 21. of Ezekiel, God willing to punish Jerusalem, he permitted that their Lott should fall upon it. So Hieron.  
Secondly, By Staves, Rods, Darts, Arrows, thrown, darted, or shot up into the Air; and whitherward they tended in their return and fall, thither the divination (as they conceived) directed them. Of this, etc. Chald, Polichron. Caelius Rhodoginus. l. 7. Antiq. lect. 29.  
And this is the most likeliest way of divination that the King of Babylon used at this time, in this 21. of Ezekiel. That balancing two or three Arrows bolt upright (as we say) or shooting them upright into the Air, according as they fell, as, if they fell (in their return) towards Jerusalem, it was a certain judgement by Divination, that he was to make his expedition against Jerusalem.  
So Rabbi Joseph Kimchi, fecit sagittas, ac volare fecit in aere, ut videret in quam partem caderent; Et si caderent ad latus filiorum Hammon, iret illuc; sin ad latus filiorum, etc. And so the Chaldee Targum afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. He shot out of a Bow his Arrows, etc. And reason tells us that to this superstition the King of Babylon would rather incline, at this time (as Alap. conceives.) He would not now divine by Books, or other means, but by Arrows, with which he was to fight the Battle he intended. And his shooting of them up to Heaven was a fair semblance of ask counsel of God. As Gregory Nazianzen expounds Abaris the Scythian his shooting of an Arrow from some part of Greece into part of Scythia, to signify a mind contemplating his eternal Country in Heaven.  
All this while we have considered but the first clause of this 21. of Ezekiel, Verse. 21. Viz. the meaning of the King of Babylon's use of Arrows in Divination, in a way of Lottery.  
Next, 'tis said, he Consulted with Images, or Idols, that is, with Bel, Nebo, and other his Idols.  
Thirdly, He looked into the Liver: Here is his Aruspicie, or Extispicie, looking into the Exta, the entrails of Beasts, killed in Sacrifice, after their Heathenish manner. Properly the heart and lungs were called Exta ab Extando, because they are placed in the upper part within a man; as also the Spleen, the Liver, and the Stomach, were called Exta, because they were placed above the rest of the Bowels and Inwards.  
The Heathens did divine by considering in the Sacrifice the Heart, the Liver, and the Stomach, etc.  
It follows in this 21. of Ezekiel, At the right hand was the Divination for Jerusalem (Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. In, or at his right hand was the divination of Jerusalem) to appoint Captains to open the mouth in the slaughter: that is, By his Auspicie, Imagery, and Lottery, he concluded a certain divination that he must go against Jerusalem, and there open his mouth, exhorting his Captains and Soldiers to open the mouth of the Sword (as the Scripture phrase is, the mouth of the Sword, to signify the edge of the Sword) to destroy the Jews.  
Having heard the Scriptures concerning Aruspicie and sortilegy, that we may the better understand the sinful manifold superstitions of them, let us hear what Histories, Antiquities, and Customs can produce concerning the unlawful manner and usages of them.  
First, Of Aruspicie, or Extispicie, the manner in brief was this. The Soothsayer observed some things before he killed the Beast; some things in the entrails of him being killed; some things after, when to be offered up by fire. First, Before his killing the Beast, whether the Beast came willingly without drawing, whether he received the stroke without bellowing, and whether he died without struggling, and with one blow only, all which were good signs: And whether no unlucky signs were seen or heard whiles they were sacrificing. Secondly, When the Beast was ripped up, he observed whether the Bowels were not of an unnatural colour, or were not Exsiccat, impostumated, or ulcerous, which were ill signs: He divided the Bowels into two parts, the one was called Pars familiaris, from which the Diviner foretold what should befall their own party; the other was called Pars hostilis, from whence he foretold what should befall their Enemies. Thirdly, After, when the Sacrifice was to be burned, it was diligently observed, whether the flame of the fire was smoakey, whether the smoke rolled and tumbled in the air, whether of any continuence or no: For all these were unlucky signs, as the contrary lucky (as they spoke.) Those that observed these tokens of the smoke had a peculiar name, Capnomantes, that is, Smoak-diviners. All this superstition came to the Romans (as the story goes) from the Hetrusci: They had it from a young youth called Tages, and he from the Devil. Of these things many touches in Senec. Trag. and Ovid. Metam. And more in Cic. de divinat.  
Secondly, For sortilegy, Divination by Lots. A Lottery, or deciding by Lot in the general is thus described.  
A casual event purposely applied to the deciding of some doubt: The genus, or general in this description is, some casual event. And therefore Aquinas, etc. speak too widely, when they say it is, Cum aliquid fit, or aliquid agitur ex cujus eventu considerato, aliquid occultum innotescat: A doing of any thing, or any thing is done by which, being considered, a hidden thing may be discovered. For a man may leave Money up and down in the House, to try a suspected Servant, and thereby discovers the honesty, or dishonesty of such a one; yet this is no Lot.  
The specifical difference to make casual events to be Lots, is taken from the intent and use of a man, applying casual events according to his disposal, to that purpose of deciding and determining of some doubt; Viz. Either some doubtful act to be done, as yet in suspense; or some hidden truth to be discovered in things already done, or suspected to be done. And therefore for a man to meet some notable person or thing unexpectedly in the way, intending other business, and a thousand such casualties incident to a man all his life long, is no Lottery or Lott at all.  
Now because some Lottery, or casting of a Lot is lawful; therefore to distinguish the bad we are to speak of, from the good; were must distinguish of the kinds of Lots, and that from the Original of them, which is more proper to the case of conscience in hand, what Lots are lawful, and what unlawful. According to the Original, there are three sorts.  
First, Such as are Divine; namely, have prescript from the Word of God.  
Secondly, Vain sporting and foolish, invented by the idle brains of men.  
Thirdly, Diabolical for Divinations, hatched by the traditions of the Devil.  
Of the first sort the Scripture makes mention of the allowable use of these sorts of Lots.  
First, Of Lots in sacred things that cannot otherwise be well determined: As to distinguish which of the two Goats should be the escape Goat, the other to be sacrificed, Levit. 16.8. And the Brethren choosing two, it was determined by a Lot, which of them should be an Apostle in the room of Judas, Acts. 1.  
Secondly, Of Lots in moral things; as to find out by Lot who is guilty in a multitude, of some eminent transgression, that hath caused a great affliction on the rest: As in finding out Achan, Joshua 7. Jonah, Chap. 1. And the Lord did so approve of Lots in this kind, that he was with them in casting Lots, 1 Sam. 14. to find out who had eaten of the Honey contrary to saul's adjuration; though it appears by the event, that God's intent was rather to show Saul his sin in his rash adjuration, then to show Jonathan his sin in eating of the Honey, being ignorant of his Father's Oath.  
Thirdly, Of Lots in political and civil things, as to divide estates, Goods, Lands, etc. into portions, who shall have which part, Josh. 14. Likewise to choose Magistrates: So Saul was chosen King, 1 Sam. 10. by Lots.  
The Scriptures, together with the thing or matter, shows us the manner how we should use Lots in the like cases.  
First, That it must be in case of necessity, that things cannot so satisfactorily otherwise be determined.  
Secondly, That Lots should be looked on as an Ordinance of God, in which God hath a special hand in the determination by them.  
Thirdly, That therefore men should in the use of them, look up to God in Faith and Prayer, either solemn or secret ejaculatory, to afford his special guidance in the thing.  
These three conditions are hinted in these Scriptures, Prov. 18.18. The Lot causeth contentions to cease, etc. Prov. 16.33. The Lot is cast into the Lapp, but the whole disposing thereof is of the Lord: And therefore, Acts 1. They prayed over the Lot.  
That which hath been said of divine Lots, being particularly and throughly weighed, doth easily overthrow such Lots as are vain, lusory, unnecessary, and contentionary, and causing, or accompanying much iniquity; As in Tables, Cards, Dice, etc.  
For Diabolical Lots, Lots of Divinations, to foretell future arbitrary events, etc. they do not only want that aforesaid which concurs to divine Lots; or only have that evil in them that is in lusory unnecessary Lots (against which the godly learned Fathers and Ancients have abundantly inveighed) but there is this superadded, The direction and assistance of the Devil in them; there being nothing from God, or nature to predict by such kind of things: The very Name hath no good Omen in it. For we all agree that Sorcery signifies a Diabolical Art; and on the other side, no man can deny, but that Sorcery is derived, a sortibus from Lots, which (saith Minsh.)" men used that wrought by" the help of the Devil.  
And that this Divination by Lots was common among the Heathen, and in their Diabolical way, is commonly confessed in their own Writings; as we might abound with instances, Pyndar. Pyth. odd 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Diviner by Birds, and Lots, etc. Upon which the Schooliasts say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. i e. They were wont to divine by Lots, Valer. Max. l. 1. c. 1. Cùm inquirendum; extis vel sortibus. Cùm solemni ritu peragendum; sacrificio, i. e. When any thing was to be enquired, it was to be done by entrails of Beasts, or by Lots, etc. And of these Heathenish Lots, Cic. in his Books the Divinatione, speaks abundantly, mentioning Palestine Lots, Dodonean Lots. And Suet. mentions Antiatine Lots, Aponian Lots. And their Oracles were (as Gloss. affirms) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sorts, Lots. And Festus saith, Sors a This responsum significat. And Ovid in his Metamorphosis, Placuit, Caleste precari Numen & auxilium per sacras quaerere sorts. Mota Dea est, sortemque dedit. Sofforat, Dictae per carmina sorts. From these Lots, saith Varro, and others, were Wizards or Soothsayers called Sortilegi, sortiary. Sorcerers; which name we still give to Witcheries of all kinds.  
And besides all this, the manner of Lots, as casting of a die, opening of a Book, with names and predictions in it, with a thousand more strange devices to that end (if I would spend time to name them) do smell of the Devils Claw, I mean, they are suitable to Diabolieal inventions. And therefore this sorcery, that is, Divination by Lots (otherwise then is allowed in the Word of God, as aforesaid) is forbidden, as one kind of those Diabolical Arts, Deut. 18.10, 11. Though I confess some learned draw the prohibition from one word, others from another used in that place. The Syriack renders the second of those Diabolical Artists, which our new Translation renders, An observer of times: I say the Syriack, renders it, A Sorcerer, that is, Sortilegus, a Lot-sorcerer, or Lot-Diviner. Other learned men also say, that this kind of sorcery by Lots is included in the same word. But most certainly in as much as Lot-sorcery was usually adjoined to most of the Diabolical Arts, as before we have intimated in part; so it is forbidden throughout this Text, as the Appendix to the principal. And further in this also appeareth the Diabolicalnesse of this Sorcery, or sortilegy; that God never giving to such things an instinct to predict future things, yet notwithstanding men casting such Lots, do put a confidence in them, that they will certainly divine future things to them. And therefore Master Perkins affirmeth, that as men do put a confidence in these things, or else cannot attain to any foreknowledge by them, so therein explicitly, or implicitly they had confederacy with the Devil.  
Now for a brief parallel of these times with these ancient practices.  
First, It is evident that it is common with Diabolical Artists, to use Cataptromancy, to divine by Looking-glasses, therein showing to their enquiring Clients the shape of persons and things which they would know.  
Secondly, For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rabdomancy, divination by a Staff, this also hath been practised, Viz. to set up a Staff bolt up right, and which way it falls, thitherward for the owner to go, as directed by a special prediction.  
Thirdly, For Extispicie, or Aruspicie, it cannot be so much followed in these days wherein all Sacrifices are exploded; but I suspect there is too much of this Art in the minds of men in these days, whiles they so much observe the birth of Monsters, either of mankind, or beasts. But such things heeded of late years, as ominous, have preceded only the ruin of the friends of that superstition; so that those predictors have but prophesied ill to themselves.  
Fourthly, Imagery Papists and Witches, do much use. Of which afore.  
Fifthly, For Sorcery properly so called, Viz. Divination by Lots; it is too much apparent how it abounds. For lusory Lots the state groans under the loss by them, to the ruin of many men and Families; as the Churches lament under the sins by them. And for other Lots, by Sieves, Books, etc. they abound as Witchery, etc. abounds.  
Was it not a strange thing that a man pretending to some godliness, and much learning, would cast Lots to know of what judgement and practice he should be, in matter of Religion? And when that was determined to him, by Lot, than he cast another Lot to know of what Society he should be, to manifest and practice that his judgement.  
To conclude this Chapter: let me tell you, It is an ill sign when we are more inquisitive to know what shall be, then to know what we are, or to endeavour to be what we ought to be: And these times will prompt this to you, that whiles men do in a Diabolical way inquire after events, they neglect Gods means of salvation. And in particular, the Word; which is the true Catoptromantia to know ourselves by a Glass, James 1.23. The true Imagery to represent to us God and good by Christ, and him crucified, Rom. 8. 29. Heb. 1.3. The true Lottery, Psalm. 16.6. whiles men heed other things, they are apt to delude themselves with interpretations, that are not properly Analogical to the signs. As Julian the Apostate would conclude, that because his Babylonian Horse with his Trappings fell to the ground, therefore he should have dominion over Babylon. And Caesar stepping on the African shore, and falling by the slipping of his foot, cried out, clasping the Sands in his arms, Teneo te Africa, I possess thee O Africa, though the standers by looked on it as an evil sign.   

CHAP. VIII.  
Of Necromancy, or the Black Art.  
THE next way of unlawful Divination, is Necromancy, or (as 'tis commonly called) the Black Art, which is a divining by consultation with the Devil appearing unto the Diviners in the shape of one formerly dead. So the Witch of Endor raised up to Saul some shape of Samuel. This is forbidden, Deut. 18.11. There shall not be found among thee a Necromancer, Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One that seeketh to the dead: Which in Isa. 8.19. is prohibited under that notion of explanation. Should not a people seek to their God? Should they seek (so the words to be repeated) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or in stead of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the dead? To the Law and the Testimony, if they speak not according to this rule, it is because there is no light in them. So that its justly called the Black Art; for there is no true light in them that use it. God is pleased to raise some from the dead extraordinarily, for that extraordinary end, to confirm the call of them that he appointeth the great Reformers of the Church; and to cause men to believe their Doctrine. As one by Elijah, 1 Kings 17. Elijah was wonderfully to reclaim the Jews from Idolatry, in the very next Chapter. Another by Elisha, 2 Kings 4. who was Elijahs second to confirm them in that Reformation. Again, others were raised by Christ, and his Disciples, when by them the Christian Church was to be founded, and established, and Jewish Ceremonies to be abrogated. And lastly, all the Saints shall be raised (as we have proved in another Treatise of the glorious state on earth yet to come) when the Church is to be restored from all misery, to a kind of happiness on earth.  
But for any to raise men, to answer private men, about private fantasies and inquiries; it is but a dreaming mistake. It is nothing else but the Devil himself, presenting the shape of some dead persons to the Diviner. For, as that appearance to the Witch at Endor, foretold such things, and so certainly to Saul, as argued it was not a man raised from the dead (for then Abraham and Jacob, or Israel, are ignorant of us, Isa. 63.16.) So sure enough, it was the Devil himself in that shape; not Samuel, or any other Saint. For,  
First, They rest from their labours in blessedness, Revel. 14.13. Therefore not raised, or made to walk (as some fantasy) after their death.  
Secondly, God had afore denied to answer Saul in any way, 1 Sam. 28.6.  
Thirdly, This shape suffered Saul to adore him with his face to the ground, 1 Sam. 28.14. Which the Angel in Revel. 19.10. Would not suffer John to do; much less would departed Saints suffer it.  
Fourthly, That shape, if it had been Samuel, would have as well reproved Saul of that greatest sin of going to Witches (contrary to the known Word of God) as of other lesser faults, Vers. 16, 17.  
Indeed the Devil made him seem like Samuel, and made the Woman and Saul to think, and call him Samuel; and Ecclesiasticus (a piece of Apocrypha, as appears by the Preface, craving pardon) saith, Samuel prophesied after his death, Chap. 46. Vers. 20. But the Scripture, and reason say the contrary, and forbiddeth any such way of knowledge, as we have heard.  
For in this Art, there appears these five great evils.  
First, The Devil's power (God permitting) to form and represent the shape of any deceased person.  
Secondly, The Devils will to be at the beck and command of the Necromancer, when he will act any such wicked delusion.  
Thirdly, The Devil's wit, that he can gather out of circumstances, when God hath forsaken a man, and left him to Satan; and what is the temper of men, what they will do, and what will probably follow. And if God hinder not, he will foretell the ruin of men, or cause wicked men to do as he foretells, to come to their ruin.  
Fourthly, The Devil's wickedness, that though he be an unspeakable proud spirit (witness the cause and manner of his fall, and his malice still against God) yet notwithstanding his mighty pride, he will stoop to the meanest Man, or Woman, to be at their command, whereby he may cheat them and their clients of Salvation. This obedience of the Devil to Necromancers, is emphatically noted in that 1 Sam. 28.7. by calling the Woman- Witch of Endor twice in that one Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mistress of the spirit.  
Fifthly, The Diabolical ground of all aforesaid; namely, the Compact between the Devil and the Necromancer; else why or how could this be peculiar to such  creatures, as the Witch at Endor? Saul was a King, had in his Dominions all sorts of Artists, and learned men; yet not he, nor all they could thus raise up the Devil, but only the Masters and Mistresses of spirits, in Covenant one with another.  
From all infer, first, That we beware of departings between God and us; that we do not departed from him, to cause him to departed from us; for from us gins the woe of departing. So in Saul, he went on in Rebellion against God; therefore God departed from him. Beware first of departing in Principles, Viz. to departed from the Word of God: Thence is the Original of our departing from God, 2 Chron. 39.15, 16. Prov. 29.1. No where else is it said, there is no remedy; because to leave the Word is to leave the remedy. And this departing from the Word is the introduction to use Diabolical Arts. So the Prophet Isaiah intimates, Isa. 8.19, 20. In putting those two together, men's seeking to the dead in stead of the living; and not going to the Law and the Testimony; and so to want light; mark it well. Secondly, Beware of departing from God in point of obedience; beware of disobedience to God contrary to the Principle of the Word. Saul disobeying God, his sin is charged to be like the sin of Witchcraft: Because disobedience to God, is a service of the Devil, and is the introduction to encourage Satan to tempt them to his Diabolical Arts.  
Secondly, Consider that if we depart from God, and so cause him to departed from us, Satan will find it out, and take the opportunity to tempt, as we see he did in the story of Saul.  
Thirdly, That if Satan doth suggest, tempt, etc. let us resist, as James saith, that is firstly and fully; have no conference at all with him, which was Eves sin and fall. * And therefore the Apostle warns the Corinthians of it, 2 Cor. 11.3.   

CHAP. IX.  
Of Oneirologie, Oneiromancy, Somnispicine, or Divination by dreams.  
THat there is such an unlawful Art, is evident by the Scriptures forbidding it, Deut. 13.1. etc. If there arise among you a Prophet, or dreamer of dreams; and giveth thee a sign, or a wonder, and it come to pass, etc. thou shalt not hearken to them; for the Lord your God proveth you. And the Prophet, or dreamer shall be put to death, etc. Jer. 23.25. etc. I have heard what the Prophets said, that prophecy lies in my name, saying, I have dreamt a dream, etc. By which places it appears, that that we call Divination by dreams, the Scripture calls Prophesying by dreams, condemning it as unlawful.  
That we may be clear in the thing, note that there are four sorts of dreams. First, Divine. Secondly, Natural. Thirdly, Humane. Fourthly, Diabolical.  
The first must needs be lawful and presignificative. The second and third may be lawful: Namely, lawful as to the essence of dreaming; as thinking and speaking according to the actings of reason; and they may be somehow significative.  
But the fourth cannot be either lawful, or presignificative, or significative, unless it be to show that which may be seen without a dream, Viz. that such a man is much under the power of the Devil.  
Divine dreams are either immediately presented to a man's understanding by the spirit of God, Numb. 12.6. Job 33.15. Or mediately by an Angel presented to the fantasy, and by the phantasms thereof conveyed to the understanding, Matth. 1.20. Matth. 2.13. For as the Devil being a most intelligent and subtle spirit, can (as we know by sad experience) inject into our fantasies, both waking and sleeping, such evil things, and make our minds receive them thence and think upon them, which not only our grace, but our very reason abhors; so much more a good Angel deputed by God to that end, can good things. Now for these extraordinary divine dreams.  
First, It is most probable that they are ceased. Keckerman, a godly and most learned man, both in Divinity and Philosophy, hath these words in his natural Philosophy, Syst. Phis. l. 3. Cap. 29. Cum somnia, etc. i. e. Seeing that Diabolical dreams may impose themselves upon men, as if they were divine; therefore they are to be judged and discerned, or discriminated by these two rules. First, That after the light of the Gospel is manifested, God doth no more act by dreams. Secondly, Whatsoever dream is conjoined with the danger of some sin or superstition, albeit it may seem divine, yet it is a Diabolical dream.  
You see how his judgement is, that divine dreams are ceased to Christians: And it seems so to me, because 1 Cor. 13.8. 'tis said, Prophecies shall fail: Greek, be done away. Tongues cease. And knowledge done away, i.e. Knowledge of Mysteries of Revelations, Vers. 2. Now we see the gift of tongues gone; and the interpretation of Mysteries; and so in like manner Prophecies. Therefore in opposition to all former ways of manifestation, the Apostle, Heb. 1.1. puts an emphasis on Christ speaking, God speaks to us in these last days by his Son. Christ by his Apostles to be the last extraordinary speaking, till Christ come again.  
Secondly, It is evident that the divine Prophetical dreams of them mentioned in the Scripture are fa●r different from divinatory or divineing dreams which this evil Age runs after.  
First difference: Those truly divine dreams concerned the great affairs of God, were of high concernment to his Church: As first, of the coming of Christ, Matth. 1.20.  
Secondly, The alterations of States and Kingdoms, that have opposed the Church: As that of Nabuchadnezzar, Dan. 2. He had the Shel of the dream, but Daniel the Kernel.  
Thirdly, The preservation of the Church, as that dream whereof Pharaoh had the Shel the type, but Joseph the Kernel, Gen. 41.  
Fourthly, Or to bring his Saints into request for interpretation of dreams, as an introduction to some great design; therefore God put dreams into carnal men, that his Saints might interpret them, and be advanced for the good of the Church: So Gen. 40. in the Story of the Butler and Baker: And so in part to that end was Nebuchadnezars dream.  
5. To pull down Antichrist, Dan. 7. Dan. 11.12.  
Second Difference: Divine dreams were always very evident in the thing: The type was plain to signify what it meant; as jacob's Ladder, etc. to signify God's presence should be with him. Or the type was doubled in application to the person: As Gen, 37. Your Sheaves did obeisance to mine. The Sun and Moon, and eleven stars made obeisance to me. Or else there was a plain interpretation given to him that dreamt, as to Daniel, Chap. 7. or to others, as to Daniel of Nebuchadnezars dream, to Joseph of Pharoahs' dream, or to both. As to Joseph, and to his Parents and Brethren, who all understood the meaning; or the type was plain and doubled, and an interpretation too was given; as of that of Pharoahs' ears of Corn, and the Kine.  
God either made impressions of assurance on good men's heats that dreamt, what was the meaning; or God sent his Angels to expound to them, as to Daniel; or else exceedingly enlightened the Saints by his spirit, to interpret the dreams of others: As they said of Joseph interpreting of dreams, that he was full of the spirit of God, Gen. 41.38.  
Third Difference: Divine dreams are agreeable to the revealed will of God. They do not contrary it, but Comment and enlarge upon it. See all along the Bible, the dreams that come after, enlarge upon the truth revealed afore.  
Fourthly, Divine dreams always tend to promote truth, holiness, godliness, edification, and the glory of God by these. We heard what Keckerman said afore; to which we add what he adds, Whatsoever dreams tend to superstition, and not to the glory of God, are Diabolical.  
So that dreams are not to be judged but by all these jointly; not by the subject at all, for bad men as well as good men have dreamt true divine dreams: Nor by the object only; because some things may be lawful in all dreams but by the weightiness of matter; by the clearness of the manner; by their agreeableness to the Word, and their end to promote godliness, and God's glory.  
But we have no such dreams of future things in these days; and therefore we are not to pretend a justifiable Divination by dreams. If we by heavenly mindedness, and by help of the spirit of God, dream of the future judgement, eternal bliss, the ruin of the Church's enemies, or any thing else known to us by the Word of God; these are dreams of Prophecies, not prophetical dreams; or meditationall not divinatory dreams.  
And if we have no prophetical divine dreams which proceed from God, and carry our minds towards God according to his Word, we have no sort of divinatory dreams left us, but such as we are to speak against, as to the matter of divination and foretelling by them; accordingly as God (we heard afore) speaks against them in his Word.  
Secondly, Therefore we come to Natural dreams, which arise from mere natural causes, as either from the predominant qualities of a man's complexion in health, or from the superabounding humour of his body in his sickness, or inclination to sickness. 'tis true that a man that is not an Idiot hath many notions of divine and humane things in his head, whereon to enlarge in his natural dreams, and to add, compound, and divide, and make up the whole fantasy; but the rise and spring from whence these natural dreams proceed, are the predominant qualities and overflowing humours of the body; so that according to them is the complexion and System of the dream. As from the predominancy of blood in the sanguine complexion proceed dreams of cheerful colours, things, actions, as of red and damask Roses and flowers, purple saffron flowers, etc. of music, banquets, dance, leapings, laughings, jestings, etc.  
From the predominancy of Phlegm in the phlegmatic complexion, proceed dreams of waters, navigation, swimming, fishing, baths, reins, snows, lakes, rivers, drown; as also of weight hindering one's going, which is by reason of Phlegm oppresing and slugging the stomach and body.  
From the predominancy of Choler, like unto the yellow colour, and fretful temper thereof, proceed dreams of yellow things, as also of brawlings, fightings, battles, burn; and suitable to the speedy fury of this temper, of flying.  
From Melancholy predominant, suitable to the black colour, and earthy, cold, and heavy temper thereof, proceed dreams of black smokes, and vapours, of darkness, of night, of death, of obscure solitary places, of ruins of old buildings, of Hell, of the Devil, of strangling, of cutting off of the head, etc. Therefore these dreams signify a man's natural temper, or sickly distemper, but do not presignify any thing.  
3. Humane dreams. Some Philosophers call them Animal dreams: It may be the reason is, because these kind of dreams being such as are form in the night out of such images and imaginations which the fantasy had conceived in the day time; the Images and representations of the actions and things we had to do with in the day being newly impressed upon the animal spirits, and inhering there more tenaciously, do lie in those animal spirits, as in a storehouse, ready for the operation of the fantasy to renew them and digest them into dreams. But because Beasts have fantasies, and we see that Dogs do dream, and that men's dreams have some notions of rationality in them; therefore deservedly I call these dreams Humane dreams. Of these the Scripture speaks, Eccles. 5.3. A dream cometh through the multitude of business. And we find it true by many experiences, that all men as they use different Arts or ways, dream differently; which Claudian the Poet limbs out to the life; thus,  

Omnia quae sensu volvuntur vota diurno,  
Pectore sopito reddit amica quies.  
Venator defessa thoro cum membra reponit,  
Mens tamen adsylvas, & sua lustra redit.  
Judicibus lights, aurigae, somnia currus.  
Vanaque nocturnis meta cavetur equis.  
Me quoque Musarum studium, sub nocte silenti  
Artibus assiduis sollicitare solet.   
Which in sum briefly is this; What sensible notions we revolve in the day, return in the sleep of night. The wearied Hunter reposed to sleep, hath his mind upon Woods and Denns of wild Beasts; Judges dream of Controversies; Waggoners, or Coachmen, of Wagons or Coaches, and their chary running with their Horses, their Stages. And Me (saith Claudian) the study of the Muses solicit me in the sleep of night, with their daily arts.  
Therefore these dreams do rather post-signifie then presignify; they do after signify what we have been doing, or at most signify what is the habit of our minds; as Aristotle saith, the just man dreams of justice; as experience will tell a man habituated to a particular vice, that he will dream of the acting that vice. But they do not presignify what men shall do more than the disposition and habit in their minds will tell them in the day time, if acquainted with their own hearts; what they are likely to do if they strive not against it; much less do they presignify what shall befall them, more than what naturally attends the acting of those habits.  
Ob. We find by experience that ofttimes what we dream doth punctually come to pass.  
Answ. But dreams as dreams (which is the pin of the question) do not presignify: Many things may come to pass according to our dreams which are not foretold us by virtue of our dreams: For,  
First, Some events are merely contingent and accidental as to our dreams; so much Kecherman and the great Philosopher Aristotle confess, Quaedam somnia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non significativa sed fortuita: As suppose a man in his second sleep should dream it would be day by and by. This dawning of the day by and by after his dream, though necessary to the revolution of the Heavens, was merely contingent to the dream: It was by hap that the dream preceded, and so the dawning followed it. And hundred instances of the like nature may be given, but that we much endeavour brevity.  
Secondly, Some day-notions of the fantasy are passionate, moving much hope, or fear, at least upon some probabilities. According to these deeper impressions, a man more prone and distinctly dreams. 'tis true, those probable things come to pass; but not as foretold by our dreams, but rather by our waking probable fears, and hopes that such things would come to pass. As to dream upon probable conjecture; that we shall hear of the death of such a dear Friend, whose death we feared with our waking thoughts, because we have not according to the former wont heard of them in such a space of time, or, etc. and accordingly, soon after, we hear he is dead.  
Thirdly, There is a natural and rational dependence between causes and effects, and between signs and things, necessarily connexed in nature. Hereupon in our day meditations we foresee such a thing, and in our night sleep we dream the same; and the thing comes to pass. 'twas just waking reason predicted this, not vain dreams by night: As the shining of light at the dawning rather foreshews the Sun is about to rise, than a body standing open to the East foreshows it by casting a shadow towards the West; our dreams by night are but a shadow in comparison of our waking reason.  
Fourthly, Many heeding dreams rather out of a sinful superstition, then for any just cause, give up themselves with a kind of confidence and subjection, that so it shall be, and it must be so with them, and can be no otherwise then according to their dreams; and hereby tempt themselves to do that which they dreamt. So that it comes to pass because they will do it; not predicted it will come to pass because they dreamt it: Just as some melancholy persons do many strange things only because they had a strange fantasy they must do it, they should not avoid it, but must needs do it; though the necessity was nothing in the dependence of things, or of themselves with those things; but only in the swimming imagination of their own brain.  
Fifthly, Satan doth oft tempt the sons of men to do according to the dreams of dream-regarders; that so he may bring his Diabolical dreams by this introduction into credit; of which we shall speak by and by: So that in this artifice the dreams of men predict nothing, but only Satan by permission, effects an event suitable to the dream. Just as one should be talking of his adversary, that he dreamt his adversary gave him a blow on the ear, and an ill neighbour hearing this discourse should go forth and persuade that adversary when he meets-that dreamer, to give him a blow on the ear, and he doth it, but had not done it but by persuasion of that ill neighbour. Now doth it at all follow that there was any prediction in this dream: Just so is it in the Devils tempt and effectings according to men's dreams. And this may be as well in other men, and their affairs, of which another man dreams, as well as in the man and his own affairs who dreamt that dream.  
Sixthly, God in just judgement on dreame-heeders, doth permit, and by his providence give way that their dreams should be somewhat fulfilled; so that these things come to pass, not according to a virtue of prediction in dreams, but by the just judgement of God, because men afore they sleep, do not pray against sinful dreams; and after sleep do not slight their dreams, but credit them and confide in them, 2 Thes. 2.10, 11, 12.  
Thus of the third sort of dreams, which we call Humane dreams. Fourthly, we come to Diabolical dreams. That the Devil can be the main cause of dreams, which we call Diabolical, is apparent, in that,  
First, He hath been such a cause of dreams, as we shall show by and by; therefore he can be so still, his wit and wickedness not ceasing; and these times not better in reformation of manners, but rather worse.  
Secondly, He can suggest, as appears by woeful experience, evil thoughts to us when we are awaking, different from the many objects and things that then our senses, and thoughts are drawn after; therefore much more to us, when the operation of the senses cease.  
Thirdly, If he could represent evil dictates before the mind of Christ, Matth. 4. He can inject them into us.  
Fourthly, That Devil that can present the shape of a dead man to living Saul, can represent other Images and imaginations of things.  
Fifthly, Good Angels have caused good dreams, Matth. 1. Matth. 2. Therefore proportionably, and by the rule of contraries, bad Angels can cause bad dreams.  
Quest. How may we know any of these Diabolical dreams, seeing evil dreams may arise from inward corruption.  
Answ. First, by the contraries to the notes of divine Prophetical dreams; as when dreams seem never so good in the matter of them, yet they are dark and confused in the digest; and are of personal slight things, and do not promote the revealed truth of the Word, and godliness of conversation, and the glory of God; but rather have a tendency, and consequence to lead to superstition. For such dreams as these, are without the sphere of proper natural causes, or humane actions; and therefore must be from Satan: Especially when,  
Secondly, A man hath a strong impression on his mind, that such dreams are Prophetical, or divinatory.  
Thirdly, They must needs be Diabolical when they proceed neither from any observation of the senses, or actions of the body, or fantasies of the mind in the day time.  
Fourthly, When they are horrid, not only to grace, but where no grace is, even to morality, civility, common reason, and the instinct of poor lapsed nature.  
If all these signs be not sufficient, that which follows of the general, and specials of Diabolical dreams, as we have it in Keckerman. Valerius Maximus, Master Perkins, and Alsted; who tell us,  
First, That Diabolical dreams are when the Devil, whiles a man is asleep, doth as it were obsesse, besiege, environ, yea, and in a manner possess his thoughts, forming and fashioning in them representations and dreams whereby he is stirred up to Idolatry, superstition, or, etc. Which dreams for the most part are obscure, uncertain, and mixed with vain fantasies and lies, which is a prime symptom of Diabolical Somnispicine, or Divination by Satanical dreams.  
Secondly, They tell us, that some Diabolical dreams are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solicitous dreams, which are solicitously obtained of the Devil, by adjurations, vows, devotions, sacrifices, oblations, or other religious performances; as of those Somnispices, those Diviners by dreams, counted in a kind religious: Such were the dreams of the Heathens; who having purified themselves by their Sacrifices, to fit themselves to receive full manifestations by dreams, did to that end lie down in the night and sleep in the Temple of Pasithea (q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnibus dea) one of three Graces called Charites (the first Aglaia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, splendour; the same as Pasithea. Secondly, Thalia, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Always green, never withering. Thirdly, Euphrosyne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joy) I say in the Temple of Pasithea among the Lacedæmonians at the Altar; and in the Temple of Aesculapius, and at the Altar of Apollo: And in their sleep the Devil form dreams in their fantasies, as answers to what they desired; in which the Devil spoke to them as if at an Oracle. Secondly, Such were the dreams (say they) of the Manichees in the time of the Primative Church, as appears abundantly out of Ecclesiastical Stories: For though at the coming of Christ, Oracles (the greatest and strongest delusions that ever Satan used) then ceased, yet he hath since by visions and dreams wrought in the heads of many men, most strange conceits for the raising up of Heresies; as he did in the Manichees (holding that there was a good God and a bad God that were eternal, the authors of all things. That the souls of Man and Beasts were all one: That the soul was a part of God, taken from him: That what creature any man did kill, or eat; into that his soul was turned when he died, etc.) who had their damnable opinions inspired and confirmed to them in and by dreams. Thirdly, Such were the dreams of the Monks at their Altars, to receive revelations, the Devil in their sleep in the night, in dreams appeared in the appearance of the Virgin Mary, or some other He or She Saint, manifesting and confirming the observation of such and such Popish superstitions.  
Thirdly, They tell us, that there are other Diabolical dreams, named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. dreams which were not with those solemnities, and with such earnest labour sought for; but suggested and form in men's minds by the Devil, perceiving them to be given to novelties, strange opinions, and unheard of Revelations. Such were 

1. those that pretended to be imspired with some divine fury, or strange rapture, called Lympathici, q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
2. The Enthusiasts, or pretended Revelationists.  
3. A kind of Anabaptists (as they call them) who in the time of Reformation from Popery (by Hus, Prague, Luther, Wickliff, etc.) pretending visions and dreams to reveal things unto them, did commit many horrid things, in Westphalia, Thuringia, etc.  
4. The Family of love, mightily boasted of their Revelations by dreams; and they must come to the height by degrees: A man must ascend by steps before he can be of them, an Elder eluminate, and a man deified (as they speak.) And when he hath attained to this, than he hath strong illusions by visions and dreams.    
I need not labour to make a parallel of these times to these practices; every one of you almost, hears and knows what abundance now heed visions and dreams, and pretend they have revelations by them, some of which I might easily name, their persons alive, and their Books in Print. And how like they speak to the Manithes, that the Creature is God, and God the Creature. And like to the Family of love; saying, A man is Deified, etc.  
Nor need I labour to show the evil of these dreams, in regard of the Author, the Devil; the subject, Men usually departing from holiness; the matter, a mixture of vanity, if not sin; and the end to draw men from the infallible word of truth; you have heard enough by that which hath been spoken.  
Nor is there need of much endeavour to show that these do not presignify otherwise then lies. Nor do they signify any other thing then this that there is much Communion between them and Satan: Therefore I shall conclude this Chapter concerning dreams, only with this caution; You that profess a knowledge of the truth, stick to the word of truth afore any revelations by one from the dead, Luke 16. Verse. last. Isa. 8.19, 20. or visions, or voices from Heaven, 2 Pet. 1.19. or from any Angel, if he agree not with the Gospel, Gal. 1.8, 9   

CHAP. X.  
Of Astrology, or Divination by the Stars; commonly called, Judicial Astrology, whereby men undertake to predict, divine, and foretell, the good and bad successes of humane affairs, concerning Nations or Persons.  
THIS is another Doctrine of Devils, which the Apostle foretells in 1 Tim 4. 1● which in the last days shall be taught, learned, and practised: For much of the Devil's concurrence is found in this Art, or else nothing of God, either by institution of Creatures, or inspiration of his spirit to that end; and then whither that Art is to be referred let wise men judge. That I may not seem to beat the air, or set up a Mop of mine own imagination, and then shoot at it; let me in a word, in the very entrance of this discourse, show you how in this also these times in which we live appear to be the last days; according to the Prophecies of the Scriptures.  
For now men generally are much given over to unlawful Astrology; they writ Books, greater and lesser Volumes of it. They daily put forth in Print their predictions of humane events. They associate to countenance the Art; with selemnities of meetings: They diligently teach many their unlawful Art: They cast Figures, or form Schemes, and by them pretend to foretell almost, if not altogether any kinds of things; many flock to them; many speak, if not Preach for them: Whereby as one cause, the Word of God in general, and that particular rule of being wise to sobriety is much laid aside, as by woeful experience we find. So they leave the truth for lies; I say for lies, as we shall by God's grace afterwards demonstrate.  
'tis clear then, that this age, sick, very sick of this disease, had need of the Physic of this, or the like Treatise, if they will apply it; if not, haply it may prevent others from infection with the same malady.  
That which we shall▪ by Gods assistance, do, is, 

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

SECTION I.  
Of the nature of Astrology in some distinctions, descriptions, and observations.  
If I should distinguish of Astrology as Alsted doth, calling it, Astrologia judiciaria, that is, Judicial Astrology, as Master Perkins, and Master Geree call it; or should I distinguish as Doctor Willet, that this Art is partly Theorical, partly Practical, and the practical as partly allowed, and partly rejected; as if hereby we would separate and set a part for lawful use, the name and thing of any kind of Astrology; 'tis of our indulgence, and more than we need to do. For keeping to our terms, either first to the term Astrology; it is not where allowed in the Scripture, under that notion, but every where spoken against, as we shall see afterward. As other things that are natural, which are brought to countenance Astrology, are not tolerated by the Eucyclopaedia, and general order, and seats of all Arts and Sciences, within their own spheres, to be accounted Astrology.  
For instance; first, some urge that we know the Tides of the Sea by the state of the Moon; and tempests by other Stars, etc. but these, and or the like nature, say we, are properly handled in that part of natural Philosophy which we call meteorology; as also are all fiery Meteors, Comets, etc. of all which the essential internal causes, matter and form, and one external, namely the end, belong thereunto, are there handled, and thereby are made an integral part of Physics. For if you will say, because of their external efficient cause, Viz. the Stars, they are to be handled as a part of Astrology: by the same reason there will be left no such Science as natural Philosophy, because all inferior bodies below the Moon (as saith the great Philosopher Aristotle) depend upon the superior Celestial bodies of the Heavens.  
Secondly, Others say, that by Astrology we know Eclipses, and changes of the Moon: But say we, Astronomy doth challenge this, whose proper work is to teach us the Spheres, Planets, and nominated fixed Stars, with their motions, measures, distances, conjunctions, and oppositions; whence arise Eclipses of the Sun, or Stars, and changes of the Moon. I give but a touch upon some particulars, as an hint to understanding men to conceive of the rest. Thirdly, If any urge that Astrology handles of the qualities and effects of the Stars: We reply, that so doth Astronomy of their qualities; namely, of their light and colour; and natural Philosophy of their effects in watery, airy, and fiery Meteors.  
Or secondly, if we admit of another term, or title which Alsted gives to Astrology, calling it, Astrologia Planetaria, i. e. Planetary Astrology; then we demand what becomes of almost all the System of pretended Astrology, if its groundwork be founded mainly on the Planets (the main part of Astronomy?) What then becomes of the notions about the tenth Orb, the twelve houses of the Heavens, the twelve Signs, with hundreds more of such kind of knacks wherewith they are wont to build up Astrology.  
Or thirdly, If we entertain those other terms and titles that Alsted, and Doctor Willet, etc. give to Astrology, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Astromancy, and Genethliaca, that is, The calculatrix of Nativities, or Magic; all these are disgraceful terms; and so unuseful to insinuate a lawful Astrology. By all observe, that there is no place left for Astrology; but is as mere a fantasy as Palmistry.   

SECTION II.  
Of the opinions of the learned touching Astrology.  
Because the Astrologers give out that there is no body against this Astrology, but one Perkins, or some one or two more, men not acquainted with Art; or in the like slighting speeches; it will be very convenient to quicken your attention as to a point considerable, by setting before you the judgement of several learned men touching Astrology, with their reasons; Tostatus, a great learned Schoolman hath a great deal against it, in his Commentary on Levit. 19 Qu. 28, 29. etc. Doctor Willet gives us the sum of Tostatus, and his own judgement thus. Of things which are (as to us) accidental as the success of businesses; or their causes internal, as men's will and free choice, as to undertake a journey, or to build, or not to build; predictions are not only uncertain but superstitious: And the same is to be said of casting Nativities by the conjunction of Planets. So Doctor Willet on Levit. 19 in his 41. Qu. The head whereof, is, The vanity of Astrologers, quoting of, and referring us to Tostatus. The same Doctor Willet on the same Chapter, in his 32. Qu. hath this discourse: All manner of CONJECTURING (see he calls it but Conjecturing) is not unlawful, whereof any natural or divine Cause can be yielded: As first, there are natural signs in the Heavens and air, as of the alteration of weather, of winds, of rain, etc. And in compound bodies, as in setting, and planting of Trees; and in humane bodies, as when 'tis good to let blood, to purge, etc. These are immediate effects ●n nature of Celestial bodies: There are also mediate effects, as Comets which show siccity and combustions, and so may portend Wars, which is caused by wrath among men, which cometh of siccity and heat. So the Crow cries against rain, because the moisture of the air affects his feathers: And the Dolphin against a tempest swims aloft, because the Sand in the bottom is stirred. For these creatures that are led only by sense, have a quicker feeling of such natural accidents, than man hath, who is most occupied in the use and exercise of reason: For, Attentio ad operationes secundum rationem, etc. that is, The attending upon the operations of reason, doth take away the attention to the operation of nature: And therefore FOOLS and SIMPLE persons, that are LEST GUIDED by reason, are more sensible of natural things then WISE men.  
Again, there are divine and extraordinary signs * which God speaks of, that shall be for signs at such a time, or of such a thing. As Matth. 24.29. And the Dove descending on Christ, Matth. 3.16. But there is no Judiciary Astrology in all these.  
Doctor Willet adds on the same Chapter, 33. Qu. (to give it you in a word) thus; Signs observed by men, of humane events, cannot be signs; first, because Ex varietate causae variatur causatum: The Stars have not the same influence in Summer, and in Winter, Spring, and Autumn. Secondly, Ex unitate causae sequeretur similitudo effectus: Of the same cause there should be the same effects. But there follows not the same effect after the same signs, as appears by experience. Thirdly, Keckerman a most learned Philosopher, and a Christian, although he favours some things, which men now a days call part of Astrology, did not in all his two great Volumes of Arts and Sciences in Folio, set forth any Astrology: but in his Works hath these passages against it, to this effect: Manent tamen, etc. The Stars abide, as of other sublunary effects, so of effects in man, the COMMON and REMOTE Causes which many ways may be hindered, not only by the first cause, GOD, but also by particular causes, partly in the HEAVENS, partly in the AIR, and other ELEMENTS; so that the PREDICTIONS OF ASTROLOGY, are with IFFS and AND's. So that it follows not, this man is born under an unhappy Star, therefore he hath a dull wit. So Keckerman, SYSTEM PHYS. lib. 2. Cap. 3. De motu Coeli. The same Keckerman in another place hath these words, Disciplina Astrologica, etc. The Discipline of Astrology about the Predictions by Heavenly bodies, or Stars, is not yet confirmed upon true principles; therefore no marvel if that part of Astrology, which is conversant about the predictions of Comets, doth rest upon most uncertain principles. It is granted to Astronomy to use such Hypotheses, or arguments, or principles, which are not in nature, but are conceived only by a kind of similitude. But Astrology may not use such Hypotheses. The Astrologers assign several Countries and Cities, to several Celestial Signs; But of Cities plainly, no reason at all appears. So Keckerman, Syst. Phys. lib. 6. Cap. 5. De Cometis in genere.  
Fourthly, Alsted the great Philosopher of these times, and a Christian, sets forth a thing he calls Astrology; but see his faithfulness in this; Astrologia (saith he) vitio, etc. Astrology by the vice of man hath more vanity in it then Astronomy. Astrology because of our imbecility is conjectural. And he adds, Astrologers are often deceived: and therefore we do rightly (saith he) pronounce the divinatory part of Astrology to be but Conjectural.  
Fifthly, The great Galen saith of Astrology, Sophisticum est, etc. 'tis a sophistical thing; Contrary to experience.  
5. So famous a man as was Austin, famous for learning and godliness in his time, having been addicted to Astrology, afterwards reputes of it, and renounceth it, in his Treatise, De doctr. Christiana, lib. 2. Cap. 21. in fine, & initio Capitis 22. His words are these, It is Magnus error, & magna dementia, superstitio, etc. that is, Astrology is a great error, a great madness, a superstition easily refelled.  
Sixthly, Austin brings in another, on Psal. 63. as a penitent renouncing this Art, as Paganism and Judaisme: For we know that the Scriptures do much forbid it to the Jews, as the evil of the Heathens, as we shall see plentifully afterwards.  
Seventhly, Master Perkins, famous for learning and godliness, as his Works show, hath not only a Treatise against Astrology (though once much addicted to it) but also gives us his repentance and renouncing of it in his Preface to the Reader before his Resolution to the Countryman. His words are these, I have long studied this Art, and was never quiet till I had seen all the secrets of it, but at length it pleased God to lay before me the PROFANENESS of it; nay I dare boldly say, the IDOLATRY, although it be covered with fair and golden shows: Therefore that which I speak with grief, I desire thee to note with some attention, etc.  
Eightly, Master Geree, known to me to be a godly and learned man (being Collegians in the University) hath a learned Treatise against Astrology (which if mwn read well, they dare not, if they have any truth of grace, give themselves to Astrology) His Treatise is called Astrologia Mastix, common to be had for a small matter.  
Ninthly, Master Geree avoucheth, Master Brigs, sometimes Geometry Reader at Oxford, an eminent godly man (a man I myself knew well, and have been at his Lectures) and a man for his skill in Mathematics, I think I may say (saith Master Geree) that he was second to none. Of this Master Brigs, Master Geree gives us this account: This loving Friend of mine (saith Master Geree) upon a question moved to him by me, touching Judicial Astrology, told me this remarkable Story of himself; When he came to Cambridge, first he thought it a fine thing to be of God's Counsel, to foreknow secrets, and resolved to have that knowledge, what labour soever it cost him; and so early applied himself to the study of the Mathematics, beginning with Arithmetic, and so to Geometry, and Astronomy; and to lay a good foundation, he left none of these Arts, till he had attained exactness in them: The foundation thus laid, he then applied himself to his main scope, the search of Judicial Astrology: But there he found his expectation frustrate; THERE WAS NO CERTAINTY in the rules thereof; when he had tired his body and wits in vain, he was much dejected with the frustrating of his expectation: At last he repaired to a man in Cambridge, famous in that Art, and a practitioner in Prognostications by it: to him he made his moan what pains he had taken to be expert in Astrology, and how the uncertainty of the rules of that Art did now defeat his hopes: The Astrologers reply was, that THE RULES OF THAT ART WERE UNCERTAIN INDEED, NEITHER WAS THERE ANY CURE FOR IT: whereupon Master Brigs relinquished that study. And he did then affirm to me, that he would undertake to the skilfullest ginger in the World, that let him set down any conclusion, touching any man or State; yea or WETHER, and he would prove it CONTRADICTORILY; that is, Both that it would fall out so, and that it would not fall out so, from their own Rules and Principles; whence (saith he) you may see apparently that there can be no certainty in the rules of that Art: He further added, that his opinion was; To those that addicted themselves to the practices of Divining Astrology, the Devil did at first secretly lend his assistance; and at length, Gradatim (that is, Gradually) did (unless God prevented) Entice them into contract.  
Tenthly, Dominicus Nanus, Barthol. Amantius, Francisc Tortius, Joseph Langius; have gathered these collections touching Astrology, Astrologia, etc. Astrology is the Speech of Stars (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) But Astronomy is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) the Law of the Stars; as ascribing more certainty to Astronomy then to Astrology. This Astrology is said to be invented by Atlanta, King of Mauritanie, witness Pliny, l. 7. of his Natural History; which, if true, is no commendation of Astrology. Contemplantur Astronomi, etc. that the Astronomers contemplate the Stars, not as Judiciary Astrologers and Chaldeans, condemned by the Prophets, but that by the situation of them, they may set forth the set, or standing times of days, months, and years; the Eclipses of the Sun and Moon, and other things most worthy to be known, and most profitable for the life of man: The vanity of Judiciary Astrology, innumerable wise men of Old, and in our Age have disallowed. See what God pronounceth of Astrologers by Moses, Deut. 18.10. Isa. 44. Jer. 10. Phavorinus in A. Gell. lib. 14. cap. 1. was wont to reprove Judiciary Astrologers with this Dilemma; Aut adversa eventura dicunt, etc. that is, Either they foretell that things of adversity shall come to pass; or those of prosperity: If they say prosperous things, and do frustrate or deceive men, than thou shalt be miserable in hoping in vain: If they say things of adversity and do lie; then thou shalt be miserable in fearing in vain and without cause. If true things answer to their Predictions, but are not prosperous things, from thence forward thou art miserable in thy mind before thou art so in the event. If they promise happy things, and they come to pass, then plainly two inconveniencies will attend; namely, both the expectation of thee in suspense of hope will weary thee; and the hope thou hadst, will now deflower, or take away the grace and beauty of the future fruit of joy; Therefore by no means may we use those kind of men who presage future things, Audr. Alciat. Emblem. cap. 3.  
Icare per superos qui, etc.  
Exemplo ut doceas dogmata certa tuo.  
Astrologus caveat quicquam praedicere; praeceps  
Nam cadet impostor dum super astra volat.  
i e. As Icarus flying too high, melted his waxed wings and fell; so the Impostor ginger, by flying above the Stars: Astrology judiciary, or divinatory, is to be exploded with all its Patrons: So Epiphanius disputing against the Pharisees and Manichees: So Basil, Hex. Hom. 1. & 6. So chrysostom on Gen. Hom. 5. & 6. And on Matth. Hom. 6. Surely Augustin who had prospered in the business of Astrology, doth after in his confessions, lib. 4. cap. 3. lib. 5. cap. 3. & 7. & lib. 1. cap. 6. De doctrinâ Christianâ, lib. 2. cap. 21.22.23. De civitate Dei, lib. 5. înitio usque ad cap. 8. Contra Academ. lib. 1. cap. 7. One while doth greivously complain that he was deceived, in attributing any thing to that Art; another while he doth sharply inveigh against it, and the Professors thereof: Likewise it is forbidden more than once in the Councils, as in Concil. Toletan. Prim. Can. 21. Concilio Barracens. Cap. 9.10.26. qu. 2. 3. 4.   

SECTION III.  
The condemnation of Astrology by the Word of God, in several places of Scripture.  
The first place is in Deut. 18.10, 11. There shall not be FOUND among you ANY ONE that useth DIVINATION, or an OBSERVER OF TIMES. An i'll thing that it must not be found among them, not in any one Man or Woman of all the Nation: Just as 'tis said the name Baali, Hos. 2.16, 17 must be removed, not founded, because Idolaters used it, though of the same signification with Ishi, there appointed, i. e. My Lord, or my Husband: And as the Apostle saith, Ephes. 5.3. of covetousness, Let it not be once named among Christians. So the Prophet Moses here, as from God, chargeth that there must not be any one among them that useth Divination, or is an observer of times: Both which words by common consent of the Learned of all sorts, signify. Astrology, and Astrologers. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by our Translators is rendered, one that useth Divination (the phrase indeed is strong and emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Divining Divinations) is, as Mercer affirmeth, taken for the most part in an i'll sense; and asserteth out of the Hebrew, R. Kimchi, that it containeth every Art which is used to foreknow things future. Shindler affirmeth to the same purpose, that in an evil sense it comprehends all things which are done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. any curious Diabolical Art, as the Magis of Egypt. And Elias saith, that it signifies to Divine things to come; which is attributed to Balaam (see Josh. 13.) who because he could not curse from observation of the natural Starts, but was forced to bless; he yet expressed himself in his own dialect, Astrologically, of a spiritual Star that should arise out of Jacob. Avenzara, they say, an ginger, affirmeth that this word is a common name to all Diviners, but more proper to Astrologers. Lastly, The Arabian Version of this 18. of Deut. Verse 10. renders our word, He that exerciseth Astrology.  
The second word in this 18. of Deut. V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render, An observer of times, is diversely taken; but all close to signify a prohibition of Astrology. The sum of what the Learned Hebrews say (who must needs best understand their own Language) in brief is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praestigiari (whence is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Aben Ezra will have to be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cloud, as to foretell by the Clouds; that it will be well or il to do, or attempt this or that upon this or that day. R. Solomon derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time, as to signify observation of times. The wise Ancients derived it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An eye, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify him that dazzles the eyes of the beholder, that he may see falsehood in stead of that which is true. Their words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that is, The wise men say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who holdeth the eyes: R. Akiva saith, it is he which computeth times and hours; saying, It is good to go forth to day; to morrow it is good to negotiate, etc. Sanedrim, Cap. 7. fol. 65. 2. Of these Kimchis, in Lib Radicum, maketh mention. In the later Etymology are signified Curious Astrologers, determining by the disposition and operation of Stars, certain days to be days of good, merry, and prosperous things: Others to be days of evil, sad, and adverse things: Thus the Learned Hebrews. The Chaldee renders the said two words; the first, Divineth Divination; the second, Observeth hours, which is proper to Astrologers. Note further, for the clearing of this first place of Deut. 18.10. that both our foresaid Hebrew words are used again by Moses, in Vers. 14. (and in the same manner translated by our last English Translators: Where again the Arabic Version renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astrologers.) And Moses adds these five strong arguments against the said Art of Astrological and other unlawful Predictions.  
First, That all such are an abomination to the Lord, Verse. 12  
Secondly, That such Arts being used by the Canaanites, God did drive them out before the Israelites, Verse. 12.  
Thirdly, That unless men cast away the use of the said Arts, they cannot be perfect; that is, upright and sincere with God, Verse 13.  
Fourthly, That godly men must differ from Canaanites and Heathens, in the abandoning such arts, because God hath forbid his people the use of them, Verse. 14.  
5. That in stead of such ways of prediction, the Lord raiseth up Christ the great Prophet, (v. 15. compare Act. 3.23.) to foretell unto them what is meet for them to foreknow: So that only Christ, and they to whom he gives the divinely inspired gift of Prophecy, must foretell things to come: No Art may undertake it; for it is opposite to Christ, and presumes upon that which belongs only to divine Prophecy. So that indeed (as 'tis in Levit. 20.6.) to follow such kind of Arts, is to go a whoring (spiritually) from Christ; and God will (as 'tis said there) set his face against such, and cut off such a soul from among his people: Weighty reasons against Astrology, without any intimation from God of any distinction or limitation.  
The second place against Astrology, is Isa. 2. 6. Therefore thou hast forsaken thy people, the house of Jacob, because they be replenished from the East, & are Soothsayers like the Philistines. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Soothsayers, is rendered by Vatablus in his Notes, Diviners; by Junius, Prestigiators; that is, that make show of that they cannot do. Greek, Viz. Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is (saith Budens, etc.) A kind of foretelling: As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say they) signifieth Divination. And generally the Chaldee, Syriack, Arabic, Arias Montanus, &c, render it Augurers, or auguries, which by reason of the antiquity of the word, and because antiquities tell us that the Augurers did divine as well by the aspect of Heaven as by flying of Birds; Authors of later times commonly use that word to express Divination in general.  
But to come closer to the word; Learned Arias Montanus, doth, as well as I, derive our word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Time, yea so doth R. Solomon derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (same word in descent and substance) of whose signifying Astrology, or Astrologers ye heard afore abundantly.  
The intimations of the sinfulness and prohibition of this Divination, in this second of Isa. are, First, That the Jews therein to the displeasure of God, imitated the Heathens, and uncircumcised outcasts; as those in the East, that is, the Chaldeans, and the Philistims: Secondly, In that the holy Ghost puts such a singular note on this sin: He saith not, they are Swearers, unrighteous, etc. like the Chaldeans and Philistims, but they are Diviners, like those of the East, even Chaldeans, or like the Philistims. Thirdly, That with a shrill and strong emphasis, the Prophet tells the Jews, though considered in their highest notion, as the house of Jacob, and God's people; Therefore for their Astrology, etc. God had forsaken, or cast down, or sent them away into Captivity: that is, had past an irrevocable sentence so to do.  
The third place of Scripture against it, is Isa. 44.24, 25, 26. Thus saith the Lord thy redeemer, and he that form thee from the womb, I am the Lord that maketh all things, that stretcheth forth the Heavens alone, etc. that frustrateth the tokens of the liars, and maketh Diviners mad, that turneth wise men backward, and maketh their knowledge foolish; that confirmeth the word of his servants, and performeth the counsel of his Messengers. Mark by the way (afore we scan the words in the Original) the Geneva Notes, in the Margin of our greater English Bibles. Namely, He armeth them (say those Notes) against the Soothsayers of Babylon, which would have borne them in hand, that they KNOWN BY THE STARS, that God would not deliver them, and that Babylon should stand.  
But let us come more particularly to the words. First, 'tis evident here is mention of Diviners, a word in our English, generally taken in an ill sense, to signify those that by unlawful Arts undertake to foretell future things. And the Chaldee, Syriack, Arabic, Greek, and Ancient Latin, and that of Vatabbus and Junius, render the Text in part, by Diviners, and Divinations. And Vatablus in his Notes upon this place, saith, Mendacium, that is, of Liars, is in Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, of Astrologers. And Junius in his Notes on this place, saith, Signa mendacium, etc. that is, The signs of the Liars, of which see following in the 47. of Isa. Verse 10. and so forward to Verse. 14. And sure enough there in Isa. 47.10. Astrologers expressly, and under several other names and notions also are bitterly inveighed against, as we shall see after, in the particular scanning of that place. Let us add to all, a little more particular sifting of the words of this 44. of Isa. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liars, is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He feigned, lied, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isa. 44.25. are understood (as Buxtorfe, and R. Solomon, and R. David, affirm) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspicientes astra, Astrologi, that is, Gazers upon the Stars, Astrologers. And for the other word in this 44. of Isa. Viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you have here rendered in English, Diviners, we scanned it afore in Deut. 18. showing you how the Hebrews, yea, the ginger himself confesseth that it signifies Astrologers. The intimations against Astrology in this Text, are, first, That it seems prejudicated to God's Creation, and Redemption, and Providence. For when God would here comfort his people against Astrologers Predictions, threatening evil to them, the Lord that is most wise, to order his words, gins with this preface: Thus saith the Lord thy Redeemer, and he that form thee from the womb, that maketh all things, and that Stretcheth forth the Heavens. and spreadeth abroad the Earth: Intending plainly thus much: Fear not bondage under evil men and things, as the Astrologers threaten, for I am thy Redeemer, that redeems thee from troubles, in spite of all Astrology. Fear not those Astrological Genethliacoes, that is, Casters of Nativities, for I form thee from the womb: Fear not their Predictions by the Stars and Heavens, for I spread and roll them as I please: Fear not their predicted evils, for I make all things, and spread the Earth as I please. So that God pleads these of his Creation, Redemption, and providential preservation, against the Astrologers; opposing these by raising false fears from their lying Arts in the hearts of his people. The second intimation is, That God doth call, and can and will make those Astrologers and Diviners, Liars, and mad men: All their predictions shall prove but lies and madness; and turn their pretended knowledge into foolishness. Thirdly, That the Lord will confirm the word of his servants, and the counsel of his Messengers; that is, the Prophecies of his Prophets, in opposition to all Astrologers. Astrology opposeth the Word, but that shall overthrow it.  
The fourth place against Astrology, is, Isa. 47.12, 13, 14, It is spoken to Babylon, Verse. 1. The words are these, Stand now with thine ENCHANTMENTS, and with the multitude of thy SORCERIES, wherein thou hast laboured from thy youth, if so be thou shalt be able to profit, if so be thou mayst prevail: Thou art wearied in the multitude of thy counsels; let now the Astrologers, the Starrgazers, the Monthly Prognosticators stand up and save thee from these things that shall come upon thee: Behold they shall be as stubble, the fire shall burn them, etc.  
We see in the general if we read but according to the English, how Astrologers under all names and titles, are enveighed against by God himself, and in a holy way of Divine taunting of them: The Original also is very full and home to the same effect; the first word or name in the 13. Verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders Astrologers, is also by the ancient Greek Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by Junius also Astrologi, that is, Astrologers whose business, according to the Hebrew, is to view and behold the Heavens for Predictions: For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his prime and native signification, signifies to play the ginger. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pagnin, and Schindler, is the Root whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ginger, Isa. 47.13. Let now the Astrologers of Heaven, etc. stand up and save thee. And this is the righter rendering of the word. The Herbrew Doctors also expound it Astrologers. R. Kimchi doth derive it from the Arabian Language, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alhabram, signifies the Decision of a matter; as (saith he) the Astrologers are so called, who decide and determine things by the prescript of the Stars. And to put the matter out of doubt, that the Lord means Astrologers, he useth another word, by which he gives them a second name, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gazers IN the Stars. Astronomers look upon the Stars, to know their colour, distance, motion; but Astrologers (saith the Lord) gaze in, or into the Stars; that is, theit business is to know the influence and predictions by Stars, as they pretend. The Chaldee Targum doth also so render it; namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazers in or into the Stars: And their third name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders, Monthly Prognosticators: Vatablus renders, those who declare what shall come to pass every several month. The Arabian Version of this Verse renders them all three thus, Let them arise and deliver thee, who presage future things by the Stars of Heaven; who contemplate the Stars, and foretell thee what event shall be to thee. All (you see) amounts to this, that without fail, Astrologers are here spoken against. And how?  
First, As opposite to confidence in God: As our Notes on the Bible affirm in these words, He derideth (say they) their vain confidence, that put their trust in any thing but in God, condemning also such Sciences which serve to no use, but to delude the people, and to bring them from depending on God.  
Secondly, As of the same rank, and much of the same abomination with Enchanters and Sorcerers. Babylon useth both; and as we heard afore, from them that went far in Astrology; that Astrologers that usually hit any thing right, cannot do it but by help from the Devil.  
Thirdly, As a thing to be derided, that any men should undertake to presage good, when 'tis the counsel of God to bring evil upon a people.  
Fourthly, As a just thing with God to send such to their Astrologers in the day of evil of judgement on them, to see if they can deliver them.  
Fifthly, As that God will the rather bring irresistible judgement on a people that besides their evils, do believe Astrologers that they shall do well.  
Sixthly, That in the day of calamity, especially Astrologers, and those that believed them shall fall by the hottest fury of the judgement.  
The fifth place of Scripture against Astrology is, Jer. 10.2, 3. Thus saith the Lord, Learn not the way of the Heathen, and be not dismayed at the signs of Heaven, for the Heathen are dismayed at them. For the customs of the people are vain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign or token, doth sometimes and especially when joined with Heaven, signifies a prodigious portentous, ominous sign. The word is the same, and the intent of the Text the same, as in Isa. 44.24. etc. (afore discussed) that frustrateth the Tokens, or signs of the Liars. The Geneva Notes on our Bibles on the word SIGNS, say thus; God forbiddeth his people to give credit or fear the Constellations and Conjunctions of Stars and Planets, which have no power of themselves, but are governed by him; and their secret motions and influences are not known to man, and therefore there can be no certain judgement thereof, Deut. 18.9. And the same Geneva Notes on the word Customs, say thus; Meaning (say they) not only the observation of the Stars, but their Laws and Ceremonies, whereby they confirm their Idolatry; so the Geneva Notes. I quote them and others the more, that ye may see, not only mine, but the judgement of the generality of the godly and Learned touching Astrology. I add, As Astrology and Idolatry are conjoined here in the prohibition, so also was it in the practice of men: For they Idolatrously made Gods of the Stars, as of Saturn, Jupiter, Mars, etc. as the names of our weekdays do unhappily to this day signify. And they also did Astrologically use them to foretell by. And indeed in Prediction by them they made Gods of them. For future things are in God's hands, and not for us to know till he will make them known by his Word; or perform them, Acts 1.7. The Chaldee Paraphrase renders that of the Text of Signs thus; And be not afraid of the signs that are put in Heaven: which must needs signify the Stars: And the Hebrew word for Fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cast down upon the earth with fear; which must intimate rather a fear of evil significations, then of adoration. The intimations against Astrology here, are,  
First, That it is the way of the Heathen. Now we, whom God hath with so much cost and care distinguished from the World, must not imitate the World, Matth. 6.32. Rom. 12.2.  
Secondly, That the Customs of the people in that and other things, are vain; and 'tis not for God's people to run after vain things, but rather as a sign of their repentance to do as Solomon, Eccles. 1.2. and Paul, Philip 3.7, 8.  
Thirdly, That the regarding of such things causeth in men an evil fear, opposite to their confidence and comfort in God: So the Prophet intimats in exhorting them not to fear them.  
Fourthly, That to fear any Astrology, or signs, etc. is an Heathenish thing: We do not as Believers, but as Heathens. Godly men, yea all men that profess the true God, aught to go to that God, and to him only to know the hidden things that are future. For it is the privilege of God only, to foretell such things to come, either by himself or by his spirit extraordinarily in his Prophets; and therefore not communicated to Stars: And whatsoever we set up, as imagining they are able to predict such future things, we advance up into the place of God, which are not Gods; as is manifest by this very thing, that they cannot really and truly predict such things: And therefore to go to any thing to know such things to come, but to God himself, is to do as Heathens that set up false Gods, and not as men that acknowledge the true God. And this is fully and plainly held forth to us, in Isa. 41.21, 22, 23, 24. In Verse 10. to 21. the Lord having prophesied and foretold good things to come to pass for his people, he in a holy manner thus taunteth all other things that are set up by men in which they put confidence, as if they were Gods to declare hidden things, past, or to come; Verse 21. etc. Produce your cause, saith the Lord, bring forth your strong reasons, saith the King of Jacob; let them bring them forth, and show us what shall happen. Let them show the former things what they be, that we may consider them, and Know the latter end of them, or Declare to us things to come: Show the things that are to come hereafter, that we may know ye are GOD'S, &c. Behold ye are of nothing.  
We do not count it considerable to our business to discuss here, what is the thing mainly meant in this place; as whether Idolatry, or Astrology, (sure enough in Astrology by them that confide in it for predictions, there is Idolatry enough, as this Text sufficiently intimateth) but we attend the Argument to confute it, Viz. Because it cannot foretell things to come; Because that is God's Prerogative alone. And therefore nor Idols nor Stars; neither Idolatry nor Astrology, can predict things to come: For as Idolatry is but vanity, as 'tis oft called in Scripture: As the vanities of the Nations, or Gentiles, etc. So Astrology is a lie, Jer. 50.35, 36. A Sword is upon the Chaldeans, etc. and upon her Princes, and upon her wise men: a sword is upon the Liars, and they shall dote. Upon which words Learned Buxtorfe (ad vocem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) faith thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is the word in this 50. of Jeremy, only an emphatical article is prefixed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies Lies, and Liars, Isaiah 44.25. by which understand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazers upon the Stars, Astrologers, according to Rabbi Solomon: And so understand, that, Jer. 50.36. Rabbi David on the same: And the Chaldee Paraphrase renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft times; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Foretellers: But Jer. 50.36. the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diviners: The result of all is this: First, Astrologers are by God himself called Liars: Secondly, They that seek to them for predictions, are Idolaters, therein making them Gods. Thirdly, That God hath expressed so much against both; both against the ginger and his Clients, because God will vindicate his own privilege, that he alone is the God of truth that can truly foretell things to come.  
The sixth place, is Dan. 2.1, 2, 3, 4, 5, etc. Nabuchadnezzar dreamt dreams; and the King commanded to call the MAGICIANS, and the ASTROLOGERS, and the SORCERERS, etc. to show the King his dreams: Then spoke they to the King in the Syriack, tell thy Servants the dream, and we will show the interpretation. The King answered; The thing is gone from me, if ye will not make known to me the dream with the interpretation thereof, ye shall be cut in pieces, etc. They answered again, Tell us the dream, and we will show the interpretation thereof. The King answered, If ye will not make known unto me the dream, there is but one decree for you, for ye have prepared LYING, etc. Tell me the dream and I shall know that ye can show the Interpretation thereof. Then the Chaldeans answered, etc. There is not a man upon the Earth that can show the King's matter: There is no King, etc. that asked such things at any Magician or ginger, etc. But as it follows in the Story, God revealed the dream, and the interpretation thereof to the King: Then the King answered unto Daniel, and said, Of a truth it is, that your God is a God of Gods, and a Lord of Kings, and a revealer of secrets.  
In all which we have these particulars against Astrologers: First, That the Magicians and Astrologers, and the Sorcerers, are put together, as Artists of the same kind. Secondly, That they themselves did confessedly so name and number up themselves. Thirdly, That all these laying their heads and hearts, and Arts together, and that to save their lives could not find out that dream of the King. Fourthly, That the King calls them Liars. Fifthly, The King gives a reason, namely, that if they could certainly by any Art, etc. tell the interpretation of his dream, they might also tell his dream. Sixthly, That by a just judgement of God ruin is pronounced by the King, against these as deceivers. Seventhly, They thought that because they could not tell this dream, that therefore no man on earth else could; and that therefore the King was unreasonable to require of them to tell it; intimating strongly, their incomparable ability and confidence in their wicked Arts, that what possibly could be done in that nature, by any, could be done by them. Eightly, That God according to his Prerogative could reveal it to Daniel; and so confuted the Lies of the Astrologers, etc. Ninthly, That the Heathen King was hereby throughly convinced, that there was no God like the true God, whom Daniel and all godly men do worship.  
Seventhly and lastly, Note that the word Magician and Magic (so oft used in Daniel, and joined there with Astrologers and Astrology) is by the vote of the Learned generally taken in the New Testament in the worse sense, Matth. 2. oft. Acts 8. Acts 13. And as oft as Ashaphim is mentioned in Daniel, the Septuagint constantly expounds it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magicians. Now Ashaphim say the Learned Critics, signifies Astrologers, and those which observe the Stars in the morning or evening twilight. And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may in the general signify Wise, yet because those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were among the Chaldeans and Egyptians, such as used devilish Arts; it is taken in an ill sense; as of that brood (afore they repent) mentioned, Acts 19.18, 19, 20. Many of them which used curious arts, brought their Books together to be burned before all men, and counted the price of them fifty thousand pieces of Silver. The most of these Books, in most probability were Astrological Books, for Divination; because, first, The Arts are called Curious arts; that is, Curious in the Rules and Principles above common means of knowledge, and curious in their end and use, to predict things that were not to be known ordinarily. Secondly, They were Book-arts, which are chief of Astrology; few, if any, are written of Sorcery, Necromancy, etc. but come down from Generation to Generation by Tradition. Thirdly, Their price great, Viz. Six thousand two hundred and fifty pounds sterling, which imports also Astrological Books, because none others of unlawful and sinful Arts (as they all are here intimated) are so much valued, as Astrological Books. Fourthly, It's a thing apparently known to men acquainted with Antiquity, that these Ephesians were greatly addicted to Astrology and Book-magick. Therefore the Syriack and Arabic render Curious arts by Magic. All which sorts of Arts are condemned under the name of Sorceries, Revel. 21.8. as those which shall abound in the last times, afore the fall of Antichrist, as by woeful experience we do already find.  
To these things out of Daniel, and the New Testament, I might add much, both of Antiquities, and Criticisms of Languages, to streng-then our assertion; but the conveniencies of this little Volume constrains me to contract myself.   

SECTION IU.  
Containing reasons or arguments against Astrology.  
The first is from the Concession of the Friends of Astrology: They grant that either of these four may prevent the predictions of Astrology; namely, either the prudence of a moral wise man, or the piety of a godly man, or the tutelarity of Angels, or the providence of God overruling all things; much more all four concurring, may anticipate. Now these four swallow up, and gripe within their sphere all things, especially arbitrary things: What humane prudence cannot do, grace can; if not, Angels may: and where all fail, providence doth order according to the mind of God, who worketh ALL things according to the counsel of his own will, Ephes. 1.11. 'tis said, ALL THINGS; for, not a Sparrow falls to the ground without his will. And all the hairs of our head are numbered, Matth. 10.29, 30. Which our Saviour speaks to comfort Believers against bodily dangers, and corporal causes of fears. And on the other side, 'tis not said in that 1 Ephes. 11. He worketh all things according to the STARS; which are visible things, and natural necessary causes; but according to the counsel (which is secret and invisible) of his own will (which is arbitrary and free.) And to express it more significantly and emphatically, that God doth not rule by a deputation committed to Stars, especially in things either humane and arbitrary, or spiritual; 'tis said he ruleth all things after the counsel of his OWN WILL. Which being set over against the many soar invectives the Lord makes against Astrological observers of the Stars demonstrate sufficiently to them that will understand, that there is no certainty in predictions from the Stars. This argument might be much enlarged to good purpose; but a word to the wise is sufficient.  
The second Argument is from clear experience of Twins conceived at the same instant, and borne in the same hour, or less; and it may be put forth themselves in part, at the womb enterchangably in that hour (as Pharez and Zara did, Gen, 38.) yet before God put any difference by any inward change by grace, the Twins may be of an apparent vast difference of Complexion, as we see in Jacob and Esau, at their first birth. And experence knows of other Twins, either bot natural or both spiritual, that far different events in the World have befallen them. Where then is the certainty of Starr-predictions? Where is the verity of Astrology? It may be they will read us a Lecture of difference from magnitudes and motions of Stars; that some are bigger than the Earth, some lesser; again, that some finish some motions in twenty four hours, others not other motions in so many scores of years, or more. But if this be their defence, the matter of predicting Astrology is thereby made to me more incredible: For if (as they say, with Keckerman) the Moon be less than the Earth at least twenty times, and the rest of the Planets below the Sun proportionably, as Venus twenty seven times less than the Earth; and Mercury two and twenty: How then shall these at any posture, at any one and the same time effect or signify any thing to all the World? For all the Astrologers in the World will undertake to prognosticate from these Planets upon all men on Earth, borne at one and the same hour. If the Sun, as they confess, be about an hundred and sixty times bigger than the Earth; and all the Planets above the Sun proportionably; as that Saturn is fourscore and eleven times bigger than the Earth;; Jupiter fourscore and fifteen times; Mars one time bigger, with one third; how then is it that there is difference of natures and events in thousands borne at the same hour, and especial in Twins, as we said afore. If they say that this is because of the swift external violent motion of all the Stars, Planets, and Fixed; that they are hurried round the Earth by the first movable from East to West, etc. in twenty four hours; which is to run sixty times sixty Miles in every hour, than we demand how can the Stars have time to make any distinct impression by any particular influence on one borne, especially on one who perhaps may lie in the mouth of the womb, partly borne, partly unborn, sometimes in the head and foreparts, sometimes in the hinder parts, for a quarter or half an hour, or many hours. Or what ginger upon the swiftness of those motions, and the slowness of the birth, which cannot be borne in an instant, but at best gradually, shall be able to prognosticate punctually that such Stars, with such influence, did so complexionate such an Infant at such a Minuit of time? For by the computation aforesaid, the Stars run, in the said motion, in every minuit of the hour sixty Miles. If Astrologers will plead any thing to help themselves herein, from the slowness of other motions of the Stars, that are natural, and internal to them; as that all the fixed Stars (which are known by their twinkling to our sight) move from North to South (as they say, so Alsted) in three thousand five hundred years, and back again in three thousand five hundred years; so that they finish not that motion under seven thousand years; how then can any Age since the beginning of the World have experience what the Conjunction of the Stars may produce? So for the motions of the seven Planets: If they say (as Keckerman, etc. affirm) that the Sun hath three Orbs: First, that in which the Sun itself is fixed, and is the middle Orb, and is excentrical to the World; that is, The World, or Earth is not just in the middle of it; by reason whereof the Sun is sometimes in the Perige, namely nearer the Earth for some months; and sometimes in the Apoge, to wit, more remote from the Earth, for other months. And in this Eccentrick Orb the Sun moves, as they say, according to the succession of the twelve Signs from West to East, not finishing that motion under three hundred sixty five days, and about six hours. And withal as they assert, that by reason of this Orb the Sun moves as in relation to the centre of the earth, one while swifter, another while slower; that is to say, it moves slower whiles it is on the Northern part of the World, linger there an hundred eighty six days, eight hours, and twelve minutes; but runs swifter on the Southern part of the World, dispatching its race in an hundred seventy eight days, one and twenty hours, and twelve minutes; and so stays longer with some of the Signs (as they say) and less while with others. And that secondly, The Sun hath, as they say, a supreme Orb contiguously adjoined above to the aforesaid Orb. Thirdly, an inferior Orb, in like manner adjoined beneath to the said middle Orb, both partly Concentric, partly Eccentrick (the use of which two Orbs, as held forth by Astronomers, I shall not here stay to relate.) And the motion of those two extreme. Orbs, is, as they confess, very slow, so that they finish not their course, which is like some motion of the eighth Sphere, under forty nine thousands of years (as Keckerman affirms.) All which makes me again demand, how any men could ever attain to a certain experience of Conjunctions of Stars, seeing this number of forty nine thousand extends itself to an age above seven times older than the creation of the Stars?  
It would be too tedious to recite all the several Orbs and motions of all the other. Planets, according to the common opinion; as, that the Moon hath five Orbs, some of which move swifter than those of the Sun, putting her twice every month in her Apoge or exaltation, and twice in her Perige or descension, with differences in both, that in the same Apoge it is sometimes higher and sometimes lower, and so in the same Perige; and hath one motion that is not finished under eighteen years, seven months, and about twelve hours.  
That Saturn hath a motion whose course takes up thirty years; Jupiter one of twelve, Mars one of two, Venus of one. And Mercury's motion (as Keckerman affirms) Est admodum varius imo magnâ parte adhuc incognitus; that is, it is wonderful various, yea for the most part yet unknown. Now lay all these varieties and uncertainties together, and then judge what certainty of experience there can be had of the conjunctions of Stars, just so long and so much, as to make such a sure impression of such influences and efficacies on men in the birth, as may duly and truly prognosticate, that so shall such a man be and do; but so anothér, especially in Twins.  
The third Argument. All rules of Sciences and Arts (by the fundamental Position of Artists) are Axioms, Maxims, Theorems, Canons. etc. that is, Most worthy, and most special principles, experiments, or rules, for their verity and certainty. But such are not the rules of Astrology. First, Because of the foresaid various varieties and uncertainties of Stars, both in their own motions, and in comparison with others. Secondly, Because no man knoweth the particular qualities or efficacies of all the Stars. No Artist yet ever undertook to speak of more than the seven Planets, and some few nominated Fixed Stars of some few several magnitudes; leaving out millions that are neither named nor known. Yea thirdly, thousands of Stars cannot be so much as seen a minuit together; as the Philosophers confess in their discourse of Via lactea, the Milky way in the Heavens, to be seen in a most starry night, especially in Winter. Fourthly, Because all the Stars do shine upon the earth at once, jointly and promiscuously; so that they that are under them cannot by any rule from nature know what influences shall be predominant in their effects. Fifthly, They have more time to alter the Complexions of young people from the Cradle to manhood carried and walking abroad. I say to alter their complexion by radiation and influence; then to stamp upon them an unchangeable impression upon them in the secret Chamber of their birth; as we see many natural men and Women, not differenced by grace, much altered from Melancholy to Cheerfulness, etc. So that if some Stars in one position, in an instant at birth have a power to imprint; other Stars, and perhaps more prevalent, have likewise a power to blot out that in many years, and to instill a new one. Sixthly, There are many causes below between us and the Stars to alter the influence of the Stars, or interrupt their native operation; as the various complexion of the air, diversity of winds, the different postures and situations of men, as sometimes under a direct, sometimes under an obliqne radation, etc. Seventhly, Astrologers depend on Clocks and Dial's, to know the posture of the Heavens at the hour of their prognosticating; which Dial's and Clocks oft are false, which may make a wide difference in a minuit, in which as we heard some motions of the Heavens run sixty Miles. Eightly, The ginger cannot be able to allow exactly for the exaltation in the Apoge and descension in the Perige of the Planets, with their swifter motion in the one then in the other, so as to determine justly how much power of prevalence there may be in their influences at such changes. Ninthly, A man can never certainly conclude of a particular event from a cause that is most universal, most remote, and so but a partial cause of the thing predicted. But the Stars are no other but such a kind of cause of men's complexions and actions; and therefore are no sure grounds of prediction concerning the future afaires of men. The Parent's complexion, Divine dispensations, occasions, and opportunities among men, and a man's own obedience or disobedience to God, have fare more influence into man to dispose him to be, or do this or that, than all the myriads of Stars. Tenthly, Astrology contending for such a power of Stars over the soul of man (which is the principle of all actions) infers as if the soul of man were ex traduce, generated by the Parents.  
First, Contrary to many Scriptures, Psalm. 102.18. The people that shall be Created shall praise the Lord. Eccles. 12.7. The spirit returns to God that gave it, whiles the body returns to the Earth. Heb. 12.9. We have had Fathers of our flesh which corrected us, and we gave them reverence; shall we not much rather be in subjection unto the Father of Spirits?  
Secondly, Contrary to the rules of art, reason, and experience, Calum non agit in animam, etc. The Heavens cannot act directly upon the soul; nor can a man's body complexionate, altar, or master his natural spirit. So that the To intelligere, and To Velle, the Acts of reason and will do not depend on sense. For in sleep, we have strong actings of reason: And when awake, in the time of deepest rational meditations, the senses are useless, and their acts suspended, as if we did neither see nor hear.  
The fourth and last Argument against Astrology that I shall urge, passing by innumerable others, is, That a main part of the ba●s and bottom on which Astrologers build the structure of their Art of Prediction, is but mere imagination; for there is no such thing as the tenth, or ninth Sphere: And therefore the Zodiac placed by Astrologers in them, is but a dreamt fiction; yea and one of the Quondam great Astrologers (M. P.) will dare to say, that the twelve Signs, bounded as they suppose, within the dimensions of such a thing as a Zodiac; namely, the Signs of Aries, Taurus, Gemini, etc. that is, a Ram, a Bull, etc. (feigned to have power over the twelve parts of man's body) are only twelve imaginary Signs: For in the HEAVENS (saith he) there is no such matter as a Ram, a Bull, etc. And how (saith he) can it stand with reason that in a firmament FEIGNED by Poets, and Philosophers, a FORGED Sign (which indeed is NOTHING) should have any power, or operation in the bodies of men. Again, the very order of Government of these signs in man's body, is fond and without show of reason: For according to this platform, when the Moon cometh into the first Sign Aries, she ruleth in the head; and when she cometh into the second Sign Taurus, she ruleth in the neck; and so descends down from part to part, ruling two, insome three days, etc. Where observe (saith he) that the Moon is made to rule in the cold and moist parts, when she is in the hot and dry Signs; whereas in reason, a more consonant order were this, that when the Moon werein hit and dry Signs, as in Aries, Leo, and Sagittarius, she should rule in hit and dry parts of the body; and when she is in cold and moist Signs, she should rule in the cold and moist parts of the body; and so still govern those parts which in temperature come nearest to the Signs wherein the Moon is. Beside this, some learned Physicians have upon experience confessed, that THE OBSERVATION OF THE SIGN IS NOTHING MATERIAL; and that there is no danger in it, for gelding of Cattles, or letting of blood. And the vanity of the old conceit and imagination of them that have put much in the Signs, appears in the common practice of men, who commonly upon Stevens day use to let blood, be the Sign where it will. The truth is (saith he) the Sign in its own nature is neither way available, being but a fantasy, grounded upon supposed premises, and therefore aught to be rejected as mere VANITY. Thus far he.  
Now let me add some particulars suiting to what he hath said to illustrate the same; and so I shall not only confirm him, but also what I affirmed myself in the beginning of this Argument.  
First, Touching those feigned Firmaments, or Heavens, called the ninth and tenth Heavens; besides that the ancient famous Astronomers, Plato, Aristotle, Hipparchus, and many others, knew no such thing; sense also doth evince that we can be sure of no more but eight: For we see distinctly the seven Planets, Sun, Moon, etc. and their several motions in twenty four hours, etc. And we can perceive the eighth Heaven of fixed Stars (known by their twinkling) to move in one motion, round the Earth in twenty four hours; because we can see the heels of the lesser Northern Bear, adjacent to the North Pole, to be downward towards the Earth in the evening, and to be upward in the morning. But we have no sure ground to conclude that there are more Heavens, either the Crystal ninth, or the first moving tenth. The grand reason brought to prove them from the two other motions of the eighth Heaven of fixed Stars, beside that from East to West in twenty four hours, as that the eighth Heaven of fixed Stars moves from West to East, coming to be in the same posture as when they began that motion, by the end of forty nine thousand years. And that the same eighth Heaven hath another motion from South to North, and thence to South again, which process and recess is a finishing seven thousand years; and therefore that that motion of the eighth Heaven, from East to West in twenty four hours, must needs be violent, as forced from some tenth Heaven, naturally so moving; and that from West to East in forty nine thousand years, must be also violent, as forced from some ninth Heaven, naturally so moving; and the last motion of the eighth Heaven, Viz. From South to North and back again in seven thousand years to be the natural, peculiar, innate motion of that eighth Heaven; seeing that (as they form the Argument) one simple single movable body can have but one natural motion; I say this Argument doth not evince my reason in the least, to believe the existence and being of a ninth and tenth Heaven. For God that by his Word at the beginning said to the Earth, Stand thou still, and to the Sea, Move thou continually, with several motions, as of flowing and reflowing, twice every twenty four hours, and they obey his voice to this day; the same God commanding the eighth Heaven to run from East to West every twenty four hours; and withal to linger and slinck back every day a little from West to East (as suppose with the Astronomer) as much as comes to one Degree, or sixty miles in an hundred years (which is about three quarters of a mile in one year and half a quarter) and also to roll forward from South to North, and back again from North to South, so gradually till in seven hundred years it is as it was, cannot choose but obey the voice of God; and so move without ceasing. And (to throw away Traditions in Philosophy as well as in Divinity) 'tis a readier way and surer, to say God commanded the Heavens so to move at first creation, and they obey, then to say, Primus motor, God moves the Angels, or Intelligences, they move a tenth Heaven, & a tenth heaven moves the other heavens. And to the clause of one natural body, we say that there is hardly any natural motion, without some violent, as the Philosopher calls violent. For if fire ascends, no more of the flame ascends in a pure natural motion, but that which ascends in the Mathematical indivisible line in the point of the Pyramid, pointing from the center-point of the earth, to its correspondent point in the Sphere of the lowest Heaven. Indeed if the Pyramicall form of the flame were turned upside down, than all the flakes of flame might seem to take their natural order proportionable from one center-point in the Earth to their several correspondent points in the Sphere of the lowest Heaven.  
So of any heavy body, Stone, or Bowl, etc. falling down from some high places to the Earth, no more of it moves naturally, in a precise notion of naturally, than the very middle of it tending downward in a Mathematical straight Line to the Center-point of the Earth; the corners of such a Stone, or the circumference of that Bowl, falling not with the like natural motion, because there is but one universal Center-point in the middle of the Earth, to answer to all downward motions; which is the Physical demonstrative reason why naturally the Earth is round, the heavy parts more pressing to the general Center-point, the lighter lesser.  
So the Water in its motion in a River, it naturally tends downward, yet desires not to be so low as the Centre of the Earth: And the mean while it tends progressively forward; and in this progressive motion, no more is precisely natural, but what proceeds in a straight line: For the water hath no mind of itself to go out of its Line; that being out of its way, and besides its design. So that either we must say one body may have many natural motions, or we must no more feign more Heavens than eight, to move the rest, in their several motions, than we dare feign more Elements than four, to manage the several motions that are in each one of them.  
Secondly, Touching the imaginary Sphere the Zodiac, this must needs be an infallible conclusion; so far as the Heaven or firmament of the Zodiac is feigned, so far of necessity must the Zodiac supposed in that Heaven or firmament be a mere feigned thing. (We heard afore, that most Learned Philosopher and Astronomer Keckerman lay it down for a sure rule: That Astronomers may make, and use Hypotheses, that is, Suppositions, but Astrologers may not.) But the ninth and tenth Sphere or Heaven are feigned, therefore the Zodiac imagined in them is also feigned. 'tis worth the while to hear Alsted (which is to our purpose) what he saith concerning the Zodiac. The Zodiac (saith he) of the first mover (that is the tenth Heaven) is IMAGINARY, of the eighth Sphere real. The imaginary is Primaryly and ORIGINALLY in the first Mover, or tenth Heaven, in the inferior Spheres it is secondarily conceited. The Real changeth its situation; the IMAGINARY doth note. The signs also of the real Zodiac, are wonderful UNEQUAL, but in the imaginary equal. In accounts the imaginary Zodiac is more commodious; but not so in predictions. Thus you see how much fiction there is about the Zodiac; and more honour ascribed to the feigned then to the real.  
Thirdly, Touching the twelve imaginary Signs: There is no such forms of Stars, as of themselves seem such. Compare Taurus and Aries: And Aries lying under Balaena. Tradition and Globes tell us such things, but the Stars of themselves could never make us so imagine. See the Celestial Globe:  
Fourthly, Touching the disorderly placing of the hit dry Signs in parts that are not hit and dry: Note that Alsted a Learned Philosopher, and was also an ginger (at least in opinion) affirms in his System, or Treatise of Astrology, that the twelve Signs are divided into four Trigonos, that is, Ternions, or Three. In primo trigono sunt signa ignea, videlicet, ARIES, LEO, & SAGITTARIUS: In his dominatur Calor & siccitas, quae dominantur cholerae. & sapori amaro: that is, In the first Ternion are the fiery Signs, ARIES the Ram, LEO the Lion, and SAGITTARIUS, the Archer. In these Signs are predominant heat and dryness, which have dominion and rule over Choler, and bitterness. So Alsted, Vranosc. Par. 4. Cap. 4. Now that these Signs are thus assigned to have dominion; Aries on the head, and Leo on the heart, and Sagittarius on the Reins and loins; your Astrologers show you in your ordinary and common Almanacs. But your Philosophers and Physicians will assure us upon strong reason, that a man hath the Coldest brain, and moistest heart, and humidst reins.  
Fifthly, Touching the imagined Signs, and their supposed dominion over the parts of man's body, this would be taken into consideration; that the Traditions about them is such a fiction in the eyes of some Astrologers, that some of them omit them, in their Almanacs, others expressly deride them. So Master Pond in his Almanac:  
Should I but dare to omit the Anatomy,  
Which long enough hath guled my Country friend.  
He with contempt would straight refuse to buy  
This Book; and 'tis no Almanac contend.  
Ask him its use, he'll say he cannot tell;  
No more can I; yet since he love'st so well,  
I'll let it stand because my Book shall sell.  
And for my part, I have of purpose tried the experiment of letting blood in that part where the Sign hath been (as the Almanacs prescribe) with very good success, and no danger at all.   

SECTION V.  
Confuting the OBJECTIONS that are brought in the behalf of ASTROLOGY.  
I will not be so severe (unprovoked) as to take public Cognizance of, and to name to the World, the Authors, Books, Predictions, or Practices that have apologized for, and acted in Astrology; because of other good Learning in them (which I reverence;) though in their Astrologicalls, I know they have exceedingly erred. If any will be violently impertinent, Vijs & modis, by all means to lay low others persons or parts, thereby to advance their mistakes, the Defendant than is bound to tell ALL THE TRUTH, which can be made good by substantial witnesses, and testimony. That which I have in my eye to do, is only to give a light touch, and pointing with the finger upon some few things that are most speciously pretended to be Patronages of Astrology.  
And because some are more Oratòrious, others more Logical, I shall suit my language to theirs. And to the first I must say, it appears by what hath been said in the precedent Treatise, that THE HEAVENS yet never spoke the LANGUAGE of Astrology, so as the most learned in the World (aforenamed) could ever understand. And to rhetoricate high in the behalf of Astronomy; or to kick down low, them that slight it, is wide from the business in hand touching Astrology, whose vast difference from the other was afore sufficiently, though briefly, intimated: And though we should own it, that Pleyades, Arcturus, Orion, and other Stars (mentioned in Scripture, and allowed therein to be lawfully mentioned by us) have stamped in them by creation a power of INFLUENCES, whereby accordingly they OPERATE on sublunary Bodies; men knowing in some measure those influences, so that they lawfully PREDICT according to the known nature and quality of those influences; yet will it not thence follow that there is any such thing allowed as Judiciary Astrology, to predict and foretell what shall befall men, and Cities, and Commonwealths, in relation to humane affairs, arbitrary actings, and Spontaneous voluntary transactions that depend immediately upon the move of the will of man. All that would naturally follow from those indefinite premises (if granted) would be only a particular conclusion, that therefore in some things men may be able in a lawful way probably to predict some kinds of events, as what whether there shall be, or perhaps whether it will be an healthy, or sickly time for Men and Beasts, or such like natural effects of the natural influences of stars. Which if mwn can attain at times of the year to see distinctly in their just positions, exaltations, conjunctions, etc. and have had experience of the operations of their influences; they may perhaps sometime blunder right, that so weather, health, or sickness, etc. may follow as they conjectured. But all this, and if we could name a 100 more natural effects, would not satisfy the ginger, or his Clients; nor keep up the reputation of the one, or answer the expectation of the other. They ordinarily come to the ginger with these Queries? Such a times was borne, after what manner shall my life and death be? Thither I intent to go, and so and so to do, what shall be the success? Such a night I was rob, what manner of person was the Thief, and where, or how may I find him? Such a thing I lost at such a time, how may I get it again? I am loved and do love several persons in a way of marriage which may I take as lucky, which refuse as unlucky? with infinite the like Questions, and many more stranger than these. To which if the ginger make no answer, the Resorters despise him. If he doth undertake to give a positive answer to such interogatories, than I must ask him what Scripture, or reason doth teach, or allow such a kind of Astrology? The Heathen Roman Senate (without direction from Moses, Deut. 18. whom they knew not, or acknowledged not) made laws against Vaticinatores; that is, Those that would foretell things (as Ulpian in his seventh Book, De Officio proconsulis, tells us) And if Gellius doth think that the common people understood by that name the Chaldaeans (A. Gell. lib. 2. Noct. Att.) this doth not conclude that the learned Legislators so understood it. And if they did, the suspicion is yet unremoved, whether all Astrological Predictors of humane events and arbitrary transactions are not of the same brann with the Chaldean Foretellers? And therefore Moses and the Prophets, etc. condemning Astrology, condemn all without limitation, or distinction: so that we have no warrant to take man's word against God's word; but to refuse their distinction of lawful and unlawful Astrology. For all Astrology, that is properly Astrology in the opinion of Astrologers (and not Astronomy, physiology, or meteorology, etc.) that is, to predict the effects aforesaid, is unlawful, superstitious, false, abominable, etc. And so are we to understand those Epithets or aditional titles of Astrology, in divine, and humane pious Writers. For they do no more intimat a lawful Astrology then in the common expression, Turpe vitium, filthy or uncomely vice, doth intimat that any vice is not filthy but comely. So that Astrology was not heretofore before the time of Ptolemy, & An. Pius, unlawful, only because then the Art was imperfect, and its prognostication uncertain; but because for many other and greater reasons (as we heard afore) did God condemn it in his word the imperfection and uncertainty also still essentially adhering to it, as learned Astrological Alsted, but of the other day, and others more assert; before mentioned sufficiently. Melancthon, they say, teacheth us, how necessary Astrology is. Can I have found it by perusal of all his works, I should have thought so too; but with the same labour finding the contrary, I must rather believe what I see, than what I hear. He speaks against Astrology in his Commentary on Gen. Chap. 1. upon the words, Videre quod sit bonum, etc. it is in the beginning of his works (and therefore one would think he would vot afterwards so grossly contradict himself: His words against Astrology in that place are, Primum hic observabis, vanum esse Commentum Philosophorum, quod de ordine causarum, & de fluxu syderum prodiderunt. Nam ante astra, conduntur plantae, quas potissimum nasci, et servari virtute syderum existimaverunt. That is, First thou shalt observe here that the FICTION which the Philosophers have set forth concerning the order of causes and the INFLVENCE of Starrs is VAIN. For the plants which they have imagined to be procreated and nourished by the Virtue of the Stars, were created afore the Stars: so Melancthon. And I much suspect that the original pretenders of Melancthon to be for Astrology, mistake by a negligent view of his words on the Epistle to the Colossians, Ch. 3. which are these, Medicina comprehendit PHYSIOLOGIAM & ASTRONOMIAM. Sunt enim in mendendo, temporum discrimina quaedam servanda. Est autem et alia ASTRONOMIAE utilitas, quòd oportet habere civilium negotiorum causâ certam anni et mensium descriptionem, etc. Necessaria est & altera philosophae pars quae MORVM PRAECEPTA TRADIT, ET QVAE LEGES REGEND ARUM CIVIUM PEPERIT. In which words Melancthon speaks something of the usefulness of Astronomy; of physiology (or Physics; that is, Natural Philosophy:) of Ethics; that is, Moral Philosophy, to teach men external good manners; and of Politics; that is, touching the civil government of Cities, and commonwealths: But not a word of the name or thing of Astrology; and therefore I thought it not worth while to translate this last place. 'tis sufficient for us, that Melancthon doth not appear an Advocate for Astrology; though haply the Original first P●●tenders thought so, by a cursory careless glance of the eye upon those his words; and the derivative or Seconds, so believed; crediting the first Quoters. A common and easy way of being deceived.  
We have confessed afore, that many strange things have, and may be done by the Optics (the Art of seeing) and several other Arts; as the same may be granted to Staticks (of Ponderations) etc. So that Ignoramus would think them to be Juggling, or, etc. We honour all true Art and Artifices, of which the Artist (at least) can give from nature, justissimam rationem, a due account and cause. But this doth not countenance, in the least, the Astrology, and Astrological Feits we speak of. A friend of Astrology, to patronage it, makes great use of that place in Joh, Chap. 38. Vers. 31. which our English Translators thus render, Canst thou refrain, or bind the sweet influences of the Pleyades, etc. And from this one word Influences, draws forth great conclusions for Astrological Predictions. But first note, that in the Hebrew (the sole judge of the right reading of the Text) there is no such word as Influences, or Sweet, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, The Pleasures, Delights, or Delicacies; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Vergiliae, or Pleyades, In the Syriack, and Arabic, there is less; mentioning only the Face of Pleiades. And in Hieroms Latin translation as little, namely, The shining Stars Pleiades. In the Chaldee less yet, for it neither names Pleyades, nor Influence, nor any effect of any virtue upon the sublunary bodies, but mentions only the motions of Stars, thus, Wilt thou bind Orion with Chains, and lose the Cords that draw Arcturus? And to the same tune the Greek Translation of the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That is, Hast thou composed the bond of Pleyades, and hast thou opened the fence, or enclosure of Orion. Secondly note, that whatever intimation of influence any ginger can draw from this Text, it will prove but a natural influence upon Plants, and natural bodies, to further their natural effects, nothing tending to Predictions of voluntary actings, and human events of men, as men, as that same friend of Astrology hath ingenuously confessed enough to this purpofe. Although (saith he) ALL THINGS are not governed by the INFLUENCE of the Heavens, yet MANY eminent things do HAPPEN in the AIR, and in the BODY of man, whose Original cause is from the virtue of the Heavens. As sometimes the influence is helped forward through Diabolical and wicked ENCHANTMENTS, so oftentimes God is pleased to hinder the influential virtues of the Heavens at the prayers of the Faithful. It is sure that so much credit is not to be given to such SIGNS as the vulgar and credulous ginger doth imagine; neither is their virtue and power altogether to be rejected. Influences though they descend on man, etc. yet they do not COMPEL, through any necessity: For the FREE mind of man is not subjected, and as it were, enslaved to any POSITION of the STARS; For Sapiens dominabitur Astris; that is, A wise man shall rule over the Stars. Thus far the great Friend of Astrology, if not an ginger. In which, I much commend him for his ingenuous and candid dealing. For according to this declaration, there can be no due, true, and lawful prediction of humane things by the Stars: Though we grant Metereologicall effects; yet this infers nothing for rational events. But our lover of Astrology afore quoted, allows not in his gloss on Luke 12.54. a certainty of effects of Stars in Meteorologicals; How then shall we in Arbitrarirs? Nor will the distinctions that some make, help up the credit of judiciary, or divinatory predicting Astrology. They say there is a threefold Prognostication, or Divination; namely, Superstitious, supernatural, natural: And superstitions is either Heathenish, or Oraculous.  
Not to spend time about the form of these distinctions, either to note the low debasing, Scripturelesse, and unworthy phrases of Supernatural Prognostication, or Divination, whereby to signify the wonderful Predictions of the extraordinary inspired Prophets; or to show that the terms of the distinctions, Coincidere, are not distinct; superstitious, and supernatural being both above nature. God so acting in the supernatural, and Satan in the superstitious. And Heathenish and Oraculous all one; those Oracles they mention of Apollo, etc. belonging to the Heathen. I say not to spend time about words; I shall briefly speak to the thing; namely, That by the Arguments, the Scriptures use and urge against Astrology in general, without the least distinguishing in favour of any kind of Astrology, properly so called; it appears that all Astrology is Superstitious, Heathenish, etc. To tell us of the effects of STARS in Meteors, Elements, Plants, etc. is only to physiology, or Metereologie. To discourse further, as to say the effect of the Stars is a voluntary action, by which the principal efficient God, is HELPED, ASSISTED, and FURTHERED, in producing the effect, as the Master Builder is helped by his servants to build an House, is not only an unwarrantable, but a most sinful, I had almost said, a blasphemous speech. That God that can do all things immediately of himself (as we see in the Creation, and miraculous operations) when he useth any of the Creatures in producing any effects, HE ASSISTETH THEM, not THEY HIM. And we find not in the Scriptures that He used any Creatures to predict voluntary actions, but his Prophets.  
Those that will defend Astrological predictions, by a distinction between Non illicitum, and Licitum, that though Astrological predictions are not lawful; yet they are not unlawful, do not consider that lawful and unlawful are immediate contraries; so that whatsoever cannot be truly asserted to be lawful, is unlawful: And as weak is their defence to presume to say that Astrological predictions are not where in the Word of God forbidden; either explicitly or implicitly: For notwithstanding their superficial glosses (not worth a particular answer) on two or three Scriptures that are against them, whereby to abate their edge, and to save the head of Astrology from wounding; it hath been abundantly afore demonstrated out of many Scriptures, that Astrology, astrology, indefinitely, without exception is condemned by the Word of God. To whiffle off the dint of any Scripture, expressly disliking Astrology (as Isa. 47.13. etc.) with the distinction that there superstitious, or Heathenish Astrology is forbidden, not lawful Astrology; hath been already answered; That all Astrology, properly so called, is condemned in the Word of God, by such and the like Epithets, of superstitious, Heathenish, etc. as all vice is condemned by the names of filthy, uncomely, (etc.) vice. And those terms added to Astrology, of Superstitious, Heathenish, etc. are of the very dint of the Arguments in many places of Scripture, whereby the holy Ghost intends to render all Astrology odious.  
For the great matter that some would make of the mention of a Star (Matth. 2.2.) appearing at Christ's birth, etc. whereby to countenance Astrology; I shall answer briefly (because the Press calls upon me to shut up.) Either we must consider this Star singly, or conjunctively: If singly, then if this was a real Star, it was either ordinary, or extraordinary: If ordinary, namely, made and settled in its being in the first creation, and ever since common in appearance, how should it of its self signify Christ's birth an effect, once only to be, from the beginning to the end of the World? It is impossible that a common cause, or sign, of itself can be a sure demonstration of a new single singular effect, never to be but once. If it was an extraordinary Star, then either so in being newly created; which infers that God did not create all things in the beginning, no not all kinds of things; for the Stars, say the Philosophers upon the ground of their different natures, do Differre specie, differ in kind. If extraordinary only in appearance, now, and not afore appearing, how should it of itself teach any ginger the said event, who mainly pretends experience? If it were a seeming star; that is, a Comet, or Blazing star: First, that rather presageth death, than birth, by reason of the noisome and filthy fumes and exhalations of which it is compounded, and being on fire diffuseth them into the air in which the Sons of men are enwrapped. Secondly, Then, this star belongs rather to Metereologie (a part of natural Philosophy) then to Astrology. If we consider this star conjunctively; namely, together with prophetical explanations upon it (as the stars in Joel 2. And Matth. 24.) then the consideration of this star was more Theological than Astrological. And this is supposed by the Learned, both ancient and modern, that the wise men of the East took into consideration the signification of this star by the help of Scriptures, either immediately coming to their view (being Estern neighbours of the Jews) or mediately by the hands of them that had their glosses (of such a thing to come) out of the Scriptures. 'tis put upon chrysostom, that he affirms that in the East in a City called Seth, near the Ocean there were a society of men, twelve in number, studients in Astrology; who learning out of Balaams prophecy, Numb. 24.17. that such a Star was to appear, gave themselves from year to year to observe the Heavens, and to wait for the appearing of it: and for continuation of that observation throughout many ages till it did appear, did at the death of any of the twelve, choose another in his room; by which at last they saw this Star. Calcidius likewise a Platonic Philosopher flourishing in the time of Christ's birth, writing upon Plato his Timeus, concerning divers Stars and their wonderful effects, saith thus, there is a more holy and divine history (meaning the scriptures) Which reports that by the appearing of a certain extraordinary Star, not diseases and death were foreshown, but the venerable descent of God for man's salvation; which Star was observed by the Chaldeans, who worshipped God, new born and become man, and offered him gifts. So fare Calcidius. And whereas in Hebrew, that prophesy of Balaam runs thus. There shall come a STAR out of Jacob, and a PLANT or BRANCH shall rise out of Israel (according to which Isaìaeh and Jeremiah Prophecy, Isa. 11.1. Jer. 23.5. and 3.15.) the Greek of the Septuagint (who wrote about 300. years afore Christ) translates Star by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Star, but Plant or Branch (which our Translators render Sceptre) the Septuagint translate by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, MAN; which the Vulgar Latin follows. So that the Learned Estern people, by their knowledge of the Hebrew, and of so ancient a Greek Translation, might compound a due sense our of these two; that ae Star should arise to signify the birth of a most eminent man to be borne of the blood of Jacob or Israel. Lastly the Ancient Sibylls (who wrote long before Christ; Some as anciently as the Babylonian captivity; some mentioned by Virgil, who flourished above 40 years afore the birth of Christ, etc.) do in their way, foretell of Christ, and sometimes in an Astrological phrase,  
Jam redit & virgo redeunt Saturnia regna:  
Jam nova progenies caelo demittitur alto.  
These Sibylls were so well known in he Estern world, that from them (how ever they came by it) they might have some hints of this Star and its pointing at Christ. These things being so; 'tis plain, not the Star of itself Astrologically, but the theological pre-expositions of that Star did cause men to understand, at the oppearence thereof that Christ was to be borne. 'tis well confessed by some, whom they cry up to be for their Astrological way, That both nature and Art may beat a stand in spiritual things, especially concerning Christ, which as the Apostle witnesseth, are very mysterious, Ephes. 3.4. 1. Tim. 3.16. The wise men hoping well of the Jews, as Gods peculiar people, go to Jerusalem, and consult with them. These wise men came to Christ by the guidance of a Star, which may Justly blame the unwise, who ascribe their not coming to Christ to fatal necessity, or the influences of Stars; as Tertullian hath it, Deonerant seipsos, et malae mentis impetus vel fato vel astris imputant. As Austin hath to the same purpose, Falso de stellarun influxu conqueruntur mortales, quod peccatum adeo voluntarium est; quod si non voluntarium non est peccatum; that is, mortal men falsely complain of the influence of the stars; that sin is so voluntary for if it be not voluntary, it is not sin. Did we resist by grace our corruptions, we should deceive the Astrologers, by ruling over the Stars. The highest God can, and doth oft cross the course of nature, and often produceth that which could not be foretold by the observation of the Stars. And therefore men should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to think beyond that we may wisely think, to be wise to sobriety. Certainly to foretell contingencies is the property of God himself.  
Thus fare for answer to the Orators for Astrology.  
Next we will give a short reply to them that are more Logical.  
Obj. God made the stars to be signs, Gen. 1. 14. therefore the knowledge of the signification of those signs is lawful.  
Answ. God made them to be signs of natural effects or events; not of arbitrary and moral, that depend on man's will, on which the Stars have no power: Corpus non agit in animam. A body cannot act upon the spirit of a man, no more than a material Sword can wound an Angel. Again the Stars are not signs to us of all natural events, as to wit, not of natural contingencies (to us contingent) as the lighting of a Crow near us, or, etc. but of natural necessaries known by apparent common experience. As that of Solomon; when they cause a north wind; it drives away rain, etc. And that of our Saviour Mat. 16.3. speaking according to the common experience men had. When the sky is red in the evening, ye say it will be fair weather. But when the sky is red and lowering in the morning, it will be foul weather. Further, The Stars may be signs in regard of their motions, belonging merely to pure Astronomy, as when there will be an eclipse; though they should never be signs of any events in regard of their influences or qualitative Virtues.  
Obj. The Stars are causes of many things here below. But it cannot be unlawful to observe causes how they produce their effects, Scire est per causas scire. All true knowledge is by the causes. And therefore, Felix qui poterit rerum eognoscere causas, he is happy that knows the causes of things.  
Ans. 1. We said but now, the motions of the Stars cause eclipses; sometimes of the Moon by the interposition of the earth exactly between it and the Sun; sometimes of the Sun by the direct interposition of the Moon between us and the body of the Sun, which the Astronomer (though he never knew the least of the inward influential qualities of any of the Stars) can predict. And therefore all this doth add nothing at all to countenance Astrology.  
Secondly, we demand what causes are the Stars? Not particular causes of particular events, but general common causes that work in common, and alike upon all things. Now no man can divine of a particular event by a general cause, unless he know the particular causes subordinate and their particular virtues. Some give this instance, that a man cannot, by setting many sorts of eggs under a Hen, foretell what will be hatched, by the mere sitting of the Hen in common upon them all; unless, also he know the particular qualities of those eggs; so from the Stars, being common causes no man can foretell events, unless he knew the kinds and qualities of causes and things subordinate to them.  
Obj. Experience shows that Astrologers sometimes hit right.  
Answ. To this Master Perkins, and other pious Learned men, and with appeal to many others, and of those of as great antiquity as the times of the Apostles; gives this answer, and with great confidence; that in this there is a secret Magic at least; if not an open covenant with the Devil; he making supply what is wanting in the virtue of Stars, and rules of Astrology. And, say they, this is the judgement of those that have known this Art. So fare they. Consonant to which we refer the Reader to what before was confessed by Mastor Brigges, Saint Austin, and others, he makes mention of. Which is the more confirmed; because if the Astrologers client comes tempting him and not confiding in him; that is, in his skill, he can do nothing, but if he can admire the Artist, and rely upon his skill, than he can answer his desires. And this is confessed by them that have been great Astrologers but now repenting have left it, whom if need be, I can name  
Obj. Moses and Daniel were greatly skilled in this Art. For of Moses 'tis said, Act. 7.22. That he was learned in all the WISDOM OF THE EGYPLIANS. And of Daniel, Chap. 1.17.20. That he had skill in all Learning and wisdom of the CHALDAEANS.  
Ans. If they had practised it in their younger years, it doth neither follow nor appear in the Bible, that they continued to practise it. For we are sure at man's estate they were precious Godly men. Secondly, It is said, they had skill, not, that they practised it. They might have skill, and to use it as Saint Austin, Master Perkins, and Master Brigges, etc. to abhor and testify against the evil of it.  
Thirdly. It is plain that Moses was opposite to the Egyptian Magicians, &c, and by his skill conquered and shamed them, and convinced them, that the finger of God was in what Moses did. And of Daniel it is said, that he was in skill ten times BETTER than all the Astrologers or Magicians that were in all Nebuchadnezars Realm, Dan. 1.20. Therefore his skill must needs be divine, and above Astrology.  
Obj. We see and feel that the Sun and Moon and other Srarres have great power on the air, and so by it on the bodies of men, as appears even by this, that in some weathers we are more cheerful, in some more Melancholy; in some more healthy, in others more sickly.  
Answ. All this is nothing at all to Astrological prediction of natural contingents; much less of voluntary morals. Nor can we tell so much in many natural things, as to which Star to attribute which effect seeing they all at once cooperate: As a man in a juice, extracted mixedly out of several herbs pounded together, and strained, cannot by all his senses distinguish the virtues of these acuratly, much less foretell which (being medicinably applied) shall operate most, & what peculiar effect it shall produce; least of all if this compound juice must be mingled with some other liquors, as the operative qualities of the Stars are mingled with the qualities of the Elements; of them above, in their radiation afore they reach to us; and of them beneath by exhalation of them, and reflection of the beams of the Stars, which is a second mixture, and so a further confounding of humane understanding how to judge of them what they will effect.  
Obj. Sol & Luna, post Deum omnium viventium vita sunt: Herm. Trism. The Sun and the Moon, next under God are the life of all living creatures.  
Answ. If they be the life of all living creatures, than no more of men then of beasts, or plants. What is this then to the actings of their understandings and wills wherein they are distinguished from, and sublimated above all corporal things, whose forms are (materiales) material, not Spiritual. Food is the cause of man's life, yet that hath no influence upon the soul. The soul of man acts pure, yea purest reason when the body is as dead by deep sleep. Therefore all this objection makes nothing for Astrology.  
Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. Jud. de mund. Opif. Movings and Earthquakes proceed from the concussions of the Heavens, etc. because the Stars are made for Signs.  
This objection out of FORGED Philo (as learned Broughton calls him) is nothing for the praise of Astrology. In meteorology are handled earthquakes. They are passions of the Earth, not of men, the earth hath a fit of the wind, and makes it in part, to tumble for ease, till it belcheth it up again. If the attractive Stars, that at least, draw light things upward, are become depulsive to make the Air descend: I wonder 'tis not so said in all the body of Philosophy? And if any thing be ascribed to the Stars in the ascent of that Earthquake-ayre, 'tis needless; for it would as surely ascend of its own levitating quality (as soon as the Earth gives way) without the help of the Stars, as without them, water will descend.  
If Stars be said mediately to cause Earthquakes (I know not how;) their Hosts and Myriads, bespangled over the Heavens, surrounding the Earth, operate in common, as well as constantly; and the Earthquaks are so seldom in time, and so particular to petty places, in comparison of the Universe, that no just reason can predict this event by them. To say, that because the Stars are signs of some things; as of Day and Night, Heat and Cold, etc. which are natural; therefore they are signs of all or most things, even of Contingencies, Arbitraries, and Moralities, and to a ground of prediction, of such; is such a gross Nonsequitur, that no man that hath, and useth reason, will, or can believe it.  
Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Strom. l. 6. Democritus foretold many things, by the Observation of things above; and it was called Wisdom.  
Answ. By what things above? For there are some Elements above; and in them many airy, fiery, and watery Meteors, as well as Stars. If by the Stars, than what things did he foretell? If that in Clemens Alexandrinus, That Stars are instruments of time: Or that of Thales Milesius, to foretell Eclipses of the Sun, etc. Or find out Vrsa minor, or the like Stars, to direct the Mariner in Navigation; these belong not to Astrology, but to physiology, and Astronomy. Nor do they conduce to predictions of humane actings. If he foretold any thing (being an Heathen) which is not clearly pre-visible by nature or reason, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisdom, was falsely so called. But to do him lawful right, as far as we can know; He was, saith the Story, an Astronomer, which produceth nothing for the honour of Astrology.  
Obj. Augustin saith, Astrologia perscrutanda est ad cognoscendum proprietates istorum syderum, ut hunc locum intelligere possimus, that is, Astrology is to be searched into, to know the properties of those Stars, that we may be able to understand this place: Therefore in the judgement of Augustin, there is a lawful use of Astrology.  
Answ. I have sought this place in Augustin most diligently, but could not find it. Nor doth the Quoter of it direct me where I might. If there be any such place in Augustin, it can import no more but this, That some place of Scripture, speaking of some Stars; the knowledge of the qualities of those Stars, would further the fuller understanding of that place of Scripture: But what makes this to predicting Astrology, more than Meal, Leaven, etc. (Matth. 13.) or the Precious stones, a Jasper, and Sardine, and Emerald, (Revelat. 4.) whose properties well understood, help more fully to know the meaning of those Scriptures? Surely Augustin never intended in that expression, if any such be in his Works, to advance Astrology, or Astronomy, or the consideration of Stars and Constellations for understanding of the Scriptures, or any other good use.  
For in his Works * he hath these expressions, 
Edit. Basil per Frob. A.D. 1569.  opposite to any such intent.  
Astronomia parùm aut nihil commodat Scripturae, Aug. Tom. 3. Col. 38. that is, Astronomy little profits or lends to the Scripture.  
Syderum cognitio parù utilis Scripturae, Aug. Tom. 3. C. 38. that is, The knowledge of the Stars, or Constellations is little profit to the Scripture.  
Augustin in his T. 1. C. 761. T. 8. C. 197. speaks against, Astrologos & eorum curiositates, Astrologers and their curiosities.  
In his 1 T. C. 90.100.102.126.418. He detests the vanity of Astrology.  
In his 4 T. C. 742. He pronounceth that, Astrologi veritatis inimici, Astrologers are enemies of the truth.  
In his 5 T. C. 279, etc. he abundantly disputes of the uncertainty of Astrology.  
And in his 5 T. C. 291. Augustin hath this terrible speech against Astrologers; namely, Astrologorum res; ponsa ex malis esse spiritibus; that is, That the answers of Astrologers are from or by evil Spirits.  
And in his 8. T. C. 165. Augustin affirmeth, that Astrology is not necessary to this life, Astrologia huic vitae non est necessaria.  
Augustin in his 10. T. C. 625. showeth the vanity of Astrologers.  
And in his 8. T. C. 197. is his INVECTIVE against the new Astrologers.  
Augustin in his fifth Book, ‛ De civitate Dei, Cap. 1. (to which some give this title, Contra Astrologorum ineptias, i. e. Against the FOOLERIES of Astrologers, Jo. Crisp.) hath these words, Illi verò qui positionem stellarum quodammodo decernentiùm qualis quisque sit, & quid ei proveniat boni, quid ve mali accidat, ex Dei voluntate suspondunt, si easdem stellas putant habere hanc potestatem traditam sibi â summà illius potestate, ut volentes ista, decernant, magnam Caelo faciunt injuriam, in cujus velut clarissimo senatu, ac splendidissimâ curiâ, opinantur scelera facienda decerni, qualia si aliqua terrena civitas decrevisset, genere humano decernente, fuerat evertenda: Quale deinde judicium de homirum factis Deo relinquitur, quibus Caelestis necessitas adhibetur, cum Dominous ille sit; & syderum & hominum? Aut si non dicunt stellas, accepta quidem potestate a summo Deo, arbitrio suo ista decernere, sed in talibus necessitatibus ingerendis, illius omnino jussa complere, it ane de ipso Deo sentiendum est, quod indignissimum visum est de stellarum voluntate sentire? Quod si dicuntur stellae significare potius ista, quam facere, ut quasi locutio quaedam sit illa positio, praedicens futura, non agens (non enim mediocriter doctorum hominum fuit ista sententia) non quidem ita solent loqui Mathematici, ut verbi gratiâ, dicant, Mars ita positus homicidam significat, * sed homicidam facit; veruntamen, ut concedamus non eos ut debent loqui, etc. Qui fit quod nihil unquam dicere potuerunt, cur in vitâ geminorum, in actionibus, in eventis, in professionibus, artibus, etc. adhumanam vitam pertinentibus, at que in ipsa morte sit plerumque tanta diversitas, ut similiores eis sint, quantum ad haec attinet, multi extranei quam ipsi inter se geminy. Ita Aug. In cujus verba ad * ad hunc modum Erasmus. Mars sydus est arden's, violentum, cruentum. FIRMICUS, Lib. 3. Martem in septimo ab horoscopo loco partiliter constitutum, id est in occasu, maxima mala, & immensa pericula scribit decernere, FACERE scilicet homines homicidas, sceleratos, facinerosoes. Ita Erasmus è Firmico. i e. As for those that make these operations of the Stars in good or bad, to depend upon God's will, if they say that they have this power given them from him, to use according to their own wills, they do Heaven much wrong; in imagining that any wicked acts or injuries are decreed in so glorious a Senate, and such as if any earthly City had but instituted, the whole generation of man would have conspired the subversion of it. And what part hath God left him in this disposing of humane affairs, if they be swayed by a necessity from the Stars, whereas he is the Lord of Stars, and of men? If they do not say that the Stars are Causes of these wicked acts, through a power that God hath given them, but that they effect them by his express command, is this fit to be imagined for true of God, that is unworthy to be held true of the Stars? But if the Stars be said to portend this only, and not procure it, and that their posirions be but signs, not causes of such effects (for so hold many Learned Men;) Truly the Astrologians use not to say Mars in such an house signifieth this or that; no but Maketh the Child born an Homicide. But to grant them this error of speech, etc. how cometh it to pass, that they could never show the reason of that diversity of life, actions, state, profession, art, honour, and such humane accidents, that have befallen two Twins? Nor of such a great difference both in the things aforesaid, and in their death, that in this case many strangers have come nearer them in their course of life, than the one hath done to the other, etc. Upon which words at *. Erasmus of himself, and out of Firmicus, saith, Mars is a Star bloody, fiery, and violent: Being in the seventh House saith Firmicus, l. 3.) in a Partile aspect with the Horoscope (that is in the West) doth presage; that is, Maketh men murderers, wicked, and heinous.  
Augustin in the same Book, Chap. 7. hath to this purpose: Jam illud quis ferat quod in eligendis diebus, nova quaedam suis actibus fata moliuntur? Non erat videlicet ille ita not us, ut haberet admirabilem filium, sed it a potius ut contemptibilem gigneret, et ideo vir doctus elegit horam qua misceretur uxori. Fecit ergo fatum quod non habebat, sed ex ipsius fato cepit esse fatale, quod in ejus nativitate non fuerat. O stultitiam singularem? Eligitur dies ut ducatur uxor, credo propterea, quia potest in diem non bonum, nisi eligatur incurri et infeliciter duci. Vbi est ergo quod nascenti jam sydera decreverunt? An potest homo quod ei jam constitutum est, diei electione mutare, et quod ipse in eligendo die constituerit non poterit ab alia potestate mutaeri? etc. that is, But who can endure this foolery of theirs to invent a now destiny for every action that a man undertaketh? That wise man aforesaid, it seems, was not borne to have an admirable son, but rather a contemptible one; and therefore elected he his hour wherein to beget a worthy one: so thus did he work himself a destiny more than his Stars portended, and made that a part of his fate, which was not signified in his nativity. O singular fondness! A day must now be chosen for Marriage, because otherwise one might light on an unlucky day, and so make an ill marriage. But where then is the destiny of your nativity? Can a man change what his fate hath appointed, by choosing, this day or that; and cannot the fate of that day which he chooseth be altered by another fate? Again, if men alone of all the creatures on earth, be under the starry power, why do they choose days to plant, and days to sow, and so forth; days to tame Cattle, days to put to Males for increase of Oxen, or Horses, and such like? If the election of those days be good, because the Stars have dominion in all earthly bodies living, creatures and plants, according as the times do change; let them but consider how many creatures have original from one and the same instant, and yet have such divers ends, as he that but noteth will deride those Observations as children's toys. For what Sot will say that all herbs, trees, beasts, birds, serpents, worms, and fishes, have each one a particular moment of time to be brought forth in? Yet men do use for trying of the Mathematicians skill, to bring them the figures of the births of beasts, which they have for this end diligently observed at home; and him they hold the most skilful Mathematician that can say by the figure, this portendeth the birth of a beast, and not of a man, etc. Thus far Augustin, out of whom I might have quoted much more; but they that list, may in his Works easily find it of themselves.    

CHAP. XI.  
A PARALLEL of other particular sins of the present times; with the prophecies of those Texts afore named, of the last days, demonstrating that these are the times forerunning Christ's next appearance, according to the Prophecies of the Scriptures.  
'tIS further prophesied in the first Epistle to Timothy, Chap. 4. Vers. 2.3.  
First, That in those later times (Vers. 1.) Men shall speak lies in hypocrisy. Two evil qualities, to be Hypocrites, and to speak lies. Hypocrites do always make or do lies. Their seeming to be in Religion, what indeed they are not, is a lump of lies. But the Text saith, they speak lies, or (nearer the Greek) Speakers of lies. 'tis much for men of no show of Religion to speak lies; but for men that take upon them the Garb of Religion, to speak lies, is worse. And in the way here meant, is worse yet; namely, under the pretence of having the spirit, and of revelations by the spirit to vent lying doctrines: Of which sort of men this Age abounds; witness your Seekers, Shakers', Familists, Ranters, Adamites, etc. whose horrid opinions and practices, 'tis better to bury in silence, than once to name, although they pretend for them, Revelations. Their damnable hypocrisy appears; first, in that whiles they pretend much more of the spirit above other men, they are not at all spiritualised, but are sensual, pleasing their senses; voluptuous in their conversation, in meats and drinks, and venereous lusts. Secondly, In that they pretend the spirit, yet desert, if not despise the Word of God, which is the voice of the spirit, by which alone they come to know that they pretend to know; namely, That there is an holy spirit, and that there hath been an inspiration into some men by that spirit, and that still there is an infusion of that spirit into some that are true Christians. They will pretend to speak truths, yet forsake the Word dictated by the spirit; which is the rule of truth: Or else how shall it be discerned whether any speak lies, as 'tis in this Text; for other men that speak contrary to them may as well pretend the spirit and to speak truth, as well as they; unless they will say all men speak truth. And then they advance all men to be as high spiritually as they pretend themselves to be, and so overthrow all their own glory.  
Secondly, It is there Prophesied, that their consciences are seared with an hot Iron; that is, they are hardened, and stupefied, as a part of a man's flesh is when seared. And that a mad kind of professors of this Age have attained to this sin and misery also, is clear by that mine and others ears have heard from their own mouths, professing that they were wont to be troubled for every thing, every small sin, but now troubled at nothing, counting it their perfection. And have called exhortations to walk by the rules of the Gospel, Legalities.  
Thirdly, Forbidding to marry; which none more do in effect then the Ranters, Adamites, etc. of these times. The Papists do by retail, forbidding some men, as their Priests; and others at some time; Viz. In Lent, etc. But the mad Professors of these times, by whole sale, thinking and practising that Women are common; they say, They are free, their spirits are free; namely to make their flesh common: And say, that though they go away and lie with others Husbands or Wives, yet they know no Man or Woman after the flesh: Witness some of their Confessions.  
Fourthly, Commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe, etc. Thus do the Papists of these last times, forbidden certain meats at some times; thus do the Jewish Christians of these days; if not the Diggers too, forbid some meats at all times: And our late wild professors of several Sects, are against receiving meats with thanksgiving; against praying or praising for their meat at Meals.  
Fifthly, 'tis prophesied in the second Epistle to Timothy, Chap. 3. Vers. 2. That in the last days, men shall be lovers of themselves, etc. What men? Answer, Men that are a kind of Professors: For so is the close to all these vices, Vers. 5. Having a form of godliness, but denying the power. The like of self-love was never seen, as in these days among men named Professors: Every man minding himself, shifting for himself, prejudicing his neighbour, in Estate and reputation; all is his own that any man can get, though with betraying others: and their religious discourse is to calumniate, and condemn others unheard.  
Sixthly, In the same, 2. Tim. 3.2. 'tis prophesied, men shall be covetous. So likewise, 2 Pet. 2.3. This unhappy Age doth too much verify this; and answer to the prophecy thereof, in that there have and do now abound, not only unrighteous Plunderers of private men's Estates, but also Sycophants, State-cozeners, Cheaters of the Commonwealth, unfaithful in their Accounts; besides Bribe-takers, that sell Justice, if not injustice for Money.  
Seventhly, 'tis prophesied there, and Vers. 4. that men shall be Boasters, proud, blasphemers, heady, highminded: Of such this present evil Age swarms. Out of pride they boast and that blasphemously, that they are God (in express terms) assuming to themselves the titles, and authoritative forms of speech of God himself: Of old, Adam would be as God, the Angels would be as God; the Heathen Emperors would be a kind of God; but these say, They are the great God; and that the creature is God, and God is the creature; but with Oaths and blasphemies vilify the true God, as mine, and others ears can testify: And to seal up their iniquities; what these highminded, Super-luciferian proud spirits, do as with the tongues of Devils belch out, they do as headily stand in, being past all conviction, by way of Argument, but in stead thereof, as waters stopped, they swell up the more, and run over, beating down all banks and bounds of common civility, and humanity.  
Eighthly, 'tis prophesied in the same second Verse, that men shall be disobedient to Parents: Parents in the fift Commandment signify all Superiors. Suitably Peter prophesies of the same times, and the same kind of men, 2 Ep. Ch. 2. V 9, 10, 11. The Lord knoweth how to reserve the unjust to the day of judgement to be punished, but chief them that walk after the flesh, in the lust of uncleanness, and despise government, being presumptuous and self-willed, they are not afraid to speak evil of Dignities; whereas the Angels greater in power durst not. Judas, Verse. 8, 9 Hath the same expression, and the same argument from Angels, etc. Should seem this sin of despising Superiors is a most damnable sin, and rife in those that walk after the flesh in the lust of uncleanness: No wonder, because Dignities and Superiors, Magistrates and Ministers, instruct against, and strike against such their vices. And by woeful experience I and others do know that this evil Age abounds with such; namely, with State-Levellers, and Church-Levellers: the former pulling down civil powers (though the Ordinance of God, Rom. 13.) striving to bring Government down to a Popularity, parity, if not, Anarchy. Some of them professing against Civil salutations of any man, by putting off of Hats, or, etc. And that they know no relations, but of Fellow-creatures. And if the Scriptures be urged against them, they (if they deny them not) turn all into Allegories, form by their own fantasies. The later, the Church-Levellers, opposing the Offices in the Ministry, of Pastor and Teacher: and by a pretence of Prophesying, which they could never tell what it was in the Essential definition, they equally interest many talkative, but unfit Brethren unto the right or liberty of Teaching; and if they may teach (say they) they may also administer the Seals: Especially if (as some of them hold) there be not instituted solemn form of administration, especially of the Communion: Only the Elements to be put before them, and every one to take them. We speak what we know to our sorrow, or else we should not speak it.  
Ninthly, 'tis prophesied, Viz. in 2 Tim. 3.2. That in the last day's men shall be unthankful: This is proper to these days, wherein men almost of all ranks have been most ungrateful to them of whom they have received most favours. 'Twas a great speech among the Greeks to say, Giftlesse gifts; but we can say far more in these days; namely, Hate-procuring gifts: Men that have been kind to others, have procured nothing at last, but hate for their love; a sorry exchange.  
Tenthly, Unholy: This naturally follows the other, Ingratum dixeris, & omnia dixeris; say a man's ingrateful and say he is any thing: And this is the idiom of all false sorts and sects of Professors, and the sure symptom that they are naught, in that they are unholy, impure, of a filthy converse and conversation, turning liberty into licentiousness: Their Principles, their language, their practice unholy. And they are not unholy only with hypocritical unholiness; but with profane unholiness, of aothes, blasphemies, etc. (using the form of words of the Communion, in their toss of their Wine-cups) with Heathenish unholiness, and worse, transgressing all rules of civility; and lastly, with Atheistical unholiness, which is worse than Diabolical (the Devil being no Atheist, Jam. 2.19.) For whiles they say, God is all things, and all the Creatures are God (as they did 312. years after Christ, as appears largely in Lactantius) they indeed make God as nothing. So that the Apostle puts this unholiness as a thing like the belly of the Trojan Horse, or a Common-shore, containing all vices.  
Eleventhly, 'tis prophesied, namely in that 2 Tim. 3.3, 4. That in the last day's men shall be without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, and Traitors. These are naturally put together, vices are chained. These in special; and fastened upon the myriades of Mal-professors, the false Christians of this woeful Age: They do, or have assumed the name of Professors, or Christians, but now being incontinent, not abstaining, almost from any vice; and being fierce in their evil, they have lost all natural affection to their own Kin and Country, breaking all truces and compacts; brother betraying brother, the Son the Father, and many betraying their own trust, and so the reputation and Estates of others, and ofttimes their lives too; and on the contrary, hating all that are good; Papists against Protestants, and Malignants against true Professors; as these late Wars have abundantly verified.  
Twelfthly, Lovers of pleasures more than lovers of God; which is the complexion of false Professors in these days; whose judgement and practice tend to wantonness, setting aside the love of God, as a feigned notion, making God indeed, to be nothing; affirming most blasphemously, that their reason is God.  
Thirteenthly, In Vers. 6. Creep into Houses, leading captive silly Women, laden with sins, led away with divers lusts: This most sadly suits to these pernicious times, as appears by those Ranting Priests, or Teachers, who in private Preach and practise Doctrines of Adulteries, and running away with other men's Wives.  
Fourteen, In Vers. 8. Resisting the truth as Jannes and Jambres did Moses: Just so now, swarms of those that are unsound in the truth, make it their whole business to bring the sound conscionable Ministers of Christ into contempt, accounting it a great piece of Religion so to do.  
Fifteenthly, 'tis prophesied in 2 Pet. 2. Vers. 1. There shall be false Teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them: Which is woefully fulfilled in these times; wherein those that take upon them the notion of Teachers, and their followers (not to mention their innumerable other Heresies) have affirmed, that Christ is a carnal or fleshly thing: That those that are grown Christians may go to God immediately without a Christ. Others go higher; that Christ did not rise again. Others yet higher; Contemning him by the notion of the man dying at Jerusalem. Thus first in their blasphemous opinions, they deny the Lord Christ that bought them; that bought them, not only in the judgement of Charity, which is not the full weight of the Apostles aggravation of their sin; but also bought them, in laying down a sufficient price for all sinners, and so for them; yea further, bought them in taking upon him the common nature of all men, bringing it nearer to him then the nature of Angels, Heb. 2. whereby he makes mankind saveable (denying it to lapsed Angels.) Yea last, bought them, in preaching to them in the Gospel that he died for sinners indefinitely, offering himself and salvation by his blood unto them, beseeching them to receive him by faith, and he will actually save them. Secondly, They deny him in their impious practices, (called A trampling of Christ, Heb. 10.29.) For Vers. 3. 'tis here said, Through covetousness, they make merchandise of you. Verse. 13. They count it pleasure to riot in the day time, and are spots and blemishes, while they feast with you. Vers. 14. Having eyes full of adultery, that cannot cease from sin, beguiling unstable souls; an heart exercised with covetous practices, etc. Are gone astray from the right way unto the way of Balaam, who loved the wages of unrighteousness, Vers. 17. Wells without water, and Clouds carried with a tempest, Vers. 18. Speaking great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness those that were escaped from them who live in error, Vers. 19 Who promising them liberty, they themselves are the servants of corruption. Vers. 20. For if after they have escaped the pollutions of the World, THROUGH THE KNOWLEDGE OF THE LORD AND SAVIOUR JESUS CHRIST, they are again entangled therein and overcome, the later end is worse with them then the beginning. O what a lively Iconisme and Character is this of these times; limbing forth to the life, the heretical impious persons thereof, that deny Christ in practice also. Evil opinions will not be alone, without evil practices. If men teach errors and heresies it must be for some advantage. They do as in Vers. 3. through covetousness make merchandise of their auditory. Their hearts being exercised, as 'tis in the fourteenth Verse, with covetous practices, they vent wicked strange Doctrines, and thereby as Vers. 15. receive of their followers the wages of unrighteousness, as Balaam did of Balaak for coming to curse and seduce the people of Israel. So they make merchandise of Professors; selling their souls to sin and Hell, for the gain they receive by teaching such Doctrines: And on the other side, if people will maintain such Impostors, for teaching such their Doctrines, there must be something in those Doctrines that must exceedingly please that people. Now the two ingredients mentioned in this Chapter, and Preached in this Age by these Varlets, please unsound hearted Professors exceeding well; namely, Doctrines of adultery, of lusts of the flesh, and of much wantonness; and Doctrines of heresy, that there is no need of a Christ, no need to labour or trouble themselves with faith and repentance, and the rules of the Gospel. Though they were once carried on in a way of reformation, in and through the knowledge of Christ, yet now they may lay aside Christ, and 'tis their LIBERTY so to do; and their corruption of practice is their perfection, as they openly profess it in these evil days; and though in the judgement of the Scriptures and of good men, they are as BRUTE BEASTS, and SPOTS, and BLEMISHES to the beauty of the Church; yet they count it pleasure to riot, in the day time of the Gospel, and if need be of the natural day; and sporting themselves in their lascivious ways, though good men count them deceive. But that, nor our ears, nor this place will bear it, many horrid particulars might be here recited, of the practices of these times. They speak great swell (but are but) WORDS, and of vanity: Though they seem to be Wells, yet not to hold the waters of life, Doctrines of godliness; but only pits to catch men's souls in. And though they seem to be high, they are but Clouds, and not set to rain and drop down the Doctrines of truth; but empty Clouds carried up and down with the tempests of temptations, of motions of their lusts, and admiration of a fresh auditory, to adore them for their licentious and flesh-pleasing Doctrines.  
Sixteenthly, 'tis prophesied in 2 Pet. 3.3, 4. That in the last days there shall be Scoffers, walking after their own lusts, and saying, Where is the promise of his coming, for since the Fathers fell asleep all things continue as they were from the beginning of the Creation? Most exactly fulfilled in these days; thousands of people alleging the Scriptures (as these do) for their licentiousness, but refuse them where they are against them. They settle themselves in a way of walking after their own lusts, and then turn Scoffers and despisers of the Doctrine of Heaven and Hell, and the immortality of the soul; as mine, and others ears in part can witness.  
Seventeethly, and lastly, 'tis prophesied in Judas, Verse 18, 19 That those scoffers in the last times, walking after their own ungodly lusts, should separate themselves, but are sensual, not having the spirit. A most high impudence; yet fulfilled in these times upon many. These scoffers openly making local Heaven and Hell, and the reunion of soul and body after death, a mere fiction; they utterly make void the whole frame and System of the Scriptures, wherein we are taught the spirit, and do receive the spirit, 2 Cor. 3. and yet will pretend the spirit. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mere vegetable, or animals, in comparison of the spirit of grace; yea, live most sensually and contrarily to the operation of the spirit where it dwells, and yet pretend to have the spirit. They 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they separate, segregate, or put a notion of distinction on themselves in their own opinion, that they have the spirit; that they are better than others that are more strict, and yet the Apostle will allow them to be but animals at the best; yea Bruit beasts, as ye heard, 2 Pet. 2. as their lives testify against them, in that they walk after their own lusts, and not after the rules and ruleings of the spirit, as it acts in them that have indeed the holy spirit.  
Thus ye have a short survey of the mighty mass of evils of the last days; ye have had also a parallel of those sins, and these present times we now live in. And not only here in these Nations we live in, but of other Nations beyond the Seas, especially where peace and liberty have abounded after great troubles. Their rotten hearted men, their hellish Books, and Writings, and so their damnable opinions and ways of practice, have been transmitted hither, so that the whole Earth, the whole Christian World is corrupted before the Lord.  
What therefore can we expect, but that the Lord should take up some such resolutions as he did, Gen. 6. immediately afore the Flood; to bring an universal destruction or desolation upon the generality of them that are called Professors or Christians, called there the Sons of God.  
And surely (a thing to be trembled at) God hath not been silent to tell as well what shall be the judgement upon the sins of the last times; as the sins of the last times: And therefore if the sins of the last times be ours, the judgements of the last times will be ours, unless some effectual course be taken: For God's threaten are conditional in the meaning, however expressed, as we see in the story of Nineveh.  
Though judgements are threatened in the same places of Scripture where we had the sins fore-prophesied. (2 Tim. 3.1. Those last impious times, shall be perilous times. And 2 Pet. 2. Verse 1. & 8. they shall bring upon themselves swift destruction, whose judgement now of along time lingereth not, and their damation slumbereth not. 2 Pet. 3.10. The day of the Lord will come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the Earth also, and the works that are therein shall be burnt up:) Yet in the same Scriptures are directions for escape to them that repent and believe and pray. For the Apostle there tells us, Vers. 11. Seeing all these things shall be dissolved, what manner of persons ought we to be in all holy Conversation, and Godliness. And what then? What shall this avail against an epidemical disease of sin, and a general ruin upon the Earth? The Apostle answers both there, and Chap. 2. That the destruction shall be to the wicked, not to the godly; his words there in 2 Pet. 3. Vers. 13. are, Nevertheless we according to his promise, expect new Heavens, and a new Earth, wherein dwells righteousness. And in 2 Pet. 2.4, 5. etc. to Ver. 10. his words and comforts are, That God kept the obedient Angels, though the sinning Angels he cast down to Hell. And though he spared not the old World, yet he saved Noah the Preacher of righteousness, etc. And albeit he turned the Cities of Sodom and Gomorah into ashes, yet he delivered just Lot, etc. And upon, or from all, the Apostle draws an universal close of comfort, that the Lord knoweth how to deliver the godly out of temptations, though he punish the ungodly.  
You see then it shall not be in vain for the little flock of the godly to humble and pray, when an universal storm is coming. If there had been but ten righteous in Sodom, it had been spared. One wise Woman in Abel delivered the City. And Jer. 5.1. to the same purpose. So Ezek. 9.4. Mal. 3.16, 17. And the Prophet speaks in general, Isa. 3.10. Say to the righteous it shall be well with them.  
Therefore, whereas the profane Heretics, adulterous swearers, blasphemers, Atheists, Papists, debauched men, have been eaten up by the late Wars, by thousands, and a kind of religious irreligious swarm and spawn of Heretics, adulterers, swearers, blasphemers, Atheists, and all sinning miscreants, are risen up in their stead, whose sins are worse, because sinned upor pretended principles so to do, and may so do, and therefore the cry of their sins greater, let us that fear the Lord indeed, cry mightily to the Lord, that through the blood of Christ, that cries better things than the blood of Abel, we may outcry their sins: Their sins are still extant and insolent, new Wars threatened; 'tis no time for true Christians to be secure. So shall the Catastrophe be to us as to the Israelites going to War with Canaan; if the achan's be punished and the godly Israelites humbled, Canaanites (though once their Brethren, yet worshipping God according to the inventions of men, and not accepting Peace, according to God's rule when offered) are overthrown, and the Israelites possess their Land. This is more considerable because Joshua is made a type of Christ, and called Jesus, and the rest in Canaan a type of our rest in a glorious estate on Earth, Hebr. 4. (weigh the Chapter, and the Original they that can, and they shall find it so.) And what is said in that first of Joshua, and in a particular case of that War, Vers. 5. Is by the same Epistle to the Hebrews, Chap. 13. applied to all believers, in all cases: And that which is spoken in that first of Joshua, that all the ground ●he Israelites shall tread on should be theirs, is promised to all believers according to Dan. 2. Dan. 7. etc. in Revel. 20.  
Amen.