THE
FOVRTH
DAY
WORKE
BY
GOD
MENTIONED
GEnesis
the
first
chapter
.
MOyses
prosecutynge
the
great
workes
of
God
,
writeth
that
in
the
fourth
daye
were
made
lightes
in
the
firmament
of
heauen
,
which
myght
geue
lyght
to
the
earth
,
might
make
difference
betwene
daye
and
nyght
,
betwene
lyght
and
darknes
,
and
myght
be
for
signes
and
for
tymes
,
and
for
dayes
,
and
for
yeares
.
There
were
two
such
lightes
made
,
the
one
greater
to
gouerne
the
day
,
the
other
lesse
to
gouerne
the
night
:
to
the
which
also
are
adioyned
the
starres
.
These
questions
therfore
in
this
place
are
to
be
discoursed
.
1
What
are
the
offices
of
the
Sonne
and
Mone
,
and
how
they
be
for
signes
and
tymes
.
2
Whether
there
be
distincte
circles
in
heauen
,
and
the
same
be
driuen
about
with
a
sure
&
certen
motion
.
3
Whether
by
the
mouing
of
the
circles
,
there
be
any
concent
or
harmonie
brought
forth
.
4
Whether
the
Starres
haue
lyfe
,
5
Whether
the
Starres
and
the
celestiall
mouinges
do
bringe
to
passe
any
thinge
vpon
these
inferior
bodies
As
touchinge
the
firste
question
,
1.
First
both
are
called
lights
,
wherof
is
manifest
,
that
in
kinde
they
are
brought
forth
,
that
they
may
encrease
and
make
perfecte
the
lighte
.
2.
Secondly
,
when
as
both
do
shew
lyghte
,
so
notwithstandinge
are
the
offices
of
theire
geuinge
lighte
distinguished
,
that
the
one
moste
clearly
doth
shyne
,
and
doth
strayghtwayes
drme
awaye
all
darkenes
:
the
other
doth
not
shyne
so
clearly
,
and
doth
admitte
some
darknes
although
it
doth
make
the
same
somwhat
lesse
.
1.
cor.
15.
Thee
is
one
maner
lyghte
of
the
Sonne
another
of
the
Mone
,
another
of
the
Starres
3.
Thirdlye
this
dyuerse
power
in
geuinge
lighte
,
is
the
cause
that
the
one
shyninge
it
is
day
,
the
other
shining
it
is
night
.
Which
reason
euen
in
Moises
wordes
is
expressed
.
4.
Fourthly
this
diuersitie
in
geuing
light
bringeth
to
passe
that
men
also
may
discerne
theire
deedes
,
and
may
appoynte
the
day
to
labour
,
the
night
to
rest
:
yea
and
brute
beastes
do
appoynt
to
themselues
a
certayne
difference
.
Psalme
.
10.
●
.
He
hath
made
the
Moone
for
certayne
seasons
and
the
Sonne
knoweth
his
goinge
downe
.
Thou
makest
darknes
&
it
is
nighter
in
it
go
abroade
all
the
beastes
of
the
wood
,
the
Lyons
roaring
gape
after
their
praye
,
that
they
may
seke
theire
meat
at
God
.
The
Sonne
riseth
,
and
they
are
gathered
back
and
lye
down
in
theire
dennes
,
man
goeth
out
to
his
worke
and
to
his
laboure
vntill
the
eueninge
.
5.
Fiftly
.
The
Sonne
is
so
made
of
god
that
it
warmeth
and
dryeth
:
The
Moone
doth
gently
make
colde
and
moyste
.
Which
temperature
is
so
necessarie
in
these
inferior
thinges
,
that
without
it
neither
liuinge
creatures
,
neither
any
thinges
els
mighte
abide
,
Peraduenture
the
firste
lighte
mighte
haue
sufficed
,
to
note
the
difference
betwene
lighte
and
darknes
:
but
it
was
conuenient
that
newe
bodies
shoulde
be
broughte
foorth
,
in
which
other
&
greater
force
shoulde
be
,
to
nourishe
and
preserue
those
thinges
which
are
in
the
earthe
.
And
therfore
aswell
with
the
heate
and
drinesse
of
the
Sonne
,
as
with
the
colde
and
moystnes
of
the
Moone
all
things
in
the
wombe
of
the
earth
are
nourished
,
broughte
forthe
,
take
theire
increase
,
and
so
all
generation
and
nutrunente
floweth
from
them
into
these
inferior
things
.
6.
Sixtly
:
Moreouer
,
the
motions
of
the
Sonne
&
Mone
chiefly
,
wherby
euery
day
they
are
caried
and
recaried
from
the
east
into
the
west
,
in
certayne
spaces
of
tymes
,
and
from
the
southe
towarde
the
northe
,
do
shew
a
greate
commoditie
.
For
not
onely
light
and
darkenes
,
but
also
heate
and
colde
,
with
a
certayne
most
apte
proportion
are
dispersed
abroade
otherwhyle
by
these
regions
,
otherwhyle
by
other
regions
of
the
world
:
which
thinges
as
they
are
necessarie
to
the
good
constitution
of
mens
bodies
,
so
do
they
more
auayle
then
can
be
spoken
to
the
alteration
of
the
earthe
if
selfe
,
and
to
the
ordinarie
encreasse
of
all
thinges
that
come
forthe
in
it
.
Nether
yet
coulde
the
earthe
,
or
men
abyde
,
withoute
ceassinge
in
one
place
continuall
lighte
or
continuall
darknes
,
or
els
continuall
heate
or
continuall
colde
:
wherefore
euen
moste
necessarie
was
this
moderation
which
followeth
thorow
the
appoynted
motion
of
the
heauenly
bodies
.
7.
Seuenthly
.
Out
of
these
things
it
appeareth
howe
the
Sonne
and
the
Moone
are
,
according
to
the
sayinge
of
Moses
,
for
certayne
seasons
,
and
for
dayes
and
for
yeares
.
The
dayly
and
moste
swifte
motion
from
the
East
into
the
West
doth
describe
vnto
vs
dayes
and
nightes
:
and
that
same
more
slowe
motion
from
the
South
into
the
North
doth
describe
vnto
vs
yeares
,
and
the
parts
of
the
yeare
,
that
is
to
say
,
the
Springe
,
the
Sommer
,
the
Autumne
and
Winter
with
theire
effectes
.
And
so
we
doo
counte
and
distinguishe
tymes
,
accordinge
to
the
diuersitie
of
such
maner
of
motions
:
so
that
it
is
not
altogether
sayd
amisse
of
the
Philosophers
,
that
Tune
,
is
the
numbringe
of
motion
.
And
vnto
onely
man
it
is
geuen
,
as
a
greate
benefite
,
to
be
able
to
note
those
motions
,
and
to
gather
the
distances
of
tymes
by
them
.
8.
Eyghtly
.
The
Sonne
and
the
Mone
are
for
tokens
vnto
men
,
which
happeneth
two
maner
of
wayes
.
1.
The
one
,
when
as
by
a
certayne
ordinarie
reason
they
stande
still
,
goe
forwarde
,
or
goe
backwarde
:
and
eyther
are
ioyned
together
,
or
are
opposite
,
or
do
suffer
eclipse
:
also
when
they
shewe
forthe
raynebowes
or
mistye
circles
about
the
Sonne
,
Moone
or
Starres
,
to
be
sene
,
by
which
things
fayre
wether
,
tempestes
,
and
many
effectes
are
wonte
to
folowe
in
the
earth
,
which
because
with
longe
tyme
and
diligent
markinge
they
are
perceiued
,
and
therfore
may
nowe
&
than
be
also
soresene
of
vs
,
let
the
place
of
Mathew
.
cha.
16.
as
concerninge
the
heauen
lokinge
redde
be
added
.
2.
The
other
,
some
thinges
are
sene
to
happen
in
the
Sonne
and
Moone
contrarie
to
the
course
of
nature
,
the
which
are
wonte
to
portend
or
shewe
something
to
mankind
,
&
to
denounce
the
anger
or
merey
of
God
towardes
vs
.
The
Sonne
and
the
Mone
stode
vmnoueable
,
while
Iehosue
did
ouer
come
:
Iosue
10.
That
Ezechias
the
kinge
mighte
knowe
that
he
shoulde
recouer
his
healthe
,
both
the
Sonne
and
the
shadowe
in
the
dyall
went
back
2.
Kynges
.
20.
That
Eclipse
of
the
Son
worthie
of
remembraunce
,
at
the
death
of
Christ
happened
contrarie
to
naturall
order
,
Augustine
bearinge
witnesse
in
the
80.
epistle
to
Hesychius
,
&
in
his
boke
De
ciuitate
Dei
the
3.
boke
chapt
.
15.
Hierome
vpon
Mathew
.
&c.
and
the
writers
of
histories
do
shew
many
things
in
their
commentaries
.
Of
these
thinges
in
generall
Christe
saieth
Luke
21.
There
shal
be
signes
in
the
Sonne
and
in
the
Moone
and
in
the
Starres
&c.
nether
are
there
wan
tynge
some
,
amonge
whom
is
Iunilius
Africanus
,
which
do
interprete
the
Sonne
&
the
Mone
to
be
signes
,
because
aswell
those
that
sayle
in
the
sea
,
as
those
which
trauell
in
the
wildernes
,
haue
regarde
vnto
them
,
and
by
their
guidaunce
they
learne
how
they
muste
directe
theire
iorney
.
And
thus
much
of
the
offices
of
the
Sonne
and
the
Mone
.
That
there
are
distinct
circles
,
the
situation
of
the
Starres
do
manifestlye
shewe
,
when
as
some
are
in
an
higher
place
and
some
in
a
lower
:
beside
that
we
do
playnly
se
that
some
Starres
are
caried
about
more
swiftly
and
some
more
slowly
.
As
for
the
number
of
the
circles
the
scripture
doth
not
define
them
:
and
otherwise
doth
the
olde
Astronomers
,
otherwise
doth
the
newe
determine
:
yea
and
not
at
this
present
amongest
the
Astronomers
that
nowe
be
,
is
there
any
agrement
therof
.
But
that
they
be
moued
by
p●●
scripte
lawes
or
order
,
it
is
both
found
by
the
longe
obseruation
of
tymes
,
and
the
scripture
doth
not
dissemble
it
.
For
that
I
maye
omitte
the
words
of
the
preacher
lastly
rehearsed
,
thus
do
we
read
Psal.
104.
He
hath
made
the
Mone
for
apoynted
seasons
,
and
the
Sonne
knoweth
his
going
downe
.
Iob●
31.
it
is
saied
,
The
Mone
moueably
going
.
and
the
38.
chapter
.
God
alone
is
shewed
to
bringe
to
p●●●e
verie
greate
thinges
by
his
prouidence
,
and
amongest
the
rest
to
sette
lawes
also
to
the
motions
of
the
Starres
;
in
which
,
man
can
performe
nothing
.
Wat
thou
bynde
(
saieth
he
)
the
sweete
influences
of
the
seauen
Starres
?
after
the
letter
.
lib.
2.
cap.
9.
&
10.
supposeth
it
to
be
more
then
neadeth
,
specially
sith
the
knowledge
of
suche
matters
doth
littell
or
nothinge
auaile
to
godlines
.
¶
Let
vs
go
forwarde
to
the
thirde
question
.
It
is
apparaunte
that
this
opinion
came
first
from
Pythagoras
:
that
is
to
say
,
that
the
celestiall
circles
because
they
be
most
large
and
set
one
vpon
another
,
and
that
they
all
in
like
maner
are
driuen
aboute
continually
with
a
certen
moderation
:
geue
a
moste
swete
sounde
,
and
a
playne
musicall
harmonie
:
Cicero
in
somnio
Scipionis
and
other
wirters
make
mention
of
it
.
Some
sinatterers
in
diuinitie
,
to
the
ende
that
that
lie
may
be
smothed
,
do
bringe
forthe
these
wordes
of
the
38.
of
Iob.
Who
shall
shew
the
reason
of
the
heauens
,
or
who
shall
make
the
concente
or
tune
of
the
heauens
to
sleepe
?
But
in
fewe
woordes
I
aunswere
,
denyinge
simply
any
consent
or
tune
to
be
brought
out
of
the
motion
of
the
heauenvly
circles
.
The
reasons
of
the
Pithagoreans
are
ouerthrowe
with
small
adoe
:
but
lest
I
should
lese
tyme
in
this
matter
,
I
had
rather
the
confutation
shoulde
be
gathered
out
of
Aristotle
de
coelo
lib.
2.
cap.
9.
than
to
be
l●ked
for
of
me
.
And
wheras
it
is
certayne
that
Pithagoras
broughte
forthe
almost
all
his
opinions
in
certayne
darke
senses
or
allegories
:
it
is
more
probable
that
he
woulde
with
suche
excogitate
or
depe
reason
shewe
and
commende
the
wonderfull
obedience
and
agrement
of
all
thinges
,
but
chiefly
of
heauenly
creatures
,
in
performinge
diligently
the
dueties
which
tende
to
the
settinge
forth
of
the
power
and
prouidence
of
God
,
than
any
outwarde
or
corporall
concent
,
as
we
may
perceaue
in
musical
instrumentes
.
In
which
sense
we
are
accustomed
to
save
in
a
Church
,
schole
,
or
commonwelth
well
ordered
,
in
which
euerie
one
do
theire
dutie
with
greate
concorde
,
that
there
is
a
certayne
very
beautifull
harmonie
to
be
sene
.
Furthermore
that
place
in
Iob
is
not
faithfully
translated
accordinge
to
the
truthe
of
the
Hebrue
,
but
thus
it
oughte
rather
to
be
read
:
Who
shal
number
the
cloudes
in
wisdom
,
or
who
shal
make
the
bottels
of
heauen
to
rest
?
where
the
worde
Nebel
signifieth
a
waterbudge
or
a
bottell
,
and
so
those
which
are
most
skilfull
Hebricians
do
note
in
that
place
.
And
althoughe
otherwhile
the
same
worde
do
signifie
a
musicall
instrument
:
notwithstandinge
because
words
goe
before
of
the
cloudes
,
out
of
which
as
out
of
bottels
,
it
is
manifest
that
water
is
largely
powred
,
the
reason
of
the
texte
dothe
require
,
that
so
as
I
saye
it
muste
be
expounded
.
Let
no
man
therfore
rashly
abuse
the
wordes
of
the
scripture
to
establishe
an
absurd
or
vnlikely
opinion
.
The
fourthe
question
is
,
whether
the
Starres
haue
lyfe
?
This
question
I
do
not
therfore
onely
touche
,
because
Plato
in
Timaeo
and
his
folowers
,
Cicero
shewinge
the
same
in
lib.
2.
De
Natura
deorum
,
do
defyne
the
Sonne
the
Moone
and
the
other
Starres
to
be
liuinge
thinges
endued
with
mynd
and
reason
,
and
to
feede
of
humors
which
euery
day
they
drawe
vpward
,
finally
to
be
Gods
:
but
also
because
the
scripture
doth
witnesse
,
that
there
were
some
among
the
Iewes
did
beleue
the
like
thinges
,
for
2.
kinges
23.
chapiter
it
is
shewed
,
that
some
did
burn
incense
to
the
Sonne
,
the
Moone
the
Planetes
,
and
the
whole
hoste
of
Heauen
:
and
that
there
were
horses
and
charrets
dedicated
to
the
Sunne
:
Moreouer
because
the
Manichaei
a
kinde
of
heretiques
,
besides
the
straunge
dotinge
dreames
,
which
Augustine
agaynste
Faustus
Manicheus
libr.
20.
cap.
9.
doth
wryte
that
they
inuented
of
the
Sonne
and
the
Moone
,
they
thought
also
that
they
ought
to
be
worshipped
:
the
which
is
gathered
out
of
Augustine
.
Epistola
74.
ad
Deuterium
episcopum
,
agaynste
Faustus
Manichaeus
lib.
5.
cap.
40.
and
De
Genesi
contra
Manichaeos
lib.
1.
cap.
3.
lib.
2.
cap.
25.
also
Disputatione
prima
contra
Fortunatuni
.
But
that
the
Starres
by
no
meanes
are
to
be
worshipped
euery
man
by
him selfe
maye
determine
,
which
doth
onely
marke
the
scripture
to
shewe
playnlye
that
they
are
creatures
made
of
God
in
a
certen
tyme
.
And
it
is
manifest
,
that
the
honoure
which
is
due
to
the
Creator
,
by
no
meanes
oughte
to
be
geuen
to
the
Creatures
,
Romans
1.
&c.
And
Iosias
the
kinge
is
openly
praysed
2.
kinges
23.
which
did
take
awaye
such
idolatrous
customes
.
Ier.
also
the
7.
and
44.
chapters
doth
most
sharply
chide
,
&
threateneth
greuouse
punishmentes
to
them
which
did
sacrifice
to
the
Starres
:
specially
sith
that
Deute.
17.
the
worshippinge
of
Heauenly
bodies
whatsoeuer
they
were
is
playnly
forbidden
,
and
the
transgressors
are
commaunded
to
be
punished
with
the
payne
of
stoninge
.
Men
were
induced
to
so
greate
idolatrie
at
that
tyme
specially
,
that
they
did
falsely
suspecte
,
that
the
Starres
had
lyfe
,
and
were
delighted
with
false
worship
.
But
that
they
haue
not
lyfe
appeareth
by
this
,
that
in
Genesis
the
1.
and
9.
chapters
,
where
those
thinges
are
reckened
vp
,
vnto
whom
a
lyuinge
soule
is
geuen
:
onely
men
,
fishes
,
byrdes
,
crepinge
thinges
and
liuinge
thinges
remayninge
vpon
the
earth
,
are
rehearsed
:
but
the
Starres
are
excluded
out
of
that
number
.
And
that
man
onely
is
endued
with
reason
,
and
also
amonge
bodily
substances
,
is
more
euidente
,
than
that
it
oughte
to
be
proued
with
any
argumentes
:
which
reasone
will
worthely
suffise
vnto
wittes
not
ouer
curiouse
.
To
gather
,
by
theire
motion
or
by
theire
certayne
offices
,
that
they
haue
lyfe
,
it
is
not
necessarie
:
for
many
thinges
destitute
of
lyfe
,
bothe
do
naturally
,
and
also
suffer
:
as
artificial
fier
shineth
,
burneth
,
kindleth
,
moueth
and
is
moued
:
also
water
floweth
,
is
moued
with
great
violence
or
force
&c.
also
pretiouse
stones
,
herbes
and
other
symples
haue
theire
force
:
and
yet
no
man
for
these
considerations
will
attribute
lyfe
to
them
.
And
wher
as
the
scripture
doth
saye
,
the
Sunne
knoweth
his
goinge
downe
,
let
the
Heauens
be
glad
,
and
let
the
Earthe
reioyce
&c.
these
must
be
taken
as
spoken
by
a
metaphor
or
prosopei
,
as
also
ful
oft
the
Autors
of
holy
bokes
accustomably
vse
such
kynd
of
figurs
.
As
example
,
Psal.
114.
The
sea
saw
it
&
fled
.
Iordade
was
driuen
backward
.
The
Mountanes
leaped
as
rammes
,
&
the
litle
hills
as
lammes
,
what
meanest
thou
o
Sea
that
thou
diddest
flye
&c.
Therfore
rightly
do
Lactantius
Firmianus
.
lib.
2.
institutionum
diuinarum
cap.
5.
Hierome
expoundinge
the
45.
chapter
of
Esay
.
Basil
.
in
lib.
de
opere
septem
dierum
.
and
Damascenus
folowing
him
libr.
2.
de
Orthodoxa
fide
cap.
6.
determyne
that
the
Starres
are
withoute
lyfe
and
do
lacke
sense
.
And
although
August
.
who
was
noseled
in
the
Platonicall
discipline
,
doth
seeme
in
Enchiridio
ad
Lauréntium
and
de
Genesi
ad
literam
lib.
2
cap.
18.
to
leaue
it
in
doubte
:
yet
in
his
booke
ad
Orosium
contra
Priscillianistas
&
Origenistas
he
doth
openly
say
thus
:
furthermore
as
touching
the
Sonne
and
the
Moone
and
the
rest
of
the
Starres
,
that
they
be
celestiall
bodies
we
see
,
but
that
they
be
liuinge
bodies
we
see
not
.
Where
after
a
few
wordes
he
addeth
,
these
thinges
are
not
so
set
out
in
the
scriptures
,
that
the
knowledge
of
them
is
commended
vnto
vs
.
This
is
morcouer
to
be
considered
,
that
in
his
retractations
lib.
2.
whereas
certayne
things
are
spoken
agaynste
Faustus
Manichaeus
libr.
14.
touchinge
the
Sonne
and
the
Moone
,
as
thoughe
they
had
sense
and
therfore
exalted
diuers
theire
worshippers
,
he
geueth
this
admonition
,
that
those
wordes
are
to
be
taken
as
spoken
Metaphorically
.
And
he
wrot
these
bookes
,
after
them
in
the
which
he
seemed
to
doubte
.
Which
thinges
seinge
they
are
so
,
it
is
euidente
that
Origenes
which
goeth
altogether
in
the
steps
of
the
Platonians
and
pronounceth
that
the
Stars
haue
lyfe
,
is
in
no
wife
to
be
harkened
to
.
And
I
am
in
doubte
that
that
,
which
is
thought
to
be
,
is
not
the
minde
of
the
Philosophers
:
for
it
is
to
be
beleued
that
they
did
not
thinke
that
in
deede
the
Starres
were
indued
with
lyfe
,
as
we
saye
that
men
,
birdes
,
fishes
,
and
such
lyke
are
:
but
rather
that
they
spake
so
by
a
Metaphor
or
els
truely
that
by
an
Allegorie
they
fayned
that
there
was
life
&
reason
in
the
starres
:
whereby
they
might
more
euidently
declare
,
that
in
a
most
decent
order
,
and
as
it
were
in
a
measure
they
do
finish
theire
motions
,
euen
as
though
after
the
maner
of
men
,
they
were
indued
with
reason
.
Now
lastly
it
is
expedient
that
I
should
goe
thorow
with
the
fift
question
,
Whether
the
starres
and
the
celestiall
motions
do
bring
to
passe
any
thing
vpon
these
inferiour
bodies
.
It
is
to
be
vnderstanded
that
about
the
yeare
380.
(
in
which
season
Augustine
liued
)
there
was
a
certaine
Spaniard
named
Priscillianus
,
which
dispersed
thorow
the
Churches
many
false
opinions
taken
partly
of
the
heretikes
called
Gnostici
,
partely
of
the
heretikes
called
Manichaei
:
and
among
the
rest
,
he
taughte
that
the
doinges
of
men
were
gouerned
by
the
motions
of
the
starres
,
and
that
the
bodie
of
man
was
so
compounded
that
certaine
signes
of
the
circle
of
the
Zodiac
did
rule
certaine
partes
&
members
:
and
some
other
things
like
these
.
Neither
are
ther
wanting
at
these
dayes
,
some
which
are
delighted
with
such
foolish
toyes
.
I
haue
also
marked
some
of
the
schoole
writers
to
graunt
,
that
the
starres
do
moue
and
encline
the
wils
of
men
.
That
I
may
therfore
aunswere
the
question
,
and
encounter
vnsauery
errours
,
it
is
meete
to
distinguish
the
inferiour
bodies
:
for
there
are
some
which
are
brought
forth
&
haue
their
being
in
the
ayer
,
the
earth
,
the
water
,
and
the
same
partly
are
without
life
,
partly
haue
life
,
hauing
only
a
vegetatiue
or
els
a
sensitiue
life
.
The
other
I
vnderstand
to
be
mens
bodies
:
and
so
whole
man
consisting
of
soule
and
bodie
,
and
not
vegetatiue
or
sensitiue
onely
,
but
also
endued
with
reason
.
As
touching
the
inferiour
bodies
of
the
former
kinde
,
as
there
is
great
diuersitie
of
them
,
so
a
good
parte
of
them
seemeth
to
consist
&
to
be
gouerned
with
the
motion
and
power
of
the
heauenly
bodies
:
the
which
some
do
endeuour
to
proue
with
some
argumentes
and
examples
.
First
:
Those
Meteores
or
high
thinges
(
say
they
)
which
are
seene
in
the
ayre
,
as
comets
or
blasing
starres
,
misty
circles
about
the
Sonne
,
Mone
,
or
Starres
,
lightnings
,
thunders
,
raine
,
haile
,
do
chieflie
come
from
the
starres
,
whereby
some
obseruing
the
situation
of
the
sta●res
,
do
foreshew
such
Meteors
to
appeare
.
And
Aristotle
in
his
first
booke
of
Meteors
the
second
chapter
,
among
principles
doth
determine
,
that
it
is
to
be
graunted
,
that
those
things
which
happen
in
the
inferiour
worlde
,
ought
to
be
esteemed
as
taken
of
the
motion
and
efficacie
of
the
celestiall
circles
.
Secondly
,
Those
thinges
which
grow
out
of
the
earth
as
hearbs
,
trees
,
fruites
,
corne
,
and
such
like
,
all
men
holde
as
a
thing
confessed
,
to
be
verie
much
holpen
by
the
warmth
of
the
Sonne
and
the
moystnes
of
the
Moone
:
and
it
is
found
by
proofe
that
●●●●cetie
doth
follow
where
the
deaw
or
raine
wanteth
,
yea
and
the
Scripture
it selfe
doth
witnesse
it
.
2.
Sam.
23.
and
1.
Kings
.
17.
Thirdly
.
The
bodies
of
all
liuing
thinges
are
fostered
and
nourished
wyth
the
warmth
of
the
Sun
:
moreouer
accordinge
to
the
motion
of
the
Moone
they
are
afferted
with
●undrie
chaunges
,
of
which
sort
is
,
that
humors
chiefly
are
somewhile
encreased
somwhile
diminished
.
Moreouer
the
Sunne
is
thought
to
helpe
to
generation
;
in
so
much
that
some
men
haue
not
fear●●
to
say
that
man
is
engendred
of
the
Sunne
and
the
Moone
.
Many
thinges
also
are
sayd
of
the
offices
of
the
Sunne
and
Moone
,
whereby
these
things
seeme
to
be
established
.
Fourthly
.
Inumerable
thinges
there
are
,
which
with
the
Sunne
the
Moone
,
&
the
starres
do
communicate
diuerse
affections
,
and
haue
a
certeine
Synpathia
or
like
affection
or
passion
with
them
.
The
ma●igold
and
lupine
being
hear●es
,
are
●●●tinually
moued
about
with
the
son
.
Crabbes
,
oysters
,
cockels
,
and
the
fishe
called
Echinus
,
are
filled
whyle
the
Moone
encreaseth
,
contrarywyse
when
she
is
minished
,
there
is
lesse
fishe
in
them
.
Moreouer
the
Moone
doth
drawe
to
,
and
driue
away
the
returninge
tides
of
the
sea
,
whereof
more
is
to
be
seene
in
Plin.
lib.
2.
chapters
4.41.97.98.99.100.101
.
also
lib.
18.
cap.
27.
Although
these
thinges
are
probably
spoken
,
yet
wee
muste
defyne
that
the
thinges
whyche
happen
in
these
inferiour
bodies
,
are
by
no
wayes
broughte
to
passe
by
the
power
of
the
celestiall
bodies
or
of
the
Starres
.
The
reasons
are
in
readines
.
1
Vnto
God
alone
,
who
is
the
onely
author
of
all
good
things
,
and
doth
create
nothinge
in
vayne
,
but
gouerneth
the
thynges
whyche
he
hath
created
by
hys
prouidence
,
all
these
effectes
oughte
to
be
ascribed
:
as
also
he
verely
hath
once
geuen
to
inferior
thynges
those
powers
and
qualities
from
the
beginninge
,
that
of
their
owne
nature
by
themselues
they
should
bring
foorth
such
effecte
and
should
receiue
no
helpe
of
other
thinges
.
The
which
in
the
confutation
of
the
former
argumentes
I
will
make
manifeste
by
the
Scriptures
.
2
If
the
offices
of
the
Sunne
the
Moone
and
Starres
be
nombred
,
it
is
not
expresly
found
in
the
Scriptures
,
that
it
is
committed
vnto
them
,
that
they
shoulde
imparte
or
infuse
anye
actions
into
these
inferiour
bodyes
by
themselues
or
by
their
motion
:
but
that
chiefelye
is
attributed
to
them
,
that
they
geue
light
,
they
rule
the
day
&
the
nighte
,
they
discerne
lighte
from
darkenes
,
they
are
for
signes
,
finally
they
are
for
seasons
for
dayes
and
for
yeares
3
But
if
any
thinge
may
be
attributed
vnto
them
,
it
may
not
be
attributed
but
as
to
second
causes
,
and
the
same
very
farre
of
,
of
which
ther
is
no
vse
but
when
,
where
,
howe
farre
,
and
how
it
shall
seeme
good
to
God
himselfe
which
is
the
first
cause
,
and
the
cause
of
causes
.
And
so
the
Sunne
,
the
Moone
,
the
Stars
shall
scarcely
be
set
in
that
place
,
in
which
instrumentall
causes
are
wont
to
be
set
.
It
is
manifest
that
instrumentall
thinges
by
them selues
do
nothing
,
and
do
onely
so
far
profit
,
as
by
men
they
are
put
to
it
:
And
whereas
men
may
hardly
want
instrumentall
thinges
,
God
truly
euen
without
these
doth
bringe
to
passe
euery
thinge
mightely
and
quickly
.
Medicines
are
vsed
for
to
recouer
health
:
neuerthelesse
that
is
a
profe
,
that
by
them selues
they
do
nothing
,
because
many
tymes
in
vayne
they
are
geuen
,
the
diseases
in
no
case
being
driuen
away
:
yea
God
often
tymes
hath
restored
health
euen
wythout
medicine
.
Wherefore
the
Sonne
the
Moone
&
the
Starres
,
it
they
seeme
to
be
of
anye
force
to
heate
or
colde
,
to
generation
or
corruption
,
or
els
to
any
other
action
,
sure
it
is
that
by
themselues
they
performe
none
of
these
thinges
,
and
without
them
the
like
may
come
from
some
other
thinge
,
other
causes
and
h●●●es
comming
to
:
but
of
God
him
〈◊〉
are
all
things
made
perfect
,
and
(
if
I
may
●e
saye
)
thorowly
finished
.
One
planteth
,
another
watereth
,
but
only
God
geueth
the
encrease
:
and
neyther
they
which
plant
or
water
are
any
thinge
,
but
God
alone
is
all
in
all
.
1
Cor.
3.
1
Now
will
I
answere
to
theire
argumentes
in
order
.
As
concerning
the
Meteores
,
it
is
false
,
that
they
come
by
the
force
of
the
Starres
.
First
,
al
their
matter
is
beleued
to
be
brought
forth
out
of
these
inferiour
thinges
:
and
there
is
a
certain
force
in
the
earth
it self
to
cast
out
vapors
&
what
soeuer
is
of
that
sort
.
Moreouer
,
such
matter
abideth
nere
vs
in
the
ayre
,
very
farre
of
from
the
stars
,
and
is
freely
,
and
at
libertie
,
moued
,
or
driuen
,
vntill
it
haue
taken
some
conuenient
forme
.
Besides
that
,
oftentimes
the
mater
being
gathered
together
,
is
sodenly
disseuered
,
and
againe
,
when
it
is
thought
not
to
be
,
some
of
the
Meteores
come
foorth
.
As
for
the
Cometes
,
the
Philosophers
themselues
dare
not
ascribe
vnto
the
starres
.
Many
of
them
affirming
(
among
whom
is
Seneca
)
that
they
are
peculiar
stars
,
shining
by
the
commandement
of
the
highest
God
,
that
they
may
shew
some
strange
thing
vnto
men
.
Besides
that
,
what
great
varietie
of
the
Thunder
and
Lightning
is
there
:
we
,
contrary
to
the
lawes
of
the
philosophers
,
haue
felte
them
,
euen
in
the
middest
of
winter
,
and
in
colde
Regions
,
as
also
that
Snowes
haue
fallen
oftentimes
in
summer
.
Furthermore
the
violence
of
the
lightning
is
maruelous
wherwith
huge
building
are
caste
downe
,
money
is
melted
,
the
lether
of
the
purse
being
vnhurt
:
the
bone
of
the
legge
is
broken
,
&
the
flesh
without
,
remayning
whole
:
a
man
staine
,
and
no
signe
of
a
wounde
.
Of
these
I
say
,
and
the
like
,
what
reason
(
I
pray
you
)
will
they
geue
?
Wherfore
Aristotle
him selfe
graunteth
in
the
beginninge
of
his
meteorology
,
that
there
are
many
thinges
spoaken
of
this
matter
,
doubtfull
and
vncertaine
,
and
some
things
to
be
so
so
touched
.
And
if
otherwhile
they
doe
foreshew
a
Comet
,
or
some
such
thing
to
appeare
,
yet
we
must
see
again
,
how
oft
they
are
deceaued
,
and
doe
deceaue
:
how
ofte
in
like
maner
such
thinges
are
seene
,
when
as
no
man
hath
shewed
any
thing
afore
,
so
that
no
such
kind
of
predictions
are
nothing
els
,
but
light
and
vncertaine
coniectures
.
Finally
,
whereas
Aristotle
doth
define
that
all
these
inferior
bodies
are
moued
and
gouernd
by
the
motion
of
the
celestiall
bodies
,
we
will
take
it
as
spoken
of
him
,
which
hath
bent
his
minde
to
search
out
onelye
naturall
causes
,
and
humaine
wisdome
.
As
for
the
true
God
,
the
Author
and
gouerner
of
all
thinges
,
he
neuer
did
know
.
Whilest
he
doth
beholde
and
looke
vpon
the
creatures
more
then
right
was
,
he
coulde
not
ascend
to
the
Creator
himself
,
wherof
it
commeth
,
that
the
selfe
same
Aristotle
hath
defyned
,
that
the
world
was
not
made
in
time
,
but
that
it
is
eternall
,
and
many
other
things
contrary
to
the
truth
of
the
holy
scripture
.
Let
vs
therfore
follow
the
scritures
,
which
manifestlye
doe
perswade
that
all
meteors
are
formed
&
shewed
forth
by
God
alone
,
when
and
how
it
pleaseth
him
.
God
is
said
to
geue
raine
,
Psal.
147.
Amos.
4.
Mat.
5.
Act.
14.
to
bring
the
winds
out
of
his
treasures
,
Psal.
135.
to
stirre
vp
a
showrie
storme
,
which
lifteth
vp
the
waues
of
the
sea
,
&
throweth
down
the
shippes
with
a
vehement
force
.
And
straight
way
againe
,
commaunding
the
tempestes
to
cease
,
and
the
waues
to
be
●il
.
Psal
107.
Also
.
Iob.
37
God
hath
thundered
with
his
voice
doing
maruels
,
and
great
thinges
,
we
not
knowing
how
they
be
done
,
He
speaketh
to
the
snow
that
it
may
be
vpon
the
earth
.
Also
out
of
his
priuie
chambers
commeth
the
whirle-winde
,
and
out
of
the
seatterings
of
the
cloudes
his
colde
.
By
the
breath
of
God
the
frost
is
geeuen
,
and
the
bredth
of
waters
is
frozen
.
Beside
that
,
for
the
watring
of
the
earth
he
weryeth
the
cloudes
,
and
againe
,
he
driueth
away
the
cloudes
with
his
light
,
〈◊〉
.
Moreouer
,
the
earthquake
when
Christ
was
in
dying
,
Mat.
28.
&
those
which
are
shewed
to
come
before
the
day
of
the
last
iudgement
,
Matt.
24.
Luke
21.
As
also
Act.
4.
and
16.
are
written
that
they
shall
be
wrought
by
the
power
of
God
.
2
To
the
second
argument
wherwith
it
is
said
that
hearbes
,
trees
,
and
fruites
are
very
much
holpen
with
the
heate
of
the
sunne
,
&
moistnes
of
the
moone
:
it
may
be
graunted
,
that
by
some
meanes
they
are
helped
.
But
that
they
are
the
cause
that
they
grow
,
or
spring
foorth
so
largely
as
they
doe
,
that
I
doe
constantly
deny
.
For
euen
the
earth
it selfe
doth
within
nourish
a
certaine
natiue
heate
:
Beside
that
,
euen
through
the
same
earth
,
waters
are
shed
abroade
here
and
there
,
as
it
were
in
vaines
,
the
which
we
must
graunt
no
lesse
,
nay
rather
because
they
are
nigher
,
more
to
auaile
then
the
sunne
or
the
moone
.
What
say
you
to
this
,
that
God
oftentimes
,
euen
without
dewe
or
raine
,
doth
make
the
ground
fruitfull
,
and
sendeth
plentie
of
corne
,
chieflye
in
Egipt
,
where
the
common
watering
chaunceth
not
with
raines
,
but
with
the
yearely
ouerflowing
of
Nilus
,
Plinie
witnessing
it
,
Lib.
5.
cap.
9.
and
lib.
18.
cap.
18
,
and
other
wryters
.
Farthermore
,
the
dearth
of
corne
is
seene
sometime
euen
then
,
when
raine
inough
and
inough
hath
falne
before
.
For
God
punisheth
the
sins
of
men
by
what
meanes
he
listeth
.
Againe
,
when
it
lyketh
him
,
sodenly
and
in
very
great
drought
,
hee
geeueth
aboundance
of
all
thinges
,
the
which
in
the
time
of
Elias
and
Elizeus
and
many
other
times
is
marked
.
1.
Kin.
17.18.2
.
Kin.
18.
&
Psal
,
107.
it
is
plainly
said
,
that
God
turneth
Riuers
into
a
wildernesse
,
and
the
water
springes
into
a
thirstie
or
drie
place
.
And
also
he
chaungeth
a
fruitefull
lande
into
barrainenesse
,
for
the
wickednes
of
them
that
dwell
therein
.
And
againe
,
he
chaungeth
the
wildernesse
into
a
poole
of
waters
,
and
a
drie
lande
into
water
springes
&c.
Wherefore
with
great
consent
haue
the
fathers
taught
that
it
ought
not
to
be
graunted
that
with
the
heate
or
helpe
of
the
Sunne
any
thinges
here
are
increased
,
or
els
come
forth
.
Basilius
of
the
sixe
dayworkes
,
the
first
homilie
,
the
Lorde
saith
:
let
the
earth
bring
forth
green
herbe
.
By
it selfe
let
it
bring
foorth
herbe
,
needing
the
helpe
of
no
other
thing
at
all
.
For
because
some
think
the
Sunne
to
be
the
cause
of
those
things
which
grow
out
of
the
earth
,
by
meanes
of
the
attraction
of
the
warmth
that
draweth
the
force
of
which
is
in
the
depth
of
the
earth
,
to
the
rimme
or
outside
,
euen
therefore
more
auncient
is
the
making
of
the
earth
than
of
the
sunne
.
With
which
error
let
them
that
be
deceaued
,
cease
to
adore
the
Sunne
,
as
if
hee
gaue
the
cause
of
life
.
If
therfore
they
wil
beleeue
,
that
before
his
generation
or
beginning
,
all
thinges
about
the
earth
were
made
,
let
them
also
remitte
the
vnmeasurable
seruing
of
him
:
thinking
thus
,
that
hee
is
younger
than
herbes
and
hay
,
as
touching
his
generation
.
Chrisost.
is
of
his
opinion
,
the
5.
Homilie
vpon
Genes.
The
holy
scripture
(
saith
he
)
reprouing
the
vnthankefulnesse
that
should
be
of
men
,
as
it
doth
declare
all
thinges
,
so
doth
it
shew
vnto
vs
the
order
of
things
made
,
that
it
might
brydle
the
trit●ings
and
dotages
of
them
,
which
commend
the
vanities
of
their
own
inuentions
,
&
dare
saye
that
the
operation
of
the
Sun
is
necessary
to
the
encrease
of
fruites
,
and
there
are
other
which
go
about
to
ascribe
the
same
to
the
starres
.
Therfore
the
holy
ghost
teacheth
vs
that
before
the
making
of
these
elementes
,
the
earth
,
obaying
both
the
word
&
commaundement
of
God
,
hath
brought
forth
all
seedes
,
hauing
neede
of
none
other
thing
to
worke
with
it
.
Many
things
folow
to
the
same
purpose
,
aswel
in
the
place
as
in
the
6.
Hom.
Neither
doth
Ambrose
disseute
,
or
disagree
with
these
in
his
3.
boke
of
the
six
day
workes
,
c.
6.
&
Lib.
4.
c.
1.
2.
In
summe
they
pronounce
it
to
be
the
propertie
of
Gentils
and
heathen
people
,
to
attribute
the
generation
,
or
bringinge
forth
of
things
to
the
Son
,
the
moone
or
stars
.
For
there
are
very
many
thinges
to
be
together
considered
in
the
work
of
the
generation
of
things
growing
out
of
the
earth
,
first
and
formoste
,
seedes
,
&
those
thinges
which
haue
a
stedy
power
in
them
which
must
be
added
for
because
of
those
thinges
which
are
thoughte
to
come
vp
of
their
own
accorde
:
then
the
diuers
qualities
of
the
earth
it selfe
,
that
is
added
that
heate
,
moistnes
,
fatnes
,
and
the
rest
like
vnto
these
:
Beside
that
,
men
and
cattle
,
&
those
thinges
which
come
by
the
diligence
and
labours
of
men
,
as
dunging
,
cutting
,
and
diuers
workes
of
husbandrie
.
And
after
all
these
,
raine
,
cleerenes
of
the
aire
,
Sunshining
,
speciallie
when
the
time
of
ripenes
is
at
hand
But
aswell
afore
,
as
after
all
this
,
the
louing
kindnesse
and
blessing
of
God
him selfe
,
which
alone
doeth
geue
encrease
,
without
the
which
al
the
rest
are
in
vaine
.
Therefore
Chrisostome
in
his
6.
homilie
,
both
say
that
the
Gentiles
doe
greeuously
offende
,
which
haue
in
such
admiration
,
and
are
so
astonied
at
the
elemente
of
the
Sunne
,
and
looke
not
further
,
neither
doe
praise
the
maker
thereof
.
And
therfore
,
after
that
a
the
earth
had
broght
forth
all
kinde
of
seedes
,
and
had
taken
her
Artire
and
Decking
,
this
elemente
of
the
Sunne
was
made
,
that
hereafter
no
man
may
say
that
without
the
operation
of
the
Sunne
the
Fruites
of
the
Earth
are
not
perfect
.
To
this
place
belong
the
Canons
73.74.75
.
gathered
out
of
the
Synodes
of
the
East
by
Martine
,
Bishoppe
of
Braccara
:
wherewith
is
forbidden
vnto
Christians
to
folow
the
traditions
of
the
Gentils
,
in
obseruing
or
worshipping
the
elements
,
or
the
courses
of
the
moone
or
stars
,
or
the
vaine
deceate
of
singes
:
For
building
an
house
,
or
for
to
sowe
or
plante
trees
,
or
to
make
mariages
:
Also
wherwith
is
forbidden
that
they
should
abstaine
from
worke
the
daies
of
the
Calendes
after
the
maner
of
the
Gentils
,
or
that
they
should
hang
about
their
houses
the
green
boughs
of
Laurell
or
other
trees
:
And
that
they
should
vse
obseruation
in
gathering
herbes
for
medicine
.
The
same
chapters
are
rehersed
quast.
26.
can
.
5.
Non
licet
.
Now
shal
you
heare
saint
Augustine
de
Ciuitate
Dei
,
Lib.
5.
Cap.
7.
Why
doe
they
choose
(
saith
he
)
some
daies
fitte
to
set
vines
or
trees
,
or
to
sowe
corne
:
other
some
dayes
to
tame
or
breake
cattle
,
or
to
let
them
goe
to
make
or
fellow
:
by
meanes
wherof
their
heardes
of
mares
or
kine
may
be
fruitefull
,
and
such
like
?
If
therefore
chosen
dayes
doe
ana●e
to
these
things
,
because
the
position
of
the
starres
hath
dominion
ouer
all
earthly
bodies
,
whether
they
haue
life
or
not
life
accordinge
to
the
diuersities
of
the
momentes
of
times
:
But
them
consider
how
many
thinges
without
number
vnder
one
poynte
of
tune
,
are
eyther
borne
,
or
do
spring
,
or
arebegun
:
and
haue
such
diuers
endings
,
that
they
persuade
that
these
obseruations
are
to
be
laughed
at
of
euery
childe
.
For
who
is
so
without
vnderstandinge
that
he
dare
say
that
all
trees
,
herbs
,
beastes
,
serpentes
,
birdes
,
fishes
,
wormes
haue
one
by
one
diuers
moments
of
beginning
?
And
a
litle
after
he
saith
:
Nether
wil
they
marke
,
that
in
the
day
which
they
haue
chosen
to
sowe
their
field
,
so
many
corns
come
into
the
ground
at
once
:
they
shutte
out
together
,
when
the
corne
is
spronge
they
growe
greene
together
,
they
spindle
,
they
begin
to
looke
browne
together
:
and
yet
of
those
eares
being
of
the
same
age
and
of
the
same
shutte
with
the
rest
,
some
is
sinitten
,
some
the
birdes
doe
destroy
some
,
men
pul
away
.
How
wil
they
say
that
to
these
there
were
other
constellations
,
which
they
doe
see
to
haue
so
diuers
endes
.
So
muche
hath
he
:
And
in
other
places
hee
is
exercised
in
the
same
argument
:
as
Epist.
129.
ad
Iannurium
de
viribus
Ecclesiae
,
de
doctrina
Christiana
Lib.
14.
ca.
29.
In
Enchir.
ad
Laurentium
lib.
1.
c.
79.
In
the
exposition
of
the
4.
Chapter
to
the
Galat.
where
he
doth
interprete
that
against
such
obseruers
it
is
said
of
the
Apostle
:
Ye
obserue
Dayes
,
and
Monethes
,
and
times
,
and
yeares
.
I
am
afrayed
of
you
leaste
I
haue
laboured
in
vayne
towarde
you
.
Of
these
thinges
then
it
is
sufficiently
manifest
that
in
no
wise
it
is
to
be
graunted
,
that
by
the
power
of
the
sunne
,
the
mone
or
the
starres
,
thinges
in
the
earth
are
ingendred
or
brought
forth
the
more
plenteously
.
And
the
holy
fathers
were
very
diligent
in
beating
of
this
doctrine
which
I
propounde
,
into
mennes
heades
,
for
because
of
the
Gentiles
which
were
full
of
foule
errours
.
3
By
these
thinges
it
is
easie
to
be
vnderstanded
what
may
be
openly
sayd
to
the
third
argument
.
There
abydeth
in
the
bodies
of
liuing
creatures
a
natiue
warmth
,
the
which
also
is
nourished
with
bloud
:
beside
that
,
it
is
stirred
with
certaine
instrumentes
,
specially
those
which
worke
to
concoction
ordigestion
and
mouing
of
the
partes
:
It
is
also
sustayned
with
meate
,
drinke
,
&
other
helpes
beside
,
as
before
also
I
sayde
that
in
the
earth
it self
there
is
a
certaine
warmth
.
And
whether
they
will
or
not
,
all
men
must
graunte
,
that
to
generation
specially
are
required
seedes
,
or
those
things
which
haue
in
them
a
seedie
power
.
Moreouer
,
that
other
actions
are
requyred
to
come
from
certain
bodies
,
but
before
all
thinges
(
as
I
haue
sayde
afore
)
the
will
and
working
of
God
,
as
that
without
the
which
the
rest
are
of
no
waight
or
moment
:
&
how
absurde
a
thing
and
vnlikely
to
be
true
it
is
,
that
man
is
ingendred
or
begotten
of
the
Sunne
and
man
,
euery
man
of
himselfe
doth
vnderstand
.
Why
shall
any
consideration
be
iudged
to
be
had
of
age
:
What
causes
also
shal
be
shewed
:
wherefore
men
and
women
of
lusty
bodies
and
hauing
al
their
members
whole
and
sound
,
are
found
to
be
vnfrutful
and
barrayne
.
Besides
this
,
if
fruite
of
the
body
come
by
the
sunne
,
how
hapneth
it
that
the
procreation
of
children
is
accounted
among
the
singular
benefits
of
God
?
Why
did
●nna
the
wife
of
Eicana
,
and
other
saintes
require
children
to
be
geuen
them
of
God
?
Or
is
there
any
that
will
builde
vpon
this
,
that
soules
are
put
into
bodies
by
the
Sunne
,
which
it selfe
is
without
soule
.
Let
then
this
humaine
and
carnall
philosophie
geue
.
place
,
and
let
all
men
acknowledge
the
facultie
and
benefite
of
generation
,
yea
and
power
also
to
put
soules
into
the
bodies
to
be
receaued
,
not
of
the
Sunne
,
the
Mone
,
or
any
stars
,
but
of
God
alone
,
which
hath
wisely
made
the
members
of
generation
.
4
The
fourth
argument
is
very
weake
.
For
it
doth
not
follow
,
for
because
that
some
thinges
haue
like
affections
with
the
Moone
,
that
they
take
the
same
of
the
Moone
:
But
this
shal
be
more
aptly
saide
,
that
looke
whence
such
affections
come
to
the
Moone
,
euen
from
thence
also
come
the
like
affections
in
other
thinges
,
which
by
them selues
,
and
of
their
own
nature
doe
containe
the
beginninges
of
chaunges
&
diuers
qualities
.
No
man
will
rightly
say
,
because
that
the
most
parte
of
liuinge
creatures
slepe
in
the
night
,
and
also
doe
certaine
other
thinges
at
the
same
tune
and
after
the
same
maner
that
men
are
wonte
to
doe
the
like
,
that
they
take
this
facultie
of
men
.
With
what
right
then
shall
wee
affirme
that
such
thinges
as
are
incresed
or
diminished
when
the
Moone
encreaseth
or
diminisheth
,
or
els
are
chaunged
by
any
other
meanes
,
that
they
take
the
cause
of
this
chaunge
by
the
Moone
?
But
these
things
shal
suffice
as
touching
the
power
of
the
heauenly
bodies
,
vpon
the
inferior
bodies
which
lack
reason
.
5
Now
remaineth
that
I
should
shew
what
force
those
thinges
(
that
is
,
the
Sunne
,
the
Moone
and
the
Starres
)
haue
ouer
men
which
are
indued
with
reason
.
The
Priscillianistes
(
as
I
sayd
before
)
and
certaine
of
the
Schooledoctors
of
the
same
opinion
,
inferpreting
the
seconde
booke
of
sentences
of
Petrus
Lombardus
Distinct.
14.
haue
attributed
to
the
Starres
more
than
right
was
.
Two
principall
pointes
must
here
be
discoursed
.
The
one
whether
the
of
man
be
moued
by
the
power
of
the
Starres
?
The
other
whether
any
certaintie
of
mans
life
,
and
the
good
or
euill
actions
in
the
same
may
bee
forshewed
by
the
position
of
the
stars
?
As
touching
the
former
question
,
I
will
plainly
proue
with
diuers
reasons
,
that
in
no
wise
it
is
to
be
graunted
,
that
the
will
of
man
is
moued
to
doe
anye
thing
by
the
force
of
the
Starres
.
Firstly
,
If
it
like
you
to
behold
the
principall
cause
wherwith
many
are
moued
to
affirme
the
contrarie
,
you
shall
finde
it
very
weke
.
They
were
perswaded
that
all
inferior
bodyes
without
exception
,
were
diuersly
affected
by
the
Starres
:
that
being
graunted
,
they
went
further
and
gathered
:
when
as
the
bodies
were
so
affected
,
the
organes
or
instruments
themselues
of
the
sences
set
here
&
there
in
the
bodies
,
were
affected
also
:
and
of
the
instrumentes
affected
,
it
seemeth
necessarie
that
the
sences
themselues
likewise
should
be
mooued
:
as
we
see
in
them
,
of
whom
some
partes
(
specially
being
within
)
are
hurte
nigh
their
eyes
,
also
which
are
diseased
with
madnesse
,
phrensie
,
melancholie
&c.
Furthermore
,
the
instrumentes
&
sences
being
moued
,
from
thence
passeth
a
certaine
force
to
the
vnderstanding
and
will
.
In
this
order
therefore
,
and
as
it
were
by
certaine
degrees
the
will
of
man
shal
be
moued
:
or
(
as
they
say
)
inclyned
by
the
stars
.
But
I
,
in
the
premisses
,
haue
sufficiently
shewed
that
the
Celestiall
bodies
doe
not
(
as
they
thinke
)
worke
in
these
inferior
bodies
,
no
not
in
those
which
are
without
life
,
and
which
are
without
reason
.
How
much
lesse
then
shall
they
worke
in
the
bodies
of
men
,
whom
God
hath
garnished
with
reason
and
iudgement
aboue
all
the
Creatures
that
that
liue
in
the
earth
?
Therefore
the
Starres
doe
not
one
iote
bring
any
thing
to
passe
in
the
vnderstandinge
or
will
of
man
.
Secondly
,
the
holy
scripture
doth
plainly
attribute
to
God
the
inclination
and
gouernmente
of
mannes
harte
:
that
is
to
say
,
of
the
vnderstanding
and
will
of
man
,
Prouerb
.
21.
As
the
Riuers
of
waters
so
the
harte
of
the
king
is
directed
by
the
hande
of
the
Lord
,
&
he
doth
encline
it
whether
he
wil
,
Prouerb
.
16.
The
harte
of
man
must
deuise
his
way
,
but
God
will
order
his
going
.
Prouerb
.
20.
The
goynges
of
a
man
are
of
the
Lorde
,
and
howe
then
shall
man
be
able
to
vnderstand
hys
waye
.
And
many
suche
lyke
sentences
there
are
.
The
Scripture
also
doeth
in
manye
places
commaunde
that
we
shoulde
fashion
our
will
to
the
will
of
God
whych
doth
rule
our
will
:
and
that
we
shoulde
alway
way
say
as
ofte
as
we
purpose
any
thing
:
If
the
Lord
will
.
Thirdly
,
if
the
actions
of
man
were
distinguished
,
of
which
it
is
manifest
that
some
are
Spirituall
and
inwarde
,
pertayning
to
the
worshiping
of
God
and
health
of
the
soules
:
some
earthly
or
outwarde
,
and
belonging
to
Princely
or
houshold
gouernment
:
some
to
be
meane
,
tending
directly
neither
to
good
nor
ill
:
we
shall
finde
none
of
these
of
which
it
may
be
sayd
,
that
they
are
gouerned
of
the
Starres
,
but
rather
we
must
graunt
that
they
depende
and
are
moued
of
God
alone
.
For
as
God
alone
doth
rule
our
actions
,
so
doth
he
rule
our
will
.
Fourthly
,
no
nor
the
precepts
geuen
of
the
obseruers
of
the
Stars
can
stande
firme
,
or
promise
any
certaintie
.
For
where
as
they
commaunde
to
beholde
the
signes
of
the
zodiac
in
euery
bodies
natiuitie
,
in
the
signes
to
distinguish
the
degrees
in
the
degrees
the
sixtieth
partes
:
&
in
those
sixtie
partes
the
very
small
diuisions
of
minutes
or
scruples
:
it
can
not
be
(
as
Basile
in
his
sixt
homilie
doth
playnly
proue
,
and
Augustine
in
his
fifte
booke
De
ciuitate
Dei
.
cap.
4
doth
confirme
)
that
such
distinctions
of
verie
smale
partes
should
be
exactlie
inough
noted
in
the
horoscope
or
the
signe
ascendent
,
and
in
the
Starres
partly
fixed
,
partly
wandring
.
How
then
can
be
rendered
causes
(
saith
the
same
Basile
)
for
the
which
of
two
,
which
are
both
conceaued
and
borne
in
one
indiuidible
(
as
I
may
saye
)
moment
of
tyme
,
that
the
one
afterward
becometh
a
King
,
the
other
a
begger
?
how
happeneth
if
(
saith
Augustine
in
his
fift
booke
De
ciuitate
Dei
cap.
2.
)
that
in
twinnes
,
in
whome
is
marked
a
maruelous
consent
of
momentes
in
theire
conception
and
in
their
birth
,
and
in
the
other
thinges
adioyninge
to
them
,
that
yet
there
is
seene
a
bevy
great
vnlikenesse
of
health
,
of
strength
,
of
maners
,
and
of
all
their
estate
.
The
same
●tigustine
in
the
4.
chapter
addeth
a
notable
erample
of
very
great
dinersitie
in
all
theire
succeedinges
throughout
all
theire
life
,
of
the
twinnes
Iacob
and
Esau
out
of
the
25.
chapter
of
Genesis
.
What
say
you
of
this
,
that
the
Mathematicians
themselnes
doe
teach
contraricties
,
aswell
of
the
forme
of
the
choosing
of
the
12.
houses
,
(
For
the
oide
Mathematicians
doe
it
one
way
,
Ptolomeus
anotherway
,
Campanus
another
way
,
Ioannes
Regiomontanus
another
way
,
)
as
of
the
maner
of
accounting
:
and
one
doth
teproue
another
of
errour
.
By
which
meanes
truely
,
themselues
doe
bewray
the
bn●●r●●intie
of
the
arte
which
they
professe
.
Fifty
,
if
the
governmente
of
our
actions
shoulde
Depende
upon
the
Starres
,
many
absurdities
woulde
follow
.
First
,
the
Stars
,
of
which
it
is
said
the
aspect
to
be
euill
,
should
be
euill
by
them selues
,
being
made
of
God
:
or
els
shoulde
become
euill
and
mischeuous
through
theic
own
will
:
of
which
neyther
may
be
sayd
.
The
firste
maye
not
bee
sayde
:
seeing
that
what
soeuer
thinges
God
made
from
the
beginning
were
bery
good
,
Genesis
1.
The
later
may
not
be
sayd
,
for
seeing
the
Starres
are
without
life
,
it
is
not
labofull
to
attribute
will
bnto
them
:
therefore
as
they
are
made
in
a
certain
high
perfection
,
so
must
we
iudge
of
them
to
be
bnhurtfull
.
This
reason
is
Discoursed
of
Basis
Dom.
6.
and
of
Ambrose
Lib.
4.
Derameri
cap.
4.
Secondly
,
if
the
beginnings
of
actions
either
honest
or
euill
Doe
take
their
originall
of
the
Starres
,
or
of
every
marmes
natiuitie
,
there
shall
neede
no
labomakers
to
prescry
be
what
may
be
done
,
or
what
may
be
auoyded
:
without
cause
shall
Iudges
be
appointed
which
may
honor
bertue
with
rewardes
,
and
punishe
wickednesse
with
paynes
.
Theeues
shal
not
be
erccuted
,
others
that
are
guiltie
shall
not
be
punished
,
because
the
constellation
of
the
Stars
when
they
were
buine
,
did
inforce
them
to
doe
wickedly
.
It
shall
be
superfluous
also
to
erecise
Sciences
to
the
sustentation
of
life
,
seeing
that
the
Starres
will
geue
vnto
vs
aboundance
of
all
thinges
,
we
being
idle
and
●●rlesse
.
T●●●uclude
,
The
greate
hope
of
Christis
is
shall
become
baine
,
if
nether
to
b●●●ning
there
be
a
reboard
nor
sinnecond
aned
,
for
because
that
nor
lang
is
done
of
men
after
theire
will
,
for
where
as
necessitie
&
fate
of
the
starres
haue
dominition
,
there
estunation
for
worthynes
hath
no
place
,
which
is
the
principal
point
of
just
judgement
.
These
thinges
I
had
almost
woide
for
woide
out
of
Basile
:
more
migh
be
added
to
the
same
purpose
out
of
other
godlye
wiyters
.
Many
of
the
Mathematicians
do
saye
that
they
doe
not
affirme
the
Starres
to
laye
on
necessity
in
mens
actions
:
but
onely
that
they
do
enclyne
&
somwhat
moue
the
mindes
:
and
therefore
as
not
greatlye
trusting
them selues
,
they
are
wout
to
bsurpe
that
common
saying
,
that
is
,
Sapientem
posse
dominari
Astris
,
that
a
wyse
man
may
rule
the
Starres
.
By
this
reason
surely
they
cudeuor
to
make
theire
cause
more
plausible
,
and
to
bring
men
to
agree
to
it
.
But
I
haue
sufficiently
declared
that
they
doe
not
so
much
as
endine
the
mindes
:
seinge
that
they
haue
not
so
much
power
,
no
not
bpon
things
without
lyfe
,
that
they
may
procure
either
frutfulnes
or
barrannes
.
And
if
they
did
so
much
as
encline
,
yet
should
many
incēmodities
folovo
as
yet
,
as
a
litle
atore
I
said
,
specially
when
there
so
fewe
to
be
found
so
wife
which
can
resist
.
But
so
they
say
that
afrerwar●
they
may
proceed
further
,
an
that
they
may
plainly
define
that
the
fat
of
the
stars
are
ineuitable
:
by
which
meanes
many
,
whatsoeuer
i
shewed
to
happen
prosperously
or
other
wise
,
dare
affirme
,
that
so
was
the
destinie
:
and
so
by
litle
and
litle
when
you
haue
granited
certaine
thinges
which
to
see
too
are
but
sinale
,
straightwaye
they
proceede
,
to
the
buylding
bp
of
such
thinges
by
degrces
as
it
were
,
which
olighte
by
no
meanes
to
be
graunted
.
Wherefore
it
is
lawfull
to
graunte
to
them
neither
the
first
,
nor
the
latter
:
that
is
to
say
,
neither
inclination
nor
any
necessitie
.
Therefore
let
vs
conchide
with
Ieremie
the
Prophet
the
10.
chap.
that
the
way
of
the
Gentiles
may
not
be
learned
of
vs
:
and
the
signes
of
heauen
may
not
be
feared
of
vs
,
as
the
Gentiles
are
afraid
of
them
.
for
the
lawes
of
the
Gentiles
are
vanitie
,
&c.
The
unne
,
the
Moone
,
&
sta●●s
are
appointed
for
signes
:
and
many
marucilous
thinges
are
done
by
them
,
by
which
men
are
often
warned
of
the
wil
of
God
being
just
and
good
,
but
that
they
doe
so
poure
in
a
certain
hidden
force
into
the
minds
and
bodies
at
the
byrth
of
euerye
man
,
that
thereof
come
diuers
successes
,
as
well
in
the
whole
life
as
in
death
:
or
that
they
bring
to
passe
any
thinge
at
all
in
the
will
and
actions
of
men
now
lining
,
are
thinges
most
vntrue
,
and
contrary
to
the
moide
of
God
.
The
woides
of
Clay
the
Prophet
chap.
47.
are
most
cleare
,
who
obiectcth
in
this
wise
against
the
Babilonians
,
their
desire
to
inquire
thinges
to
come
of
Astrologiers
.
Thou
art
greeued
,
saith
he
,
in
the
multitude
of
thy
conceites
,
let
the
heauen
gasers
,
&
the
beholders
of
the
Starres
,
and
them
which
them
thinges
to
come
by
the
Moone
,
stand
by
now
and
saue
thee
,
&
shew
what
thinges
shall
come
upon
thee
.
Behold
,
they
are
become
as
strawe
,
and
the
fire
burneth
them
,
neyther
shall
they
delyuer
their
life
from
the
fire
&
.
Therefore
rightly
is
it
thus
determined
in
the
first
Colletane
counsell
which
was
helde
againste
the
Priscillianistes
about
the
yere
of
out
Lorde
400.
In
articulis
Fidei
,
c.
21.
If
any
man
esteeine
that
his
Astrologies
or
Mathesis
are
to
be
beleened
,
let
him
be
accursed
.
And
Leo
Bishop
of
Roine
the
first
of
the
name
,
being
astied
counsell
as
touching
that
matter
,
about
the
yere
of
our
Lorde
450.
did
write
backe
in
this
maner
to
Turbius
Bish.
of
Asturica
:
The
eleuenth
blasphemie
of
them
(
hee
speaketh
of
the
Priscillianistes
)
is
this
where
by
they
suppose
by
the
fatall
Starres
,
both
the
bodies
and
soules
of
men
to
be
bound
:
by
which
madnes
,
of
necessitie
it
followeth
,
that
they
(
as
men
wiapped
in
the
errors
of
Daganes
)
desire
both
to
worshippe
the
Starres
fauouring
them
as
they
suppose
,
or
to
mitigate
them
being
contrearie
or
displeased
.
but
vnto
such
as
folow
these
things
there
is
no
place
in
the
Catholic●e
church
,
for
because
that
he
that
hath
geuen
him
selfe
to
such
perswasions
is
wholy
gone
away
from
the
bodie
of
Christ
.
Againe
,
when
as
yet
in
Spayne
long
after
,
certaine
wente
about
to
establi2he
those
false
opinions
,
about
the
yre
of
our
Lord
630.
there
was
appointed
a
Councell
at
Braccar●
,
wherein
cap.
19.
we
reade
decreede
:
If
any
man
doe
belerue
the
soules
and
bodies
of
men
to
be
bounde
by
fatall
signe
,
as
the
Paganes
and
Priscillians
haue
said
,
let
him
be
acrursed
.
And
Cap.
10.
If
any
doe
beleeue
the
twelue
signes
,
that
is
to
say
,
the
signes
which
the
Mathematicians
are
wonte
to
obse
rue
to
be
spread
abroade
thorow
euery
the
members
of
the
soule
or
bodie
,
and
say
the
they
are
ascrybed
to
the
names
of
Patriarches
,
as
Priscilianus
said
,
let
him
be
accursed
.
As
therefore
the
same
question
hath
oftentimes
and
long
bene
tossed
in
the
Church
,
so
often
againe
haue
they
condiscended
into
the
same
opinion
of
it
:
whereby
it
may
appeare
,
what
we
shoulde
also
thinke
of
it
at
this
time
.
Now
as
touching
the
second
question
,
that
is
to
saye
,
wherher
any
certayntie
may
be
foreshewed
,
of
the
lyfe
and
actions
of
men
,
by
the
motion
and
scituation
of
the
Stars
it
is
easie
to
determine
.
Let
this
be
therfore
established
,
that
no
certayn
arte
of
predictions
or
foretelliges
may
be
ratified
.
The
reason
is
because
,
as
before
I
haue
touched
in
the
fourth
reason
,
the
most
ercellent
Mathematicians
do
not
agrce
amonge
themselues
of
the
maner
of
the
appoyntinge
of
the
twelue
houses
,
and
of
the
maner
of
accompting
:
Agayne
it
is
impossible
eractlie
to
distingui2he
those
sirtieth
most
2inale
partes
,
into
the
which
the
degrees
of
the
signs
are
deuided
:
to
conclude
many
other
things
of
lyke
sorte
doe
concurre
,
which
witnesse
the
vantric
of
the
falsly
supposed
arte
.
They
do
foreshew
soinetyine
the
truthe
,
but
(
as
Augustine
saith
libro
5.
De
ciuitate
Dei
cap.
7.
)
rather
beings
pr●●●●●
taughte
by
the
suggestion
of
sonie
euil
spirit
,
then
(
as
they
safely
suppose
)
leaning
to
the
firme
foundation
on
of
theire
arte
Whereby
it
cometh
to
passe
,
that
they
which
are
thought
sometyme
to
have
fore shewed
the
truthe
by
the
ayde
(
or
warrate
)
of
theire
arte
,
beinge
agayne
deceyued
verie
often
tymes
by
theire
deceyue
able
rules
,
filthelie
beguiled
them selues
,
and
also
do
beguile
others
.
I
could
ceckē
infmnit
examples
,
here
of
,
taken
out
of
histories
.
Therfore
euen
heathen
Cmperoures
and
magistrates
haue
supposed
it
to
belong
vnto
them
,
to
bridle
so
great
a
vanity
by
the
lawes
.
For
Ciberins
,
Uitellius
,
Dioclccianus
,
Constantinus
,
Gratianus
,
Ualentinianus
,
and
Theodosius
,
commnaunded
the
Mathematicians
,
as
hurtfull
people
,
to
be
driuen
out
of
the
city
.
Loke
vpon
Suetonius
Tranquillus
,
also
vpon
Cornelius
Tacitus
,
Lib.
2.12.18
.
Also
Nicephorus
Calis●us
Hist.
Ecclesiasticae
lib.
5.
c.
24.
lib.
9.
ca.
5.
and
Lib.
11.
cap.
45.
And
in
the
Ciuill
Law
they
are
seuerely
punished
of
Iustinian
,
Codue
de
maleficis
,
&
mathematicis
.
Many
also
being
cunning
in
Mathematical
matters
,
haue
mightely
battered
the
whole
predictions
of
natiuities
,
as
Iohannes
Gerson
,
Iohannes
Picus
Mirandulanus
.
Therfore
it
is
not
to
be
maruailed
at
,
though
the
holp
Fathers
haue
be
stowed
much
labor
in
hissinge
out
,
and
condemning
of
it
:
Namely
Epiphanius
,
Basilius
,
Gre
gorius
Nazianzemis
,
Chrysostomus
,
Hieronymus
,
Ambrosius
,
and
Augustinus
.
Epiphanius
reasoning
againste
the
pharisies
the
16.
heresie
,
against
the
Maniehei
heresie
66.
Basile
in
the
sixe
dap
workes
,
1.
and
6.
Hom-lies
.
Gregorius
Nazianzenus
in
his
oration
of
taking
regard
for
the
pooze
.
Also
in
his
sermon
of
the
Arctians
,
and
that
it
is
not
conuenient
alwayes
to
reason
of
God
openly
.
And
in
his
seconde
booke
of
Diuinitie
,
Chrysostome
on
Grnesis
,
Homilie
5.
and
6.
On
Mathew
Homilie
6.
where
hee
intreateth
of
the
Star
that
appeared
at
the
birth
of
Christ
.
Againe
,
in
that
worke
vpon
Mat.
which
is
unperfect
(
the
which
the
learned
doubte
whether
they
may
father
vpon
Chrysostome
.
)
Also
on
the
Esay
,
where
the
Prophet
doeth
drilie
mocke
,
and
threaten
destruction
to
the
Babilouians
.
who
asaed
counsell
at
the
Astrologiars
.
Amorose
in
the
places
vefore
alleaged
,
and
of
Aoraham
the
Partriarche
,
Lib.
2.
Cap.
3.
Augustine
of
the
Citie
of
God
,
Lib.
5.
From
the
beginning
to
the
tenth
Chapt.
And
in
Lib.
4.
of
Confessions
,
Chapter
.
And
Lib.
7.
Cap.
6.
against
the
Academians
lib.
1.
cap.
7.
And
of
the
Christian
doetrine
lib.
2.
cap.
21.22.23.24
.
and
lib.
8.
of
questions
.
Qu.
45.
in
the
exposition
of
the
31.
Psal.
vpon
that
verse
,
I
will
declare
against
my selfe
mine
vnrighteousnes
.
And
these
thinges
may
suffise
to
the
explieation
of
those
thinges
which
are
set
foorth
by
Moyses
of
the
fourthe
day-worke
.
WHETHER
THAT
THE
DEVILS
HAVE
BENE
THE
Shewers
of
Masuall
artes
;
and
by
their
helpe
,
euill
men
do
Woorke
signes
and
wonders
.
Hyp.
Lib.
2.
pag.
306.
WE
reade
in
the
7.
capter
of
Exodus
,
that
when
as
Moises
and
Aaron
by
the
commaundement
&
helpe
of
God
did
woorke
signes
before
Pharao
,
to
certifye
,
that
they
were
by
God
commaunded
to
obtayn
deliueraunce
for
the
people
:
that
Pharao
also
called
the
wisemen
and
inchaunters
and
magicians
of
E
gipt
,
which
wrought
the
like
signes
,
with
the
great
admiration
of
all
men
,
agaynste
Moyses
:
and
so
were
they
Autors
that
Pharao
beinge
hardened
,
he
did
not
obey
the
commaundements
of
God
.
And
in
the
second
epistle
to
the
Chessalonians
the
second
chapter
it
is
said
,
that
the
comminge
of
that
wicked
man
,
whome
the
Lord
shal
dcstroy
with
the
breath
of
his
mouth
,
shal
be
accordinge
to
the
working
of
Sathan
,
in
all
power
and
sigues
,
and
lyinge
wonders
,
and
with
all
deceipte
of
bnrighteousues
.
By
these
and
such
like
places
the
holy
Fathers
haue
gathered
that
sigues
,
wounders
and
micacles
somtimes
be
wroughte
by
deuiles
,
beside
that
,
that
men
beinge
taught
and
helped
by
them
,
may
do
the
like
.
Of
which
matter
writ
Ireueus
lib.
1.
Cap.
9.
Tertullianus
in
manye
wordes
,
in
Apol.
Cap.
2.
and
23.
Also
August
.
de
Trinitate
.
Lib.
3
,
Cap.
7.
and
againe
in
his
worke
de
Ciuitate
Dei
.
lib.
8.
ca
,
19.
where
he
doth
wring
out
,
euen
of
the
Gentils
themselues
this
confesston
:
to
wit
,
that
Magicall
artes
ought
to
be
ascribed
as
taken
from
euill
spirites
,
by
this
meanes
:
for
that
they
thought
them
worthy
to
be
punished
by
the
Lawes
,
that
exercise
those
artes
.
I
comprehende
in
the
name
of
Magike
,
diuers
artes
named
in
the
Scriptures
,
but
which
are
harniefull
and
forbidden
by
God
,
of
which
there
may
seeme
three
orders
to
be
appointed
.
In
the
first
order
are
meautations
,
wilchcrafre
or
ingling
,
which
doe
speciallie
belong
to
deluding
the
sences
,
Of
which
is
mentioned
Exod.
7.
Deut.
18.2
.
Chron.
33
Esay
8.
and
47.
Psal.
58.
Gal.
3.
2
In
the
seconde
order
are
placed
diners
fashious
of
soothsayings
,
or
diumation
,
of
which
sort
are
the
obseruation
of
Auguries
,
Deut.
18.
Also
the
marking
of
dremes
,
Leuit.
19.
Deut.
13.2
.
Chron.
32.
Iere.
23.
and
27.
Zacha.
10.
The
diuining
by
lottes
,
Deut.
18.
Also
they
which
aske
counsaile
at
Spirits
.
Leuit.
20.
Deut.
18.1
.
Sam.
28.2
.
Kinges
21.1
.
Chro.
10.
Esay
8.
and
29.
Act.
16.
Also
they
which
aske
eounsell
at
the
dead
,
Deut.
18.
1.
Sam.
28.
Esay
8.
Luke
16.
By
these
founes
of
Diuinations
which
the
Scripture
hath
expressed
,
vnderstande
the
rest
what
soeuer
they
be
,
which
be
manifolde
,
as
the
deuill
hauinge
a
manifolde
,
wiles
,
doth
greatly
reioice
to
put
into
mennes
heades
,
diuers
thinges
that
be
harmefull
.
3
In
the
thirde
order
of
Magike
is
numbred
or
accounted
a
certaine
generall
facultie
of
wryting
diners
signes
and
miracles
by
the
helpe
of
euill
Spirites
,
whereof
is
mentioned
2.
Ches
.
2.
But
to
the
intente
that
euery
man
may
more
rightlye
iudge
of
these
formes
of
Magike
,
and
furthermore
of
those
places
of
scripture
:
I
will
adde
somcwhat
of
euery
one
of
them
.
Incantation
is
said
acantando
,
of
singing
or
chaunting
,
And
with
the
Hebrewes
it
is
Lachat
of
the
verbe
Lachasch
,
which
is
to
whisper
,
to
mumble
,
to
speake
with
a
stil
voice
,
or
softly
.
Wherefore
all
those
thiuges
are
sayd
to
be
done
by
Incantation
or
inchauntment
,
in
which
wordes
,
verses
,
prayers
,
humble
desires
or
adiurations
are
vsed
,
nether
maketh
it
any
matter
,
whether
beside
,
there
are
vsed
instrumentes
or
obseruations
,
or
no.
Wherby
ye
may
note
that
Incantation
doeth
stretch
very
farre
,
and
by
the
same
very
many
and
great
thinges
are
brought
to
passe
,
of
which
sorte
are
mentioned
Exod.
7.
and
such
as
the
Poets
doe
often
shew
.
And
so
(
to
let
passe
other
)
in
the
7.
booke
of
the
Metamorph
.
of
Ouid
,
a
certaine
wiche
boasteth
her selfe
,
saying
:
When
as
I
would
,
the
bankes
agaste
she
riuers
backs
Imo
theire
heades
returnde
:
the
boistrous
seas
likewise
That
rage
I
staye
,
that
staye
with
Charme
I
make
torage
.
The
cloudes
I
driue
to
flight
,
to
make
the
skye
looke
cleare
,
And
bringe
them
in
agayne
when
that
it
is
my
will
:
Eucn
so
I
vse
the
windes
both
with
my
check
and
call
.
With
wordes
and
charmes
the
cruell
vipers
chawes
I
brast
.
I
moue
the
growing
rockes
,
and
plucke
from
natiue
ground
The
mighty
okes
,
and
groues
and
woodes
cause
shake
and
quake
.
And
grounde
like
kine
to
lowe
,
and
dead
to
leaue
their
graues
.
And
thee
I
drawe
,
O
Moone
,
&c.
Neither
ought
it
to
seeme
incredible
,
the
so
great
things
are
brought
to
passe
by
Enchauntment
.
For
it
is
not
to
be
doubted
the
there
is
a
great
force
in
wordes
,
chiefly
in
prayers
,
procceding
from
a
faithfull
harte
.
Wherefore
as
holy
men
do
stay
vpon
the
couenaute
that
they
haue
with
God
,
and
hauing
made
theire
prayer
,
and
called
on
the
name
of
God
they
obtayne
,
that
things
not
hard
of
,
are
brought
to
passe
:
so
it
is
meet
that
we
should
vnderstand
,
the
Magicians
also
to
haue
some
couenant
with
the
Deuile
.
And
whereas
also
they
pray
vnto
him
,
call
vpon
him
,
and
require
his
helpe
,
and
paraduenture
with
certaine
customs
and
obseruationes
Doe
as
it
were
worship
to
him
:
he
is
at
haud
,
and
willingly
doth
graunt
their
desires
.
And
he
doth
reioyce
when
hee
is
so
honoured
and
worshiped
:
and
therfore
as
much
as
he
can
(
and
hee
can
doe
very
much
)
he
studyeth
to
binde
men
vnto
him
,
and
to
the
intent
hee
may
still
keepe
them
in
vngodlines
,
he
doth
willingly
gratifie
them
:
and
although
otherwhile
in
such
kind
of
prayers
there
seeme
to
be
mingled
certaine
wordes
that
be
gooly
,
religious
,
and
somewhatagreeing
with
lawfull
inuocation
of
God
,
yet
somwhat
is
alway
found
either
in
the
words
themselues
,
or
els
in
the
rites
and
circumstances
,
or
els
in
the
causes
mouing
,
or
in
the
effects
following
,
that
tendeth
to
the
reproche
of
God
,
and
where
with
God
is
tempted
,
blasphemed
,
mocked
,
despised
,
and
therefore
the
deuill
reioyceth
,
turneth
all
thinges
to
his
owne
honour
,
and
readilie
doeth
perfourme
those
thinges
which
he
seeth
to
be
asked
of
him
.
Let
euery
prayer
be
suspected
,
which
swarueth
,
yea
but
a
little
,
from
that
simple
fashion
of
praying
,
the
which
the
holy
Scriptures
doe
shew
.
Oftentimes
,
wheras
a
more
gay
kinde
of
Religion
(
to
see
to
)
is
brought
in
,
there
the
greter
sinne
lurketh
.
God
hath
forbidden
to
abuse
at
any
time
,
his
holy
name
,
Euery
false
imitation
of
Religion
is
a
poyson
of
true
Religion
.
In
sum
,
Incantation
doth
signifie
a
meane
,
whereby
men
doe
require
helpe
of
the
deuill
,
and
whereby
he
is
moued
to
suceoure
,
or
to
set
forwarde
their
appointed
inchauntmentes
or●ing
lines
.
Furthermore
,
bewithinges
,
and
inglinges
with
the
Hebrues
,
called
Chaschias
,
in
latine
called
Fuscinatores
,
&
Praestigatores
.
(
which
words
are
Erod
.
7.
Miche
.
5.
and
Galat.
3
)
are
vnderstanded
,
by
the
consente
of
all
Interpreters
,
t
be
done
when
the
sences
of
men
are
so
hurte
and
illuded
,
that
they
all
think
,
that
certain
vnwonted
thinges
are
broughte
to
passe
,
or
els
naturall
thinges
are
chaunged
.
And
therefore
with
the
wordes
of
bewitchinge
or
iuglinge
,
propertic
is
noted
the
formall
cause
,
and
the
meane
,
whereby
the
deuill
will
satisfie
the
desires
of
men
:
or
els
,
when
as
otherwise
he
is
a
lyar
,
and
a
deceauer
,
hee
fayneth
at
the
least
wise
,
that
he
doth
satisfic
.
And
if
we
look
more
narrowly
,
the
nature
of
Relatiues
is
after
a
sorte
seene
in
Incantations
and
bewitchinges
,
while
they
(
that
is
,
incantations
)
are
vnderstanded
to
be
wroughtby
men
that
request
somewhat
to
be
done
,
and
these
(
that
is
,
bewitchinges
)
are
vnderstanded
to
be
wrought
by
the
deuill
,
willinge
to
perfourme
those
thinges
which
are
requested
.
And
they
properly
vnto
whom
the
deuill
hath
shewed
by
this
meane
,
the
way
to
bringe
to
passe
anye
vnwonted
thinges
,
are
sayde
,
to
bewitche
,
and
to
iuggle
to
the
decreauinge
of
the
minds
and
sences
of
men
.
Therfore
of
this
sorte
is
that
which
is
read
in
the
life
of
S.
Macarius
.
Certaine
Parentes
supposed-their
daughter
to
be
turned
into
a
Cowe
,
because
that
their
sences
were
so
hurte
by
the
bewitching
of
the
deuill
,
or
some
ill
persons
,
that
they
did
see
no
other
thing
in
their
daughter
,
than
the
shape
and
all
the
actions
of
a
Cowe
,
and
they
thought
plainly
that
she
was
a
Cowe
.
But
Macharius
,
when
they
came
to
him
with
the
supposed
Cowe
,
saw
a
very
wenche
,
rightly
arrayed
with
all
such
apparraue
as
became
a
woman
:
because
forsooth
,
he
could
not
be
hurte
with
bewithing
,
the
deuill
having
no
power
vpon
him
,
But
when
as
hee
had
feruently
called
vpon
God
,
all
the
bewitching
also
was
taken
away
from
the
Parents
,
and
straightway
they
knew
their
daughter
,
such
as
before
they
did
.
Neither
was
her
shape
of
a
wenche
taken
away
from
her
,
but
onely
the
seuces
of
the
beholders
were
deluded
,
that
they
thought
it
to
be
taken
away
.
So
also
doth
Augustine
,
De
Ciuit.
Dei
,
Lib.
18.
cap.
17.
&
18.
suppose
the
mates
of
Ulisses
to
be
chaunged
into
diuers
beastes
:
and
in
Archadia
,
that
men
while
they
did
swimme
ouer
a
stagne
or
poole
,
were
turned
into
wolues
.
De
addeth
also
that
in
his
time
,
certaine
in
Italic
,
when
they
had
eaten
cheese
,
were
turned
into
Asses
,
and
the
same
,
althoughe
alwayes
they
remayned
sounde
in
reason
,
to
haue
caried
lōgtune
great
burthens
,
and
after
that
to
be
turned
to
their
former
shape
.
Neither
surely
do
the
deuils
(
saith
he
ca.
18.
)
create
natures
if
they
doe
anye
of
those
thinges
whereof
in
this
question
is
discoursed
:
but
chaunge
in
shape
onely
,
those
thinges
which
are
created
of
the
true
God
,
that
they
seeme
to
be
that
which
they
bee
not
,
and
therefore
I
beleue
that
not
only
the
minde
,
but
also
that
the
bodie
neither
,
can
by
any
reason
,
by
arte
or
power
of
deuils
,
be
truely
altered
in
to
the
members
or
lineamentes
of
beastes
.
Thus
sayeth
Augustine
.
Therefore
of
these
things
is
manifest
,
that
bewitchinge
doth
stretch
very
farre
and
that
vnder
it
are
comprehended
all
thinges
,
which
are
don
with
the
elusion
of
the
senses
:
that
thinges
are
beleued
to
be
sene
,
harde
,
and
perceyued
,
which
notwithstandinge
are
no
such
maner
of
thinges
.
And
it
is
no
hard
matter
for
the
deuill
,
or
his
disciples
beinge
studious
of
magike
,
to
do
these
thinges
.
For
the
senses
of
men
are
by
diuers
meanes
deceyued
.
First
,
when
that
some
fraude
or
chaunge
is
committed
in
that
thinge
which
is
laide
before
the
senses
.
By
which
reasone
the
deuill
taketh
to
him
,
and
againe
putteth
from
him
,
suche
bodies
or
shapes
as
pleseth
him
:
by
the
same
reason
he
can
shewe
foorth
all
kinde
of
bodies
and
shapes
,
and
put
forth
the
same
to
the
senses
,
to
be
sene
and
touched
and
by
some
meanes
or
other
to
be
perceyued
.
S.
Hierome
in
the
lyfe
of
Hilarion
doth
shewe
,
that
the
deuill
did
somtune
set
forth
before
the
saide
holy
man
to
be
hard
of
him
the
cryinge
of
yong
children
,
the
wailing
and
lamentation
of
women
,
the
noyse
of
armies
,
the
blating
of
cattell
,
and
straunge
sounds
of
diuers
voyces
,
that
he
ranne
away
rather
for
the
sounde
than
for
the
sight
.
And
a
while
after
he
sheweth
:
at
vnawares
,
when
the
Mone
shined
,
he
sawe
a
chariot
with
fiery
horses
to
runne
vpon
him
:
and
when
he
had
caled
vpon
Iesus
,
before
his
eyes
all
the
pompe
was
swalowed
vp
with
a
sodden
openinge
of
the
earth
.
He
addeth
:
how
ofre
naked
women
appered
vnto
him
while
he
laye
,
how
ofte
verie
great
ple●●ie
of
delicates
appered
to
him
beinge
an
hungred
.
And
he
reckeneth
vp
certaine
other
thinges
.
And
all
things
were
on
this
wise
prepared
of
deuiles
,
which
to
call
hym
away
from
faith
,
from
feruent
inuocation
,
and
contemplation
of
deuine
things
,
did
set
forth
things
not
true
,
but
shapes
and
unages
of
thinges
,
or
els
bodies
for
the
time
formed
.
Secondly
the
instrumentes
of
the
senses
,
or
the
meanes
by
which
they
worke
,
are
otherwhi●●
striken
&
hurt
,
by
reason
whereof
they
cannot
decerner
.
As
for
erample
:
many
tymes
such
humors
are
shed
aboute
the
eyes
,
for
the
which
some
man
beleueth
that
he
loketh
thorowe
a
syue
,
that
he
seeth
gnattes
or
other
sinal
bodies
,
parthy
cleare
,
partly
unstie
,
also
cobwebbes
,
the
smal
heyres
of
wol
,
circles
about
candels
,
that
are
lighted
●
the
wh●che
disease
the
Phisitians
call
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
suffusio
,
a
sheading
abrode
,
or
a
web
,
in
the
eye
:
and
in
ertendinge
she
sight
of
the
eye
,
all
bodiesseme
lesse
,
but
in
diminishing
thereof
,
they
all
seme
greater
.
They
that
are
sioke
of
of
the
disease
called
Glaucoma
,
(
which
is
a
humor
in
the
eyes
like
christall
)
accordinge
to
the
proportion
of
the
humor
aboundinge
,
do
thinke
all
thinges
are
diuersly
colowred
.
And
how
the
sight
and
other
senses
of
them
that
be
dronken
are
deceyued
for
because
of
the
grosse
humors
that
are
dispersed
,
is
too
much
knowne
.
And
how
saye
you
by
this
that
the
Media
or
meanes
which
are
put
in
betwene
the
instrument
of
the
sighte
and
the
bodies
laid
against
it
,
do
often
bring
to
passe
,
that
thinges
are
iudged
to
be
other
than
they
be
.
Through
glasse
the
sense
and
color
is
chaunged
:
the
same
may
likewise
happen
of
subtile
or
thinne
humors
and
exhalations
dispersed
by
the
ayre
nigh
vnto
vs
.
And
wood
that
is
parte
put
into
the
water
,
appeareth
croked
,
the
which
notwithstanding
is
right
.
For
that
,
that
thinges
put
betweene
the
instruments
of
the
sences
,
and
the
bodies
layde
against
them
,
doe
cause
such
deceauing
shapes
.
And
these
impedimentes
can
the
deuill
easilye
bring
forth
,
as
well
in
the
instrument
of
the
sight
,
as
in
the
instruments
of
the
other
sences
:
and
he
doth
so
beguile
men
,
that
they
beleue
and
perceiue
other
things
then
in
deed
they
see
and
perceaue
.
Thirdlye
,
manie
times
are
the
powers
of
the
mind
troubled
,
I
say
memorie
,
vnderstandinge
or
reasoning
,
thought
,
imagination
,
and
the
rest
that
are
joyned
to
them
,
wherof
it
commeth
,
that
they
which
are
so
affected
,
cannot
any
more
iudge
right
and
they
thinke
they
heare
,
see
,
and
perceaue
wondrous
things
,
and
yet
they
are
deceaued
.
These
effectes
are
seene
in
them
which
are
sicke
of
the
phrensie
,
melancholie
,
or
madnes
.
Galene
in
his
booke
of
the
differences
of
the
effectes
that
followe
sicknesses
,
doth
shew
that
Theophilus
the
phisition
when
he
was
sicke
of
the
phrensie
,
be
thought
that
hee
saw
and
hearde
miusirels
continually
playing
in
his
chamber
,
and
he
commaunded
they
should
be
dryuen
out
.
But
when
he
was
recouered
,
he
could
tell
of
all
thinges
,
that
he
,
or
they
which
came
to
him
,
sayd
or
did
:
that
is
to
say
,
because
only
imagination
in
him
was
hurte
,
and
not
cogitation
or
reasoning
.
In
many
that
are
phrensie
,
reasoning
or
cogitation
is
onely
hurte
,
in
some
the
memorie
also
,
and
more
powers
of
the
minde
.
Furthermore
,
the
molancholicall
humor
hauing
dommion
,
doth
cause
that
some
doe
thinke
themselues
to
be
bruite
beastes
,
whose
voyces
and
motions
they
imitate
:
that
they
be
stone
or
glasse
vessell
:
that
they
are
inuaded
of
murtherers
&
enemies
:
that
they
are
inspyred
with
the
power
of
God
,
and
foreshew
things
to
come
.
Hotte
humors
,
as
bloude
and
yelow
choler
,
when
they
abounde
,
and
doe
molest
the
brayn
,
they
cause
madnesse
and
woodnesse
,
so
that
men
vse
themselues
after
the
manner
of
wilde
beasts
.
And
who
is
ignorante
,
that
the
imagination
of
some
otherwhile
is
so
vehement
,
either
when
they
wake
,
or
when
the
other
sences
are
at
rest
through
slepe
,
that
they
think
themselues
to
perceaue
&
doe
those
thinges
,
which
notwitstanding
,
by
no
meanes
they
doe
?
Wheras
therfore
deuils
,
when
God
doth
permit
,
can
infecte
meate
,
drinke
,
the
ayre
that
is
dispersed
about
vs
,
and
therfore
also
may
strike
our
bodies
with
diseases
and
other
discommodities
,
it
is
neuer
a
whit
to
be
maruayled
at
,
if
also
they
hurte
our
brayne
and
the
powers
of
the
minde
abydinge
therein
,
that
we
thinke
we
doe
perceaue
,
and
doe
straunge
thinges
.
Hether
may
be
referred
that
which
Augustine
in
the
18.
booke
De
Ciuit.
Dei
cap.
18.
doth
make
mention
of
,
in
these
wordes
:
A
certaine
man
did
reporte
that
at
his
owne
house
,
in
the
might
,
before
hee
slept
,
he
saw
a
certaine
Philosopher
very
well
knowen
vnto
him
,
comming
vnto
him
,
and
that
he
did
expounde
vnto
him
certaine
Platonicall
matters
,
which
he
being
afore
requested
,
would
not
open
.
And
when
it
was
demaunded
of
the
same
philosopher
why
he
did
that
in
that
other
mans
house
which
he
denyed
to
doe
in
his
owne
house
when
he
requested
it
?
I
did
it
not
,
saide
he
,
but
I
dreamed
that
I
did
it
.
But
by
this
meanes
,
that
which
the
one
dreamed
,
was
declared
vnto
the
other
being
awake
,
by
a
phantasticall
Image
.
Thus
much
hath
Augustine
.
And
a
little
before
in
the
same
place
he
had
sayd
,
The
fantasie
of
man
,
as
in
dreaming
when
men
sleepe
,
so
also
in
cogitation
,
while
they
wake
,
may
be
innumerable
kinds
or
sorts
of
things
be
diuersly
altered
:
of
this
sorte
is
that
,
which
in
a
certain
Canon
of
the
Auciran
counsell
,
held
the
yeare
308.
Certaine
doe
affirme
to
be
written
:
&
it
is
reported
of
Gratian
26.
Duest
.
5.
Canon
.
Episcopi
.
Certayne
wicked
women
beynge
gone
backe
after
Sathan
,
seduced
by
illusions
of
deuils
and
phanfasies
,
do
beleue
and
porfesse
that
they
do
ryde
vpon
certaine
beastes
in
the
nighte
houres
,
with
Diana
a
godnesse
of
the
pagans
,
or
with
Herodias
,
or
with
an
innumerable
multitude
of
women
,
and
that
they
passe
ouer
a
great
deale
of
grounde
in
the
dead
time
of
the
night
,
and
that
they
obay
her
commaundement
as
their
Lady
mistres
and
that
they
are
certaine
nights
called
foorth
to
doe
her
seruice
.
And
after
a
few
wordes
he
saith
:
Priestes
ought
to
preach
,
that
by
all
meanes
these
thinges
are
false
,
and
that
suche
phantesies
are
put
into
the
mindes
of
the
faythfull
not
by
a
godly
spirite
,
but
by
a
wicked
spirit●
for
Sathan
which
doth
transfigure
or
chaunge
him selfe
into
an
aungell
of
lighte
,
when
he
hath
faken
the
minde
of
any
woman
,
and
hath
subdued
her
vnto
him
through
vnbeleefe
,
straightway
doth
transforme
himselfe
into
diuers
fashions
,
and
similitudes
of
diuers
persons
,
and
doth
bring
out
of
the
way
by
all
by-wayes
,
the
minde
which
he
holdeth
captitle
,
deluding
it
in
dreames
,
shewing
somewhile
ioyful
things
,
somewhile
heauie
thinges
,
somewhile
knowen
persons
,
somewhile
vnknowen
persons
.
And
when
as
only
the
spirite
doth
suffer
this
,
the
vnfaithfull
minde
supposeth
these
things
to
happen
not
in
the
soule
,
but
in
the
bodie
&c.
These
and
such
like
thinges
therefore
happen
when
as
the
powers
of
the
minde
(
as
I
sayd
before
)
are
troubled
.
Fourthly
,
The
deuils
oftentimes
doe
quicklye
place
some
bodies
in
steade
of
other
some
:
whereof
it
commeth
to
passe
,
that
we
suppose
those
former
to
be
chaunged
into
the
latter
,
and
so
our
sences
are
deceaued
by
the
only
alteration
of
the
bodies
.
And
therfore
August
.
in
his
worke
De
Ciuitate
Dei
.
Lib.
18.
Cap.
18.
doeth
say
:
That
the
felowes
af
Diomedes
were
not
chaunged
into
birdes
(
as
they
commonlye
fabled
)
but
that
they
were
taken
away
and
destroyed
by
euill
Aungels
,
Reuengers
,
and
in
their
stead
Birdes
being
brought
from
some
other
place
,
were
sodainly
set
downe
:
the
which
birdes
those
that
haue
falsly
supposed
those
men
to
be
turned
into
since
that
time
haue
called
the
fellowes
of
Diomedes
,
or
Diomedes
hys
birdes
.
In
like
maner
Iphigenia
the
daughter
of
Agamemnon
,
when
she
stoode
before
the
aulter
to
be
slaine
,
was
quickly
taken
away
by
some
euill
Spirite
,
and
in
her
place
was
placed
an
hind
,
the
same
spirit
doing
it
.
This
is
a
token
that
it
is
true
,
for
that
she
was
afterwarde
found
aliue
in
Chersonesus
beside
the
mountayne
Taurus
,
And
there
was
presidense
of
Dianas
sacrifice
.
And
oftentimes
are
vnbeleuers
by
this
meanes
deceyued
of
deuiles
,
and
these
mockages
haue
geuen
a
beginning
to
so
many
triflinge
transformations
,
as
of
Ouid
and
other
are
famously
set
forth
.
From
these
doth
not
greatly
differ
the
fraud
of
certaine
vacabunds
iugglers
,
which
playing
with
the
nimblenesse
of
theire
arms
&
hands
are
thoughte
to
thruste
themselues
thoro
we
the
arme
,
or
tongue
or
forhead●
with
a
dagger
,
to
drawe
out
bloud
,
and
to
do
many
other
things
,
when
as
notwithstandinge
they
do
nothinge
els
but
sodenly
chaung
the
instruments
,
and
doe
deceyue
with
the
onely
swiftnes
of
motions
.
By
these
meanes
therefore
&
by
others
which
the
deuile
being
endued
with
the
knowledge
of
natureall
thinges
,
and
with
passinge
experience
,
doth
vnderstand
,
and
mans
wit
doth
not
conceyue
:
men
may
be
deceyued
,
aswell
of
the
deuill
him selfe
,
as
of
those
whome
he
teacheth
,
so
that
of
diuers
things
they
apprehend
false
opinions
.
And
God
doth
somtime
permitte
,
that
eyther
with
incantation
,
or
els
with
the
foresaide
forms
of
illusions
,
men
be
hurt
or
take
damage
,
whether
in
theire
bodies
or
in
sences
of
the
minde
,
or
in
o
?
ther
thinges
,
not
for
because
of
the
vertue
or
strength
of
any
wordes
or
actions
,
which
are
done
of
the
Magitians
with
obseruation
,
as
though
in
them
were
some
syngular
force
:
but
for
the
couenante
that
priuelie
they
haue
with
the
deufles
,
by
cen●
sone
of
which
couenant
the
deuiles
do
gladly
performe
onto
there
worshipperes
the
things
which
they
tequire
,
as
farre
as
they
can
,
and
specially
those
things
which
are
fitte
to
hurt
.
Moreouer
God
doth
permitte
.
the
deuiles
to
exercise
theire
power
upon
some
,
as
well
for
the
sinnes
of
them
which
desire
that
other
may
be
hurt
:
the
which
because
they
haue
once
geuen
them selues
to
the
deuil
,
God
will
harden
in
theire
wickednes
:
as
also
for
theire
sinnes
who
are
touched
with
the
harme
,
or
els
for
some
other
causes
whcih
are
hidden
,
and
yet
alwayes
on
God
his
behalfiust
.
According
to
which
opinion
I
haue
read
Augnstin
in
a
certaine
palce
to
haue
spoken
as
touthinge
these
matters
.
Neither
sures
;
iy
it
is
lawfull
to
put
away
these
mischicfes
with
other
mischiefes
,
that
is
to
saye
,
with
charmes
or
inbocaffon
of
deuilles
:
for
that
were
to
aske
at
the
deuill
,
the
author
of
all
euile
,
that
which
is
good
,
which
ought
to
be
waighted
for
at
God
alone
,
and
of
him
is
wonte
to
be
geuen
:
but
by
faith
in
God
,
and
the
fruites
of
faith
,
that
is
to
say
with
prayer
and
almes
,
we
must
require
of
God
that
he
accordinge
to
his
goodnes
deliuer
vs
from
eilill
.
And
if
it
be
not
so
taken
awaye
,
then
if
remaineth
that
we
suffer
paffenflie
all
incommodities
,
as
longe
as
it
shall
seeme
good
to
him
to
punishe
and
to
trie
vs
,
Which
maner
of
councel
against
this
kind
of
temptations
and
daungers
to
be
bsed
is
here
&
there
commended
in
the
soripfures
,
also
in
the
33
question
,
1
Cano.
Spiper
Sortiarias
.
And
so
also
Macaruis
brought
to
passe
,
that
the
parentes
of
the
wench
were
no
longer
letted
with
the
bewitehing
&c.
Now
must
I
speake
of
those
things
which
I
haue
referred
to
the
second
order
of
magicall
matters
,
that
is
to
say
of
diuinations
.
I
haue
reekened
vp
those
formes
of
diuinations
,
which
the
scripture
doth
mention
,
if
anie
desire
more
,
he
may
seeke
them
out
of
other
wrytcrs
.
In
the
prophetes
writhinges
they
are
all
in
generall
condenmed
:
And
the
godlie
are
commaunded
to
aunyde
them
:
and
that
chiefly
for
these
causes
.
first
for
that
they
are
inuented
of
the
deuill
,
whose
workes
are
all
euile
,
and
do
tend
alwaye
vnto
mischiefe
.
Wherfore
very
farre
are
distant
,
prophane
diuination
,
and
holy
prophesie
:
as
well
because
that
is
faught
of
an
euil
spirite
,
and
this
is
adininistred
of
God
and
the
holie
Ghost
:
as
also
because
that
is
not
of
what
things
so
euer
,
but
onely
of
certayne
thinges
and
for
the
most
part
euill
?
and
this
may
be
accounted
of
what
things
soeuer
,
but
esperedye
see
the
naturall
causes
prepared
.
For
naturall
causes
beinge
layde
,
the
effecfes
doe
alwayes
(
for
the
most
parte
)
follow
.
By
which
teason
both
Phisitions
and
Husbandmen
ofcen
doe
fore see
that
certaine
thinges
do
follow
of
sure
causes
.
And
in
bruite
beastes
also
may
be
considered
in
certaine
hidden
power
of
perceauing
afore
things
that
are
to
come
:
whereof
are
noted
by
their
motions
and
actions
raine
,
tempestes
and
many
such
like
thinges
.
And
because
they
are
throughly
cunning
in
many
thinges
by
long
erperience
of
time
,
they
can
most
certainly
pronounce
of
as
such
like
thinges
.
Therefore
oftentimes
doe
they
gather
Prophesies
of
those
effectes
which
are
wrought
by
the
helpe
of
naturall
thinges
.
Thirdly
,
they
doe
marke
what
thinges
are
alreadie
prepated
in
any
place
or
beginne
to
be
done
.
And
these
selfe
same
things
then
straight
way
shew
to
some
bodie
(
dwelling
)
in
another
place
,
and
perhappes
far
distante
,
which
as
a
Prophet
doeth
manifest
the
same
to
all
men
,
and
desireth
to
seeme
to
bee
a
shewer
of
thinges
to
come
.
And
when
the
men
of
that
place
,
do
after
a
certain
space
perceaue
that
the
matter
is
so
as
it
was
tolde
them
,
they
thinke
that
of
that
thinge
there
was
bttered
a
pro
phesie
.
Yea
easie
it
is
for
the
deuil
,
which
is
of
a
most
subtile
and
most
nimber
nature
,
and
doth
most
swiftly
pearce
into
euery
place
,
to
spy
out
whatsoeuer
thinges
are
done
on
euery
side
,
and
of
the
same
to
bringe
tydinges
whether
he
listeth
.
But
they
doe
not
perceiue
the
thoughtes
od
men
(
the
which
Augustine
graunteth
that
he
some
while
thought
,
but
he
did
afterwarde
determine
otherwise
in
his
seconde
booke
of
Retractations
,
Cap.
30.
)
but
they
note
the
signes
onely
,
and
the
wordes
and
speaches
and
the
geshires
of
the
bodies
,
where
with
the
thoughts
of
the
minde
are
after
a
sorte
set
forth
:
and
by
these
and
other
thinges
concurring
they
iudge
as
certainly
as
they
can
.
fourthly
,
they
shew
things
to
come
,
which
in
some
place
or
other
they
haue
vnderstoode
to
be
for
shewed
of
an
holy
Prophet
,
or
some
good
Aungell
:
which
notwitstanding
is
not
published
among
others
.
And
so
that
which
is
other
folkes
,
they
doe
suttlely
challenge
and
shew
out
for
their
owne
,
and
doe
hunt
for
the
prayse
and
glorie
for
themselues
.
fiftly
,
they
dare
oftentimes
foreshew
things
to
come
,
although
they
haue
no
certainfie
,
and
are
fouly
deceaued
,
after
which
forte
sometime
certaine
lightbrained
felowes
dare
affirme
as
thinges
moste
certaine
,
these
thinges
which
by
coniectures
they
doe
gather
as
wel
as
they
can
.
And
that
doe
the
deuils
,
as
well
when
any
impedimentes
may
be
alleaged
,
to
which
it
shalve
imputed
,
that
the
successe
hath
not
answered
:
as
also
when
willingly
they
are
desirous
to
deceaue
;
&
to
destroy
those
of
whome
they
are
asked
counsell
.
Hether
belong
these
doutfull
Oracles
geuen
in
Delphos
,
and
in
other
places
,
as
bnto
Cresus
:
Cresus
perdet
Halym
transgressus
plurima
regna
.
De
diuinatione
Daemonum
.
cap.
5.
whcih
also
ars
repeated
26.
quest.
3.
&
4.
Hereof
may
we
gather
what
may
be
spoken
of
the
old
prophets
of
the
Centils
,
and
of
them
which
while
they
were
asked
counsel
as
touching
doubtfull
matters
and
thinges
to
come
,
did
geue
Oracles
or
answers
.
The
fatetelling
Prophetisse
in
Delphos
was
inspired
and
gaue
aunsweres
,
either
with
a
still
winde
,
or
by
fire
which
brake
out
of
the
den
,
or
els
sitting
in
the
secrete
sanctuary
vpon
a
brasen
seate
which
hauinge
three
or
foure
feete
,
was
dedicated
vnto
the
God
.
So
the
Prophet
in
Branchis
did
sit
vpon
an
Areltree
,
orels
did
carie
in
his
hande
a
rodde
which
was
geuen
him
of
some
god
:
sometime
hee
did
washe
his
feete
with
water
.
Among
the
Ligurians
in
Thracia
the
priestes
of
Bacchus
did
drinke
wine
sustely
.
Of
these
therefore
and
such
like
we
must
say
,
that
the
rite
and
superstitous
ceremonie
being
put
to
,
maketh
nothing
to
the
purpose
,
&
that
it
is
only
a
signe
of
the
obseruaunce
and
wuenant
of
wicked
persons
and
euill
spirites
betwene
them selues
:
and
the
spirites
so
to
the
honoured
,
and
so
retaine
men
in
a
folish
perswasion
.
As
touching
the
answers
themselues
or
the
inspiration
,
what
soener
concerneth
this
cometh
from
the
deuil
,
who
doth
teach
it
priuilie
or
apertly
,
to
wit
,
with
some
representastons
which
he
sheweth
forth
,
with
sightes
or
hissings
,
whcih
voice
or
other
signes
.
But
saith
some
,
what
shall
we
determine
of
the
Sibilles
?
there
is
no
doubte
but
they
were
taught
those
thinges
,
which
they
did
foretell
rightly
and
trulie
,
especially
of
Christ
,
and
things
perteyning
to
the
saluation
of
mankind
by
the
mspiration
of
the
holy
Ghost
,
nessher
onght
it
to
seeme
straunge
that
I
should
so
say
of
gentlles
and
vnbelee●ers
,
when
as
it
is
apparant
that
the
holy
Ghost
sometime
hath
spoken
true
and
notable
things
of
Christ
,
euen
by
the
wicked
:
as
by
Baleam
Num.
24.
and
by
Caia
.
Io.
11.
Although
manie
thinges
wece
〈◊〉
obscurely
spoken
by
them
than
it
may
be
doubted
,
whether
they
v●
deessode
those
thinges
which
they
sasde
:
as
neither
Caia●has
did
properly
vnderstand
his
prophesie
.
But
it
pleased
God
that
such
prophesies
should
be
manifested
so
the
Gent
vs
to
th
end
that
afeereard
,
if
at
ante
tyme
they
did
sirnie
agaunst
Christ
and
the
truth
beinge
manifesieu
in
the
earth
,
they
might
be
conainced
by
theire
owne
mens
predicftions
&
testunomes
.
Cn
which
end
to
be
vsed
,
they
ought
also
to
haue
great
waigh
or
importance
as
Angasim
in
his
oration
against
the
Iemes
and
Pagans
cap.
16.
and
agauist
I.
Manich.
lib.
13.
cap.
25.
Chrisost.
homilia
3
in
epistolam
ad
Titum
,
do
witnesse
.
And
the
inoste
auncient
writers
conterding
against
the
Gennls
for
our
religion
,
haue
willingly
for
that
cause
vsed
the
testimonfe
of
the
Sivilles
as
Iustinus
Martir
,
Clemens
Alerandrinus
,
Lactantius
Firmianus
S.
Augustin
and
other
.
Hitherto
as
touchinge
dininations
,
auswers
,
and
predictions
.
Nowe
the
matter
requireth
that
I
should
speake
somwhat
of
miracles
,
which
I
haue
put
in
the
third
order
amonge
magicall
matters
,
Do
the
end
that
euery
man
may
more
easily
marke
,
what
maner
of
miracles
,
and
how
miracles
may
be
done
of
the
deuill
and
his
disciples
beinge
experte
in
magike
,
it
shall
auaile
to
shew
which
are
true
miracles
.
Miracls
properlie
are
saide
to
be
certaine
outward
works
or
deeds
had
in
admiration
among
memand
such
in
deed
as
appeare
to
be
wroughte
by
Gods
power
for
to
declare
the
truth
and
certaintie
of
doctrine
,
of
faith
,
or
of
God
his
promisses
,
or
els
the
power
of
God
,
&
to
the
glory
of
God
.
This
definition
is
gathered
of
causes
,
and
by
it
may
be
vnderstanded
how
the
miracles
of
Christ
and
holy
men
may
be
distinguished
from
these
which
are
wroughte
either
of
the
deuill
or
of
wicked
men
:
which
also
ought
to
be
called
,
not
true
but
lying
miracles
,
as
the
Apostle
saith
2
Chessa
.
2.
And
these
lying
signes
or
miracls
may
diuersly
be
wrought
by
the
wicked
.
1
Firstly
,
miracls
are
done
in
those
things
in
which
the
things
are
in
deed
such
,
as
they
apeare
to
be
:
after
which
forte
the
Magitians
of
Pharao
are
beleued
to
haue
broughte
forthe
serpentes
in
deed
and
other
things
of
that
forte
:
but
those
are
two
wayes
done
.
The
First
by
calling
on
the
name
of
God
,
as
Christ
speeketh
of
the
false
Prophts
Mat.
7.
that
in
the
last
day
they
shall
say
:
Lord
haue
not
we
cast
out
deuills
in
thy
name
?
notwithstandinge
it
shall
be
said
to
them
,
I
know
you
not
.
After
the
same
maner
Christ
doth
foreshew
Mat.
24.
false
christs
and
false
prophets
to
worke
signes
and
wonders
,
and
miracls
are
done
so
by
them
,
not
because
God
is
moued
with
theire
faith
and
holynes
(
which
vtterly
is
none
)
but
for
the
inuocation
of
his
name
which
they
vse
vnto
him
:
moreouer
for
the
persons
standing
by
,
whom
God
will
haue
either
confirmed
in
found
dortrme
by
miracles
,
or
els
doth
suffer
them
to
be
caried
awaye
stom
the
same
.
And
the
wicked
doe
vse
the
name
of
God
in
these
inuocations
,
but
not
rightly
,
neither
to
lawfull
ends
:
wherefore
more
rightly
they
do
abuse
it
,
which
also
shall
happen
to
them
to
thewe
damnation
:
of
which
matter
Chrisost.
hath
spoken
somwhat
tom.
5
Homil.
21.
3
The
second
by
callinge
vpon
the
deuil
:
for
the
Magitians
with
their
charmes
do
call
vpon
enell
spirites
and
allure
them
,
the
which
also
for
the
couenaunt
that
is
betwen
them
,
are
ready
to
do
any
thing
.
And
God
doth
geue
them
leaue
,
so
that
they
ran
fashion
certain
bodies
for
a
time
which
with
our
senses
are
perceaued
,
as
I
haue
aforesaid
.
And
by
this
meanes
did
Pharao
his
Magicians
worke
miracles
:
of
whose
whisperinges
,
that
is
to
say
,
still
inuocationes
the
scripture
speaketh
plainely
Exod.
7.
&c.
Although
in
these
signs
or
wonders
very
things
are
laied
before
the
senses
,
yet
shall
they
not
be
called
true
miracles
:
sith
that
the
other
causes
which
must
be
considered
in
true
and
properly
said
nuracles
,
are
lackinge
.
2
Secondly
,
miraels
are
wrought
of
spirites
and
euill
men
,
in
which
veric
things
are
done
and
sene
,
but
vsing
certaine
natural
things
onely
.
For
in
stones
,
hearvs
,
and
such
like
thinges
there
is
a
certayre
hidden
force
or
stregth
,
wherwith
straunge
things
may
be
done
,
and
the
deuns
and
magitians
haue
notable
knowledge
of
such
naturall
forces
,
others
in
the
meaue
while
,
which
do
not
vnderstand
this
vse
of
natural
things
doe
suppose
greate
miracles
to
be
wrought
,
when
there
is
nothinge
lesse
.
Such
a
thinge
is
it
that
the
lampe
which
neuer
goeth
out
in
a
certaine
chappell
of
Venus
is
counted
a
miracle
:
when
as
notwithstanding
that
may
be
done
by
arte
and
naturall
instruments
,
that
is
to
say
with
the
stone
called
Asphestus
,
which
is
found
in
Arcadia
:
(
as
saith
Plini
.
lib.
37.
cap.
10
)
and
is
of
that
uature
,
that
beinge
once
kindled
it
neuer
goeth
out
.
And
Plini
.
maketh
mention
in
the
18
boke
of
his
natural
history
.
Chap.
1.
of
Limis
viuus
or
asphestinue
(
a
kind
of
flar
)
that
it
can
not
be
consumed
by
fire
.
Therefore
these
miracls
also
because
they
are
not
done
by
the
power
of
God
but
rather
by
a
naturall
force
,
deserue
not
to
be
reckoned
among
true
racles
.
3
Thirdly
,
miracles
are
done
by
magitians
,
in
which
certaine
things
appeare
to
the
senses
,
and
yet
are
not
verie
things
:
but
there
is
nothing
els
,
but
that
the
senses
of
men
are
deceaued
and
deluded
,
that
they
thinke
they
see
and
perceaue
things
which
neuertheles
they
neither
set
nor
perceaue
.
Which
deceate
,
how
many
ways
it
may
be
done
,
I
haue
afore
declared
.
Therefore
not
these
neither
ought
to
be
deemed
true
miracles
,
because
the
very
things
are
wanting
,
and
the
senses
are
deceaued
.
4
Fourthely
.
By
what
meanes
soeuer
,
eyther
apart
or
priuie
,
miracles
are
wrought
by
Magicians
,
and
whether
verie
thinges
be
remayning
in
them
,
or
onely
do
falsly
appence
:
yet
aslonge
as
the
causes
,
once
manbred
in
the
definition
,
are
not
sene
in
them
,
they
can
not
be
indged
any
other
but
lyenge
signes
and
lyenge
unra●●es
.
For
they
can
not
be
true
,
which
art
neither
done
by
the
true
power
of
God
,
neither
to
the
presor●●ed
ends
,
that
●●
,
to
pro●●
the
truth
of
doctrine
,
of
faith
,
●●
of
Gods
proinisses
,
or
of
the
●●●ght
of
God
,
nor
are
directed
to
set
●●●th
the
glory
of
God
.
Neuertheles
〈…〉
vuto
the
wicked
is
gran̄
〈…〉
to
worke
miracles
,
such
as
the
Godly
can
not
:
as
Christ
hath
signified
Mat.
24.
sainge
:
that
f●●se
prophetes
and
false
christes
should
worke
signes
and
wouderes
:
that
euen
the
electe
,
if
it
might
be
,
may
be
●●●●aued
.
And
yet
not
therefore
as
rightly
Augustine
doth
note
lib.
83.
questionum
questi
.
79
,
are
the
wicked
to
be
thoughtmore
worthy
then
the
godly
,
or
more
acceptable
vnto
God
,
as
neither
the
Magicians
before
Phar●●
more
hette●
than
Moyses
the
man
of
God
:
Although
the
wicked
h●●e
not
power
geuen
them
to
worke
miracles
where
and
when
they
wall
:
but
onely
where
,
when
,
●
how
it
seemeth
good
to
God
.
Wherfore
these
Magicians
of
Egypt
,
although
they
the
need
serpents
,
blond●●●●aters
and
frogs
,
which
were
an
deede
great
matices
:
Yet
when
they
came
to
lice
,
they
could
doe
nothing
:
and
they
were
compelled
to
to
confesse
,
〈◊〉
Moyses
did
all
things
with
the
finger
of
God
,
that
is
to
say
,
by
Gods
power
,
Good
.
s
.
Also
the
Grorcistes
Act.
19.
are
not
able
to
drine
out
the
euill
spirite
.
So
alwayes
at
the
length
must
a
lie
geue
place
to
the
trueth
.
There
are
diners
causes
for
which
God
doth
geue
so
great
power
to
the
vngodly
1
The
first
:
If
any
of
the
vngodlie
doe
worke
miracles
,
vsing
inuocation
of
the
name
of
God
:
them
must
we
vnderstand
those
miracles
to
be
brought
to
passe
for
the
onely
worthinesse
of
the
name
of
God
:
for
that
God
wil
haue
his
name
to
be
had
in
beneration
,
neither
doth
he
suffer
it
in
vayne
to
be
called
vpon
:
of
which
matter
I
haue
touched
somewhat
afore
.
2
The
second
cause
,
If
any
work
miracles
,
not
calling
vpon
the
name
of
God
,
but
by
other
meanes
,
as
by
helpe
of
deuils
,
&c.
This
hapneth
that
the
euill
,
that
is
to
say
,
as
well
they
that
worke
them
,
as
those
which
looke
on
them
and
follow
them
,
ane
confirmed
in
euill
,
are
seduced
and
drawen
into
new
erxours
.
After
which
sorte
Pharao
and
the
Magicians
were
hardened
in
euill
.
And
2.
Thess.
2.
the
wicked
are
blineded
that
they
should
beleeue
lyes
.
3
The
third
cause
:
Vnto
the
wicked
power
to
doe
miracles
is
geuen
,
that
the
constancie
of
the
godly
may
be
tryed
,
and
their
patience
exercised
.
Whereof
it
is
sayd
Deut.
13.
that
God
,
by
a
false
Prophet
which
foresheweth
true
things
,
&
worketh
miracles
,
doth
trie
his
people
.
Symon
Magus
is
written
to
haue
wrought
many
wonders
againste
Peter
the
Apostle
.
4
The
fourth
cause
:
Euil
men
are
sussered
to
worke
miracles
,
least
holy
men
(
vnto
whom
the
same
facultie
is
by
God
graunted
)
should
be
too
proude
in
them selues
,
and
shoulde
hunte
after
vaine
glorie
:
Moreouer
least
the
residue
of
men
should
measure
holinesse
by
miracles
:
Or
els
,
which
is
greater
,
and
soundeth
to
Gods
dishonoure
,
that
they
shoulde
giue
godly
worshippe
vnto
them
,
as
Act.
15.
the
men
of
Licaonia
,
for
because
of
a
lame
man
restored
to
helth
,
would
by
and
by
giue
diuine
honors
and
sacrifices
to
Paule
and
Barnabas
.
5
The
fifte
causE
:
that
happeneth
lest
any
should
thinke
the
gifte
of
working
miracles
to
be
greatly
des●red
,
before
manie
other
giftes
,
which
aswell
are
more
necessarie
to
the
church
of
God
,
as
also
do
oringe
more
plentifull
profit
:
of
which
sorte
specially
are
the
giftes
of
prophesie
,
go●●enment
&c.
For
God
doth
,
garnish
his
church
at
all
seasones
with
so
sorie
giftes
,
the
which
good
doe
v●e
to
manie
good
purposes
:
and
some
gifts
in
the
meane
while
are
somtime
common
to
the
vugodlie
,
but
they
fowly
abuse
them
:
therfore
as
manie
vugodly
men
doe
sometime
abuse
the
gifte
of
tongues
,
of
wisdome
,
or
the
like
,
euen
so
doe
they
somewhile
abuse
the
gift
of
miracls
Therefore
as
the
Apostle
geueth
warning
.
1.
Corinth
,
11.
let
vs
behold
and
embrace
the
more
excele●t
giftes
.
Hether
beiongeth
that
also
,
that
Christ
saith
to
his
discipls
Luc.
10.
re●oce
not
in
this
that
spirits
are
subiecte
vnto
you
:
but
reioyce
because
your
names
are
written
in
heauen
.
6
The
sixt
cause
:
Therefore
also
signes
and
wonders
are
wrought●
of
vngodly
and
false
feachers
,
sest
rashly
we
should
receaue
any
dortrine
,
which
shall
happen
to
be
proued
by
miracles
:
or
rather
that
we
require
not
the
doctrine
which
is
set
forth
to
vs
to
be
established
with
signes
and
wonders
.
Both
doe
alike
incurre
reprehension
,
(
that
is
,
)
casilie
to
beleue
for
because
of
miracles
,
and
not
to
beleue
ercept
unracles
be
adiovned
.
The
former
is
a
signe
of
light
headed
men
:
the
later
,
of
vnbeleeuers
.
Of
the
former
it
is
plainly
sayd
Deu.
13.
If
there
arise
in
the
midst
of
thee
a
Prophet
,
or
a
Dreamer
of
dreames
,
and
geue
thee
a
signe
or
a
wonder
,
and
that
signe
or
wouder
which
he
hath
foretolde
thee
come
to
passe
:
and
he
shall
say
,
let
vs
goe
after
strange
gods
which
thou
hast
not
knowen
,
&
let
vs
serue
them
:
thou
shalt
not
heare
the
words
of
that
Prophet
,
or
him
which
hath
dreamed
such
maner
of
dreame
.
Because
the
Lord
your
God
doth
tempte
you
,
that
he
may
know
whether
ye
loue
the
Lorde
your
God
with
all
your
harte
,
and
with
all
your
soule
.
●e
shall
walke
after
the
Lord
your
God
,
and
him
shall
ye
feare
:
ye
shall
keepe
his
commaundementes
,
and
heare
his
voice
:
ye
shall
serue
him
,
and
claue
vnto
him
.
Of
the
latter
,
that
is
to
say
,
that
we
ushold
not
require
signes
for
confirmation
of
the
doctrine
,
is
ertante
the
greeuous
chiding
of
Christ
to
the
Iewes
,
Mat.
12.
The
wicked
and
adulterous
generation
seek
a
signe
;
but
no
signe
shall
be
geuen
them
,
but
the
signe
of
Ionas
the
prophet
.
And
1.
Cor.
1.
the
Iewes
reqire
a
signe
,
and
the
Greekes
wisdome
.
It
remayneth
then
that
indgement
touching
doctrine
which
is
set
foor●h
,
must
not
be
taken
of
miracles
ioynd
therto
,
but
of
the
word
of
God
,
that
is
,
the
writinges
of
the
Prophetes
and
Apostles
,
as
Christ
doeth
discusse
Luke
16.
where
he
bringeth
in
Abraham
speakinge
:
They
haue
(
saith
he
)
Moyses
&
the
Prophets
,
let
them
heare
them
.
And
if
they
heare
not
Moyses
&
the
Prophets
neither
will
they
beleeue
if
any
rise
againe
from
the
dead
.
And
Esaiaas
saith
cap.
8.
Aske
counsell
at
your
charming
Diuines
which
mumble
and
say
:
Doth
not
a
people
aske
counsell
at
his
goddes
?
Shal
men
runne
to
the
dead
for
the
liuinge
?
Get
thee
to
the
law
and
Te●●●●onie
.
Therefore
let
vs
know
that
all
doctrine
which
agreeth
not
with
the
holy
Scripture
,
is
to
be
reie●ted
although
great
miracles
are
ioynd
,
and
though
Paule
himselfe
,
or
an
Angell
from
heauen
,
aftirme
the
same
.
Galath.
1.