Πῦς-μαντία
.
THE
MAG-ASTRO-MANCER
,
OR
THE
Magicall-Astrologicall-Diviner
posed
,
and
puzzled
.
CHAP.
I.
1.
From
the
Spirit
of
the
Scriptures
.
SECT.
I.
1.
Whether
those
places
of
Scripture
,
which
the
Astrologers
pretend
to
make
for
them
;
make
not
(
according
to
the
mind
of
the
Holy
Ghost
)
altogether
against
them
?
As
Gen.
1.
14
,
15.
And
God
sayd
,
Let
there
be
Lights
in
the
firmament
of
the
heaven
,
to
divide
the
day
from
the
night
,
and
let
them
be
for
signes
,
and
for
seasons
,
and
for
dayes
,
and
years
.
And
let
them
be
for
lights
in
the
firmament
of
the
heaven
,
to
give
light
upon
the
earth
.
WHat
Signes
?
Prodigious
,
and
ominous
signes
?
How
can
that
be
believed
?
seeing
(
now
in
the
Creation
)
it
was
not
the
terrour
and
astonishment
;
but
the
perfection
,
integrity
,
beauty
,
and
felicity
of
the
pure
and
spotlesse
Universe
,
which
God
intended
.
What
signes
?
Artificiall
,
and
fantasticall
signes
?
Shall
wee
dare
to
obtrude
mens
chimericall
fancies
,
upon
Gods
incomprehensible
Idaea
?
Were
his
thoughts
now
like
to
our
thoughts
;
that
the
starres
must
be
purposely
set
up
for
signes
,
and
Significators
,
of
whatsoever
prophane
men
(
in
a
vain
art
)
should
afterwards
imagin
?
Doubtless
,
it
was
not
mans
imaginary
art
,
which
he
now
intended
:
but
his
own
reall
artifice
for
Natures
wholsome
and
harmless
use
.
What
Signes
?
Magisteriall
,
fatall
,
necessitating
Signes
?
Ah!
then
wete
they
not
signes
only
,
but
Causes
.
And
yet
not
sole
causes
,
because
necessited
to
necessitate
.
Indeed
we
read
of
their
rule
or
dominion
,
(
vers.
16.
Psal.
136.
8
,
9.
Jer.
31.
35.
)
if
we
may
call
it
theirs
,
because
they
were
made
for
it
,
and
it
given
to
them
,
and
that
by
a
superior
Ordinance
.
And
therefore
all
their
prefecture
and
power
but
derivative
,
subordinate
,
ministeriall
.
And
not
only
derived
,
but
limited
and
determined
expresly
to
be
of
,
by
,
and
over
Time
,
and
the
distinctions
,
and
vicissitude
of
time
:
but
not
therefore
over
every
thing
,
and
act
in
time
,
with
their
distinctions
and
vicissitudes
.
What
Signes
?
Indefinite
,
indeterminate
signes
?
That
is
,
because
signes
of
some
things
;
therefore
signes
of
every
thing
?
Because
signes
of
some
things
naturall
,
as
in
Physick
,
Navigation
,
Husbandry
:
therefore
signes
of
all
things
rationall
,
arbitrary
,
morall
,
politicall
,
and
religious
?
Is
it
not
sufficiently
here
expressed
to
what
ends
and
uses
they
are
said
to
be
Signes
?
To
divide
between
the
day
,
and
between
the
night
(
That
by
such
a
signall
distinction
men
might
discern
what
part
or
division
of
time
is
fittest
for
labour
,
and
what
for
rest
.
)
And
to
be
for
Seasons
(
The
signall
opportunitie
is
to
actions
Naturall
,
Morall
,
Politicall
or
Religious
.
)
And
for
dayes
and
years
(
Times
shorter
or
longer
,
as
may
be
fittest
for
the
account
and
order
in
the
aforesaid
actions
.
)
To
rule
the
day
,
and
the
night
(
There
's
their
proper
use
designed
by
,
or
over
time
,
and
the
vicissitudes
thereof
.
)
To
be
Lights
set
in
the
firmament
of
the
heaven
(
There
's
their
end
,
as
respecting
the
perfection
and
beauty
of
the
Universe
.
)
And
to
give
light
upon
the
earth
;
(
There
's
their
main
end
and
use
in
respect
of
all
inferiours
.
)
But
may
we
not
couch
and
expound
them
thus
?
For
signes
,
and
for
seasons
,
and
for
dayes
and
years
,
that
is
,
For
signes
of
seasons
,
of
dayes
,
and
of
years
.
Is
it
not
to
be
noted
in
the
Text
,
that
the
commanding
or
effective
word
speaks
first
of
the
Creation
of
the
Starres
of
Planets
;
and
after
that
of
their
operation
,
or
use
for
which
they
were
created
?
When
it
speaks
of
their
Creation
,
it
speaks
singularly
;
to
note
,
they
were
all
of
them
(
for
nature
and
substance
)
out
of
one
being
.
But
when
it
speaks
of
their
Use
,
it
speaks
plurally
,
to
note
their
sundry
uses
:
yet
,
as
it
speaks
plurally
,
it
speaks
conjunctively
;
to
note
,
that
if
Signes
be
abstracted
from
Seasons
,
and
dayes
,
and
years
,
then
are
they
either
no
Signes
at
all
,
or
else
no
such
signes
as
are
here
intended
and
defined
.
Again
,
the
commanding
,
and
instituting
word
,
sets
forth
their
perpetuall
Law
of
their
ministeriall
service
to
the
whole
Universe
;
and
how
can
this
agree
with
their
particular
and
temporary
aspects
,
together
with
their
magisteriall
domineering
?
May
we
not
well
understand
Seasons
,
not
only
for
appointed
and
stated
;
but
for
solemn
and
sacred
times
:
as
also
dayes
,
and
years
,
for
ordinary
common
times
more
or
lesse
?
Certainly
,
God
ordained
them
for
dividing
and
distinguishing
signes
even
of
his
time
as
well
as
ours
.
So
then
,
they
serve
to
be
signes
for
observation
of
sacred
and
religious
times
;
and
likewise
of
naturall
and
civill
times
;
but
as
touching
the
observation
of
superstitious
and
genethliacall
times
,
where
's
the
least
word
for
that
in
the
Text
?
Why
doth
the
Holy
Ghost
here
omit
to
express
hours
and
moneths
?
Is
it
not
because
he
would
not
give
the
least
occasion
to
Planetary
horoscopists
,
and
monethly
Prognosticators
?
Doubtless
,
though
he
implies
them
here
within
his
own
distinction
,
yet
he
would
not
have
them
involved
in
their
calculation
.
How
are
their
imagined
influences
of
the
Stars
,
and
their
signall
Prognostications
of
them
,
grounded
upon
this
place
?
When
as
themselves
say
(
from
their
Rabbines
,
in
that
profound
cabalisticall
parable
of
Malcuth
cut
off
from
the
Ilon
,
&c.
)
that
from
the
Sin
and
fall
of
Adam
▪
these
influentiall
Channels
were
broken
,
and
their
water-course
was
no
more
;
The
divine
Light
retreated
,
and
the
descents
were
restrained
,
&c.
Did
God
indeed
curse
the
heavens
for
mans
sake
,
as
well
as
the
earth
?
How
were
they
created
and
instituted
for
signes
and
for
seasons
,
and
for
dayes
,
and
years
?
Seeing
they
were
but
created
on
the
fourth
day
;
and
all
(
by
their
account
)
was
undone
on
the
Sixt
day
.
To
whom
were
they
for
Signes
for
a
day
or
two
?
To
Man
?
He
was
not
yet
created
.
And
so
soon
as
he
was
created
(
say
we
)
he
fell
;
and
so
soon
as
he
fell
(
say
they
)
these
Signes
failed
.
What
use
then
,
or
observation
of
them
could
there
be
to
him
?
Well
since
they
will
have
these
to
be
the
Signes
before
the
curse
,
we
are
sure
theirs
are
not
only
the
signs
after
the
curse
,
but
cursed
signs
;
and
therefore
(
by
their
own
argument
)
can
have
no
placing
here
.
Nay
,
and
moreover
,
what
say
the
presaging
Astrologers
to
their
magicall
Rabbines
,
who
thus
translate
the
place
?
Let
them
be
,
not
for
Signes
;
but
for
Letters
.
Letters
to
be
read
,
not
Signs
to
be
ghessed
at
.
If
there
may
be
such
a
spelling
of
their
letters
,
what
need
or
use
of
their
other
spelling
Signs
?
But
what
should
hinder
us
(
who
are
orthodox
)
not
to
rest
our selves
satisfied
with
these
moderate
and
safer
explications
?
Signs
of
division
,
of
distinction
;
Signs
of
the
seasons
of
the
year
;
Signs
of
the
seasons
of
the
weather
;
Naturall
Signs
,
although
not
artificiall
;
indefinite
Signs
,
because
not
precisely
of
particulars
;
and
yet
not
so
indefinite
,
as
if
signs
in
generall
of
all
things
whatsoever
.
Signs
of
the
alteration
and
alternation
of
times
and
weathers
:
but
not
of
the
mutation
and
termination
of
humane
Societie
and
destiny
.
Signes
of
signification
,
and
for
direction
in
some
ordinary
actions
,
but
not
of
Prognostication
,
for
prediction
of
contingent
events
.
In
a
word
,
such
Signes
as
God
hath
here
established
,
but
not
such
as
he
hath
there
frustrated
.
Isa.
44.
25.
Gen.
30.
11.
And
Leah
said
,
A
troop
cometh
:
and
she
called
his
name
Gad.
Who
but
gadding
Astrologers
,
that
follow
a
troop
of
magicall
Rabbines
could
here
(
by
their
kind
of
peepings
)
spy
out
a
child
born
under
a
Constellation
?
Nay
and
more
,
could
pretend
the
same
to
be
taught
by
the
Husband
before
hand
,
and
here
now
gloried
in
by
the
wife
?
Alas
poor
Mother
that
bare
the
child
!
how
chance
she
also
is
not
taught
(
for
some
joy
in
her
travell
)
to
rejoyce
in
such
a
judiciary
constellation
?
Nay
,
how
chance
no
such
starre
is
observed
at
the
nativity
of
the
rest
of
the
twelve
Patriarks
,
they
(
many
of
them
)
being
not
only
so
obscure
,
but
more
noble
,
and
designed
by
God
to
more
eminent
offices
,
and
greater
actions
among
Gods
people
?
What
ill
luck
was
it
,
that
there
was
not
a
staire
then
invented
by
the
name
of
his
next
uterine
brother
(
verse
13.
)
since
the
signification
of
the
name
had
been
much
more
suitable
to
the
Starres
benignitie
?
Why
doe
not
Jacob
(
Gen.
49.
19.
)
and
Moses
(
Deut.
33.
20
,
21.
)
in
their
propheticall
benedictions
,
intimate
any
thing
of
this
New
Star
?
Since
the
Prophecy
is
of
a
troop
of
Sons
,
who
would
not
looke
for
a
troop
of
Stars
to
attend
the
rest
of
the
Sons
as
well
as
this
?
but
(
in
saying
sooth
or
sooth-saying
)
will
they
have
Gad
to
be
the
Planet
Jupiter
,
and
he
(
because
Lord
of
the
ascendant
,
and
great
dominator
)
turning
God-father
,
and
giving
the
name
of
Gad
to
the
babe
new
born
under
him
?
And
if
it
be
he
,
and
he
so
wholly
benign
,
and
fortunate
(
as
they
would
make
him
)
wherefore
then
is
the
prediction
of
any
kind
of
malignity
,
or
adversity
?
For
so
Jacob
expounds
it
in
his
prediction
;
A
troop
shall
overcome
him
.
Are
not
they
good
Hebricians
,
who
say
thus
upon
the
place
?
Ubi
Kamets
propter
athnach
,
&
legendum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tales
voces
quindecim
sunt
,
quae
scribuntur
ut
una
,
ac
leguuntur
ut
duae
,
teste
Masora
magna
;
Not
only
(
as
themselves
translate
it
)
written
imperfectly
,
and
yet
to
be
read
as
perfect
,
but
written
as
one
word
,
and
to
be
read
as
two
:
and
therefore
drawn
out
at
length
,
or
into
two
words
still
in
the
margin
.
But
again
,
is
Gad
Jupiter
?
And
is
the
Planet
Jupiter
a
troop
of
Starres
himself
?
Doe
not
their
own
divining
Rabbines
refer
it
likewise
to
Mars
,
to
the
conjunction
of
the
Planets
,
to
the
12.
Signes
of
the
Zodiaek
,
to
the
whole
host
of
heaven
,
and
so
to
the
troop
of
Starres
?
And
what
of
that
place
?
Isa.
64.
11.
Let
it
(
according
the
Septuagint
,
the
Chaldee
Paraphrase
,
the
Fathers
,
and
others
)
be
interpreted
of
Idolls
,
or
of
Devils
;
of
Fortune
,
or
of
Fate
;
or
of
their
Epicurizing
,
or
their
sacrificing
to
the
Sarres
,
in
an
auspication
of
the
years
fertility
:
Is
it
not
now
most
fitly
applied
for
the
confirmation
of
a
Patriarks
constellated
nativitie
?
If
after
ages
(
more
corrupt
and
idolatrous
)
might
invent
an
Idoll
,
or
a
Daemon
,
or
a
Paganish
Planet
of
that
name
:
must
it
therefore
be
known
to
,
and
approved
by
the
Fathers
in
the
Primitive
times
of
their
purer
simplicity
?
Judg
5
20.
They
fought
from
heaven
,
the
Stars
in
their
courses
fought
against
Sisera
.
How
the
Stars
are
said
to
fight
for
,
or
against
?
Why
may
not
the
Stars
here
be
metaphorically
understood
,
for
Angels
?
Howbeit
,
who
can
deny
,
but
their
fighting
was
metaphoricall
?
For
,
how
fought
they
?
by
a
naturall
influx
?
and
not
rather
by
a
supernaturall
direction
?
By
their
common
position
;
and
not
indeed
by
their
speciall
imposition
?
Ordinarily
?
nay
,
but
extraordinarily
.
Formally
?
nay
but
rather
effectively
.
Even
so
far
forth
as
it
pleased
the
Lord
of
Hosts
to
use
them
as
his
instruments
,
for
the
prodigious
producing
of
thunder
,
lightning
,
wind
,
hayl
,
rain
,
storm
,
or
tempest
,
&c.
So
then
,
the
Stars
fought
externally
,
by
their
own
proper
weapons
,
in
generating
and
producing
of
disturbing
and
distracting
meteors
:
not
by
their
influences
,
working
internally
upon
the
minds
,
wils
,
consciences
,
counsels
,
and
courages
of
men
.
In
this
generall
muster
,
or
great
conjunction
,
which
of
them
was
the
leader
in
chief
,
or
predominant
Lord
?
All
those
that
perished
in
this
slaughter
,
did
the
Stars
agree
to
design
that
in
their
births
;
which
they
now
executed
at
their
deaths
?
This
fighting
of
theirs
(
such
as
it
was
)
who
foresaw
it
?
who
foretold
it
?
was
not
the
Prophetess
her self
ignorant
of
it
,
save
only
after
the
event
?
And
when
she
understood
the
manner
of
it
,
was
she
instructed
by
an
arted
speculation
,
or
by
a
divine
revelation
only
?
Deborah
is
now
ascribing
the
victory
to
the
Lord
of
Hosts
(
for
his
praise
and
worship
)
and
not
unto
the
Stars
.
For
it
is
a
Canticle
,
and
not
an
incantation
.
So
much
is
to
be
collected
from
them
,
which
way
soever
we
point
her
words
.
They
fought
from
heaven
,
so
.
The
whole
Trinity
,
as
efficients
;
or
the
holy
Angels
,
as
instruments
.
Take
the
clause
so
distinct
,
and
then
it
is
easy
to
observe
,
that
there
were
others
above
them
,
who
fought
first
;
and
not
the
Stars
but
secondarily
at
their
command
.
Their
Commanders
went
before
in
the
front
:
and
these
(
the
common
Souldiers
of
Gods
Hoste
)
follow
after
in
the
rear
.
And
if
we
read
thus
,
the
Stars
from
heaven
fought
:
That
ntoes
not
only
their
place
where
it
is
;
but
their
power
whence
it
is
.
And
then
those
following
words
,
they
fought
in
their
courses
,
or
in
their
orders
,
paths
,
degrees
,
elevations
,
exaltations
,
mounts
,
banks
,
&c.
Doe
note
both
their
limitation
,
and
direction
in
their
place
,
and
power
.
Yet
not
that
power
from
their
naturall
place
or
position
;
but
from
a
divine
disposition
,
and
imposition
at
that
present
:
In
short
,
was
not
this
case
singular
and
extraordinary
betwixt
the
Isralites
,
and
the
Cananites
?
wherefore
then
should
it
be
drawn
to
any
common
and
ordinary
(
much
less
vain
)
observation
?
Job
.
38.
31
,
32
,
33.
Canst
thou
bind
the
sweet
influences
of
Pleiades
?
or
loose
the
bands
of
Orion
?
Canst
thou
bring
forth
Mazzaroth
in
his
season
?
or
canst
thou
guide
Arcturus
with
his
sons
?
Knowest
thou
the
Ordinances
of
heaven
?
canst
thou
set
the
dominion
thereof
in
the
earth
?
Whether
this
portion
of
Scripture
be
a
proof
of
the
Stars
potency
;
and
not
rather
of
the
Star-gazers
impotency
?
Is
the
naming
of
them
a
sufficient
proof
,
and
approofe
of
their
power
and
dominion
,
on
the
one
part
:
and
not
rather
the
comparing
of
them
,
or
objecting
of
them
,
the
only
scope
and
argument
,
to
prove
the
ignorance
and
inability
on
the
other
part
?
who
is
it
that
speaks
here
?
and
to
whom
speaks
he
?
Is
it
not
God
to
Job
?
the
Holy
Spirit
to
a
just
man
;
advising
and
convincing
him
of
his
ignorance
and
imbecillity
,
not
only
as
touching
celestiall
,
but
also
terrestriall
matters
.
If
it
had
been
a
Daemon
,
to
a
Magician
,
or
a
Familiar
,
to
a
Sooth-sayer
:
would
he
not
have
soothed
him
up
in
a
flattering
conceit
of
his
art
,
skill
,
sufficiency
,
vertue
and
power
in
these
things
?
But
the
Good
Spirit
(
free
from
the
others
fallacie
,
and
ambiguity
)
expostulates
plainly
,
Canst
thou
bind
the
sweet
influences
of
Pleiades
?
That
is
,
canst
thou
make
the
seaven
Stars
to
appear
so
in
a
knot
together
,
as
if
they
were
all
bound
in
one
band
?
Or
,
are
they
beholden
to
thee
for
that
sweet
,
delightfull
,
harmonious
concord
,
or
collection
?
Or
,
canst
thou
bind
,
restrain
,
or
forbid
their
sweet
influences
,
their
delights
,
and
pleasant
vertues
of
flowers
,
and
fruits
,
in
Gardens
and
Fields
,
from
the
opening
of
the
Spring
,
all
Summer
long
?
Or
,
canst
thou
so
conjoyn
them
(
or
observe
any
such
conjunction
in
them
)
as
to
cause
,
or
discern
them
to
be
nearer
to
one
another
,
at
one
time
,
than
they
are
at
anorher
?
On
the
contrary
,
canst
thou
loose
the
bonds
of
Or●on
?
that
is
,
cause
,
or
discern
them
to
be
further
off
one
another
,
at
one
time
,
than
they
are
at
another
?
Or
canst
thou
dissipate
the
contract●ons
of
those
Stars
,
either
by
transposing
their
orders
,
or
inlarging
their
border
:
or
else
dissolve
the
contractions
of
the
Winter
Stars
;
and
so
make
the
earth
to
open
her self
in
a
flourishing
way
,
when
she
is
now
as
it
were
bound
up
?
Canst
thou
bring
forth
Mazzaroth
in
his
season
?
Or
make
the
twelve
signs
of
the
Zodiack
each
one
of
them
to
appear
in
his
appointed
time
?
Or
the
remote
Stars
to
shine
at
noon
day
?
Or
Lucifer
sometimes
to
preceed
the
Sun-rising
;
and
again
to
follow
the
Sun-setting
?
Or
canst
thou
guide
Arcturus
with
his
sons
?
s●
.
Instruct
or
direct
the
whole
generation
or
congregation
of
the
Northern
Stars
?
Or
canst
thou
lead
the
great
Bear
,
with
all
his
Whelps
,
to
make
them
devour
,
as
thou
prognosticatest
?
Or
lead
him
over
his
sons
,
the
sons
of
God
,
yea
or
the
common
sons
of
men
,
to
devast
according
to
the
praedictions
of
vain
humane
art
?
Knowest
thou
the
ordinances
of
heaven
?
(
thou
,
by
thy
naturall
reason
,
as
they
by
their
arted
skill
)
either
according
to
what
Laws
and
Statutes
they
are
governed
by
God
,
or
govern
the
world
?
Canst
thou
set
the
dominion
thereof
in
the
earth
?
That
is
,
determine
what
power
and
vertue
those
Superiors
have
over
these
Inferiors
in
generall
:
much
less
terminate
it
to
particulars
?
Now
let
the
greatest
Proselytes
of
the
East
consider
well
these
words
spoken
to
a
great
son
of
the
East
,
(
which
although
they
were
directed
to
his
person
,
yet
they
concern
those
of
his
kind
,
I
mean
our
orientall
Artists
)
and
tell
us
,
what
they
can
here
directly
observe
in
proof
of
the
Stars
influences
upon
souls
,
wils
,
actions
and
fortunes
,
and
all
such
singular
events
as
are
contingent
to
humane
state
,
and
affairs
.
Are
not
the
whole
words
a
plain
reproof
of
all
such
arrogance
;
and
a
proof
,
not
so
much
of
the
Stars
,
as
of
Gods
own
incomparable
and
incomprehensible
power
and
providence
;
as
also
of
mans
wretched
ignorance
,
and
ignorant
wretchedness
,
while
(
in
this
,
and
divers
other
following
Chapters
)
he
teaches
Job
to
consider
;
and
that
not
only
as
touching
the
heavens
;
but
the
earth
,
the
Sea
,
and
all
that
in
them
is
.
Psal.
8.
3.
When
I
consider
the
heavens
,
the
work
of
thy
fingers
;
the
Moon
,
and
the
Stars
which
thou
hast
created
.
What
difference
betwixt
a
divine
contemplation
,
and
a
Diviners
speculation
of
the
Heavens
?
Are
not
these
the
main
differences
,
and
most
of
them
to
be
here
observed
?
1.
One
reads
them
with
the
pure
glass
of
Gods
word
?
the
other
by
his
own
false
and
fallacious
perspicils
.
And
must
not
he
be
blear
eyed
and
weak
sighted
that
undertakes
to
read
the
Heavens
,
and
Heavenly
bodyes
,
not
with
the
eyes
of
his
soul
,
nor
yet
with
his
eyes
in
his
head
,
but
with
his
eyes
in
or
through
a
case
?
2.
One
beholds
them
as
Gods
Heavens
:
the
other
as
dame
Natures
Heavens
.
3.
One
sees
,
and
considers
:
the
other
neither
sees
,
nor
considers
;
but
gazes
only
,
and
so
conjectures
.
4.
One
looks
upon
them
as
a
work
,
an
ordinary
work
:
the
other
pores
upon
them
as
working
,
and
extraordinarily
working
.
5.
One
contemplates
them
devoutly
,
and
constantly
;
at
any
time
,
or
all
times
,
whensoever
:
the
other
speculates
them
superstitiously
,
at
stated
planetary
hours
,
and
moments
.
6.
One
considers
them
,
as
the
work
of
Gods
fingers
:
the
other
conceives
them
as
working
by
his
own
figures
.
7.
One
doth
it
,
to
meditate
within
himself
:
the
other
doth
it
to
presage
and
predict
upon
others
.
8.
One
regards
them
,
as
Gods
ordinance
:
the
other
respects
them
,
as
giving
laws
,
and
ordinances
to
men
.
9.
One
takes
occasion
hereby
to
meditate
both
of
mans
frailty
and
his
dignity
;
as
in
some
respects
inferior
;
yet
in
some
respect
superior
to
the
heavenly
bodyes
:
the
other
feigns
,
and
muses
upon
the
Stars
superiority
,
and
domination
;
and
mans
inferiority
,
and
subjection
altogether
.
10.
One
admires
the
mercy
of
God
,
in
exalting
man
above
the
Stars
:
the
other
(
at
most
)
but
vaunts
of
his
judgements
,
in
depressing
him
under
them
.
11.
One
hereupon
argues
mans
state
to
be
little
lower
than
that
of
Angels
:
the
other
hereupon
would
make
mans
condition
to
be
far
worse
than
that
of
beasts
.
12.
One
so
directs
his
meditation
,
as
that
it
is
not
without
an
expresse
invocation
of
the
Lord
:
the
other
so
directs
his
speculation
,
as
that
(
very
often
)
it
is
not
without
some
implicite
invocation
of
the
Devill
.
13.
One
magnifies
God
for
so
visiting
man
in
mercy
as
to
crown
him
with
the
glory
,
and
honour
,
of
a
reasonable
,
and
a
gracious
soul
:
the
other
dishonours
him
even
in
the
visitations
of
his
judgments
;
in
that
he
would
rob
man
of
this
his
crown
,
and
set
it
upon
the
Stars
head
:
making
them
to
be
rationall
creatures
,
nay
and
little
less
than
God
;
and
man
to
be
awed
wholly
under
their
irrationall
and
fatall
necessity
.
14
One
nevertheless
concludes
that
God
hath
so
made
man
,
as
to
have
the
dominion
over
the
works
of
his
hands
:
the
other
concludes
,
that
the
work
of
his
fingers
have
nevertheless
the
inevitable
and
ineluctable
dominion
over
him
.
But
it
would
not
be
unmentioned
,
why
no
mention
is
here
made
of
the
Sun
,
as
is
of
the
Moon
,
and
of
the
Stars
?
was
it
because
David
composed
this
Psalme
in
the
night
time
;
and
is
he
therefore
silent
of
it
,
because
it
was
now
set
?
Surely
,
spirituall
meditations
require
not
the
presence
or
appearance
of
sensible
objects
.
If
he
did
compose
it
in
the
night
season
,
yet
undoubtedly
it
was
done
in
his
Chamber
,
and
not
on
the
top
of
a
Tower
.
This
nightly
meditation
was
clean
another
thing
to
their
nightly
speculation
.
He
could
,
as
they
cannot
,
perfect
his
consideration
,
without
any
relation
of
,
or
to
the
Sun
.
Or
therefore
speaks
he
not
of
the
Sun
,
but
of
the
Moon
,
and
the
Stars
only
because
these
shine
together
?
Well
then
,
it
is
evident
that
he
lookt
not
at
such
Aspects
and
Conjunctions
,
as
are
fain
to
refer
all
chiefly
to
the
Sun
.
Or
calls
he
the
Sun
his
Heavens
inclusively
?
Why
that
(
in
a
peculiar
manner
)
is
no
more
his
creature
,
than
are
all
the
other
obscurer
and
inferior
Stars
;
they
are
all
but
the
same
work
of
his
fingers
.
But
if
he
speak
of
the
Sun
thus
involvedly
,
it
is
not
to
countenance
their
involutions
,
but
reprove
their
involved
praedictions
:
who
study
to
be
ambiguons
,
because
they
prognosticate
from
such
things
they
plainly
perceive
not
.
Or
speaks
he
not
of
the
Sun
?
Because
he
speaks
of
seeing
;
and
that
s
a
thing
cannot
suffer
it self
to
be
over
broadly
gazed
on
.
Goe
to
;
if
it
doe
indeed
dazle
the
sensible
eyes
,
for
whose
naturall
use
it
was
intended
:
how
then
will
it
dazle
those
curious
eyes
,
that
are
prying
and
searching
into
it
,
not
only
for
the
supernaturall
,
but
preternaturall
abuse
of
it
and
of
all
under
it
?
But
(
to
let
pass
these
levities
of
conjecture
,
save
only
that
they
have
their
weight
against
their
lighter
conjectures
)
doth
not
the
Psalmist
in
very
deed
therefore
here
passes
over
the
Sun
in
silence
?
because
he
is
not
now
prognosticating
,
but
prophesying
of
the
Sun
of
righteousness
,
to
whose
brightness
and
glory
,
the
Sun
in
the
firmament
is
but
obscure
darkness
;
prophesying
of
his
Birth
,
and
Death
,
for
which
the
Prince
of
the
Planets
hand
no
motion
,
and
hath
therefore
here
no
mention
.
What
sorcerous
prophaness
,
and
wizzardly
blasphemy
then
is
that
,
for
Star-gazers
to
conclude
our
Saviour
Christs
Nativity
,
Passion
,
Resurrection
,
and
consequently
the
whole
mysterie
and
work
of
our
Redemption
,
within
the
revolutions
,
positions
,
conjunctions
,
aspects
,
calculations
,
configurations
,
and
prognostications
of
the
Stars
?
Psal.
19.
1.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy-work
.
How
doe
the
heavens
declare
the
glory
of
God
?
Shall
we
believe
the
Rabbines
,
or
any
magicall
Reciter
?
that
the
heavens
declare
the
glory
of
God
,
not
as
other
inanimate
creatures
doe
;
but
that
they
doe
it
as
things
that
have
souls
,
and
prognosticating
souls
too
.
Since
they
have
no
reason
for
their
assertion
but
this
;
because
(
say
they
)
the
word
which
here
signifies
to
declare
,
is
never
attributed
(
in
all
the
Scripture
)
to
things
inanimate
.
Say
it
were
not
so
elsewhere
;
is
it
not
enough
that
it
is
so
here
?
Must
we
for
the
more
common
usage
of
the
phrase
,
change
the
proper
nature
of
the
thing
?
In
Job
12
:
7
,
8.
that
very
word
with
others
as
rationall
,
is
attributed
to
the
irrationall
creatures
:
shall
we
therefore
say
they
are
rationall
creatures
,
and
so
make
a
metamorphosis
for
a
metaphors
sake
?
But
wee
believe
the
heavens
do
so
declare
the
glory
of
God
,
as
the
firmament
sheweth
his
handy-work
,
viz.
after
their
own
kind
and
way
,
and
not
after
ours
.
In
the
simplicity
of
their
nature
,
not
in
the
curiositie
of
an
Art
.
In
their
naturall
end
and
use
,
not
in
their
preternaturall
abuse
.
In
their
works
,
as
obedient
creatures
,
not
by
their
words
,
as
if
they
were
intelligent
creatures
.
By
clear
and
dilucide
manifestations
,
not
by
obscure
and
aequivocall
predictions
.
By
Miracles
and
prodigies
from
the
wise
and
powerfull
God
,
not
by
Oracles
and
prestigiousnesse
,
from
blind
,
vain
,
and
prodigious
men
.
By
the
ministry
of
Divines
,
Prophets
and
Apostles
;
not
by
the
magistry
of
Diviners
,
Speculators
,
Circulators
,
Prognosticators
,
Calculators
,
&c.
By
their
proper
natures
,
numbers
,
qualities
,
quantities
,
efficacies
:
not
by
their
Planetarian
and
genethliacall
numbrings
,
figurings
,
erectings
,
themes
,
schemes
,
tables
and
fables
,
&c.
By
admonishing
the
hearts
and
consciences
,
not
by
enforcing
the
wills
and
reasons
of
men
.
By
orderly
producing
their
effects
from
naturall
causes
,
not
by
confusedly
ominating
of
future
contingencies
from
arbitrary
actions
.
In
a
word
,
all
creatures
in
heaven
and
earth
,
are
declarations
of
Gods
glory
in
themselves
;
yet
are
they
not
so
to
us
,
but
as
we
are
enlightened
and
sanctified
,
so
to
apprehend
and
use
them
.
Isa.
34.
4.
The
heavens
shall
be
rolled
together
as
a
scroul
.
What
kind
of
scroul
or
book
are
the
heavens
said
to
be
?
Are
they
a
very
book
because
of
the
comparison
?
why
then
are
they
not
also
as
really
a
Curtain
;
Psal.
144.
2.
Isa.
40.
22.
a
Garment
;
Psal.
101.
26.
and
Smoak
;
Isa.
51.
6.
And
why
more
really
a
book
,
than
a
leaf
.
a
fig
,
or
a
tree
:
Since
all
are
used
here
in
a
joynt
comparison
?
And
what
kind
of
book
will
they
have
them
to
be
?
A
book
wherein
are
written
all
the
contingent
events
that
have
been
,
are
,
or
shall
be
in
the
world
;
From
the
beginning
to
the
end
of
it
?
And
so
written
in
letters
,
and
legible
characters
,
that
a
man
may
fore-spell
,
and
fore-read
them
,
and
all
mens
fates
and
fortunes
in
them
?
Now
,
in
what
kind
of
character
or
language
is
all
this
to
be
read
?
In
Hebrew
,
Chaldee
,
Arabick
,
Syriack
,
Aegyptian
,
Greek
or
Latin
?
&c.
And
how
are
these
coelestial
or
sydereal
letters
to
be
read
?
backward
or
forward
?
from
the
right
hand
,
or
the
left
?
from
the
East
,
West
,
North
,
or
South
?
If
all
this
Magic-astrologicall
reading
,
be
no
more
(
as
it
appears
by
the
character
)
but
drawing
a
line
or
a
circle
,
or
a
square
,
or
a
triangle
,
from
one
Star
to
another
:
what
hindereth
,
but
that
the
characters
of
any
language
may
be
imagined
or
fancied
to
any
purpose
,
as
they
please
?
Nay
,
is
it
not
as
easie
and
arbitrary
to
imagine
letters
among
the
starres
;
as
for
children
and
fools
,
to
fancie
faces
,
and
figures
in
the
clouds
?
But
(
to
bring
this
their
arrogated
Text
a
little
neerer
to
their
refutation
)
Doe
we
not
well
and
aptly
translate
it
a
Scroul
?
In
as
much
as
the
antient
books
were
like
to
extended
skinnes
or
Parchments
.
And
then
,
may
not
the
comparison
well
be
(
from
the
matter
,
not
from
the
form
)
of
their
shrivelling
like
a
skin
or
parchment
before
the
fire
?
How
ever
,
is
not
this
Scroul
,
or
Book
here
said
to
be
complicated
,
or
rolled
up
,
or
together
?
What
s
here
then
for
the
magicall
or
astrologicall
Lecturer
,
to
peep
,
or
pore
upon
,
whereby
to
spell
,
or
spie
mens
fates
,
or
fortunes
?
Moreover
,
are
not
the
heavens
here
compar'd
,
or
described
as
passive
,
and
not
as
active
?
And
what
Magician
will
account
of
them
so
,
in
his
way
of
lection
?
or
Astrologer
,
in
his
way
of
configuration
?
Furthermore
,
if
they
will
adde
to
this
,
that
place
(
Revel.
6.
14.
)
then
let
them
see
and
say
;
whether
that
be
to
be
understood
of
the
materiall
,
or
of
the
mysticall
starrs
and
heavens
?
Lastly
,
is
not
the
Prophecy
here
a
judgement
?
Now
,
though
we
may
grant
their
judicious
vaticinations
to
be
grounded
upon
such
a
thing
:
yet
one
would
think
they
should
not
seek
to
ground
them
upon
such
a
place
.
Gen.
44.
5.
Wot
ye
not
,
that
such
a
man
as
I
,
can
certainly
divine
?
Whether
Joseph
was
such
a
Diviner
as
he
seemed
?
Nay
,
the
second
question
is
,
whether
he
seemed
to
be
such
?
If
he
now
pretended
to
augurising
,
divination
,
or
soothsaying
,
for
the
dissembling
or
concealing
of
himself
from
his
Brethren
;
this
was
not
to
be
approved
in
him
;
Much
less
can
it
countenance
the
pretenders
hereunto
,
who
would
dissemble
with
all
the
world
,
so
long
as
they
can
possibly
conceal
their
jugling
and
prestigious
unpostures
.
Yet
he
sayes
not
,
I
can
divine
:
but
such
a
man
as
I
,
he
can
divine
.
Wherein
he
discovers
the
pravity
,
not
of
his
person
,
but
of
those
in
place
.
It
being
(
great
like
)
with
the
Egyptians
,
as
with
the
Persians
;
the
greater
men
,
the
greater
Magicians
;
the
greater
Personages
,
the
greater
Planetarians
.
And
why
should
he
say
,
Wott
ye
not
;
if
this
very
thing
were
not
too
notorious
?
who
can
imagine
that
Joseph
Would
vainly
boast
himself
in
such
a
superstitious
faculty
:
that
had
so
modestly
denied
himself
in
a
true
divine
gift
?
Chap.
4.
vers
.
16.
And
therefore
,
why
may
wee
not
accept
the
word
in
a
good
sense
;
not
for
a
superstitious
and
sorcerous
,
but
for
a
prudent
and
politick
conjectation
?
It
is
so
taken
,
Chap.
30.
vers.
27.
and
1
King
.
20.
33.
and
why
not
so
here
,
rather
than
there
?
Admit
the
same
word
(
from
his
own
mouth
)
be
taken
in
an
ill
sense
,
vers.
5.
yet
is
there
not
a
difference
betwixt
the
persons
spoken
of
;
an
heathenish
Prince
,
and
an
holy
Patriark
?
Likewise
in
the
act
,
and
usage
of
Divination
,
and
an
allegation
?
As
also
in
the
thing
it self
,
and
the
manner
of
it
;
a
superstitious
and
sorcerous
divining
in
or
by
a
Cup
:
and
a
prudent
policy
,
in
making
triall
,
or
sifting
and
searching
to
find
out
a
Cup
lost
,
or
missing
?
Men
of
conscience
,
taking
Josephs
practice
and
example
here
at
the
best
,
think
it
not
ordinarily
imitable
,
what
conscience
then
are
those
men
of
that
would
make
it
worse
than
it
was
,
and
yet
make
it
imitable
too
?
Dan.
4.
9.
O
Belteshazzar
!
Master
of
the
Magicians
,
&c.
Whether
Daniel
was
a
master
in
Magick
and
Astrologie
?
Is
a
Name
,
or
appellation
heathenishly
and
superstitiously
imposed
,
any
argument
of
a
thing
?
The
King
here
calls
Daniel
Belteshazzar
,
after
the
name
of
his
God
(
vers.
8.
)
was
he
therefore
a
God
?
So
the
King
here
calls
him
a
Magician
;
was
he
therefore
so
?
But
does
he
call
him
simply
a
Magician
?
nay
,
but
the
Master
of
the
Magicians
.
Because
he
had
committed
to
him
a
civill
power
over
them
(
as
chap.
2.
48.
and
5.
11.
)
how
does
that
prove
,
that
he
was
one
of
the
same
religious
profession
?
Doe
not
the
King
and
the
Queen
(
chap.
15.
11
,
12.
)
proclame
him
to
be
of
a
more
excellent
spirit
,
than
all
the
other
Magicians
,
Astrologers
,
Chaldeans
,
and
Sooth-sayers
?
And
(
Chap.
1.
17.
)
was
not
that
the
speciall
gift
of
God
?
And
such
a
gift
,
as
he
himself
distinguishes
,
and
opposes
to
all
the
skill
and
power
of
Wise-men
,
Magicians
,
Astrologers
,
and
Sooth-sayers
whatsoever
?
Chap.
2.
27
,
28.
Nay
,
and
the
King
himself
so
experiencing
,
and
accounting
of
it
?
chap.
1.
20.
After
all
this
preferring
and
distinguishing
:
who
can
now
be
so
sensless
,
as
to
compare
,
and
conjoyn
them
?
Say
that
he
understood
their
way
;
but
who
can
say
that
he
did
either
own
or
practise
it
?
Oh!
but
he
pleaded
for
them
,
chap.
2.
24.
what
,
did
that
argue
any
complyance
with
them
?
Seeing
it
was
but
to
save
their
lives
,
not
to
excuse
their
art
.
And
was
there
not
good
reason
for
it
?
First
the
Decree
was
rash
,
vers.
15.
Next
unreasonable
;
menacing
an
extreme
penalty
,
upon
an
obligation
to
an
unpossibility
.
vers.
10
,
11
,
27.
And
lastly
,
it
was
unjust
,
involving
the
innocent
and
unconcerned
.
For
the
slaughter
of
Daniel
and
his
fellows
,
together
with
the
rest
,
was
not
only
intended
,
but
pursued
,
verse
13
,
1●
.
Act.
7.
22.
And
Moses
was
learned
in
all
the
wisedome
of
the
Egyptians
,
&c.
Whether
Moses
was
an
Artist
in
Magicall
and
Astrologicall
learning
?
Must
the
Holy
Ghost
needs
be
understood
to
mean
(
by
the
wisedome
of
the
Egyptians
)
their
Magick
and
Astrologie
;
which
(
in
truth
)
was
their
most
superstitious
folly
?
Ought
we
not
rather
to
interpret
it
of
their
politick
prudence
?
in
that
it
followes
thereupon
,
Hee
was
mighty
in
words
and
in
deeds
;
that
is
,
eminent
both
for
counsell
and
action
.
And
if
his
words
and
deeds
,
be
understood
his
lawes
and
miracles
;
and
their
wisdome
their
magicall
Astrologie
;
would
the
Holy
Ghost
have
connexed
these
inconsistencies
in
one
commendation
?
Would
God
have
spoken
to
Moses
,
as
a
man
speaketh
unto
his
friend
(
Exod.
33.
11.
)
if
he
had
been
one
that
had
spoken
with
the
Devill
,
as
with
his
familiar
?
Does
not
the
Lord
distinguish
,
and
prefer
him
,
to
other
kinds
of
his
own
Prorophets
?
Numb.
12.
6
,
7.
How
then
presume
we
to
compare
,
and
conjoyn
him
,
to
such
kind
of
Prognosticators
,
and
Presagers
?
He
was
learned
,
or
educated
&
brought
up
from
a
child
.
His
Tutors
(
while
he
was
brought
up
in
Pharaohs
Court
)
might
indeed
be
such
:
but
does
it
necessarily
follow
,
that
he
himself
was
so
?
Suppose
(
as
some
doe
)
that
hee
might
be
partly
tainted
with
it
while
a
youth
,
and
under
their
institution
:
but
when
he
came
to
be
a
man
,
did
he
make
it
his
profession
?
Hee
that
when
he
was
come
to
years
,
refused
to
be
called
the
son
of
Pharaohs
daughter
,
(
Hebr.
11.
24
)
would
he
indure
to
be
called
a
Son
of
Art
,
an
Astrologer
,
a
Magician
?
Say
rather
,
that
he
was
instituted
in
the
Theory
of
it
:
is
it
evill
to
know
evill
?
Might
not
his
understanding
be
somewhat
informed
,
without
the
depravation
of
his
will
and
affections
?
He
might
know
it
,
to
detect
it
,
to
reprove
it
,
to
inhibit
it
:
but
did
he
teach
,
approve
,
or
practise
it
?
When
,
or
where
made
he
use
of
any
such
kind
of
Science
,
in
any
kind
of
enterprise
or
attempt
?
Nay
,
did
not
Moses
oppose
himself
to
Pharaohs
Magicians
?
and
did
not
Jannes
and
Jambres
resist
Moses
?
Were
they
now
of
one
society
?
Nay
,
why
did
they
not
now
upbraid
it
to
him
,
if
ever
it
had
been
so
?
In
brief
,
who
would
once
imagine
him
to
be
one
of
them
,
whom
God
himself
had
selected
as
his
Minister
,
to
promulge
his
●…gainst
them
;
and
every
kind
,
and
act
,
and
use
of
them
?
Levit.
19.
〈…〉
and
20.
6.
Deut.
3.
1
,
2
,
3
,
5.
and
18.
10
,
11
,
14.
Mat.
2.
1
,
2.
Behold
,
there
came
Wisemen
from
the
East
to
Jerusalem
,
Saying
,
Where
is
he
,
that
is
born
King
of
the
Jews
?
for
we
have
seen
his
Star
in
the
East
,
&c.
1.
Whether
the
Magi
,
that
came
to
Christ
,
were
so
called
in
the
good
or
in
the
bad
,
or
else
in
a
middle
sense
?
Because
in
this
place
(
and
in
this
place
alone
)
the
name
of
a
Magician
,
hath
(
with
many
)
the
favourable
translation
,
and
interpretation
,
to
be
accepted
as
a
middle
word
(
and
a
middle
word
,
not
in
relation
to
their
common
and
profane
art
but
in
consideration
of
their
speciall
and
extraordinary
vocation
and
office
)
shall
therefore
the
profession
and
practice
of
Magick
,
be
held
a
thing
indifferent
?
Yea
,
will
they
therefore
boast
it
to
be
not
ungratefull
,
or
not
distastfull
to
the
Gospell
it self
?
Is
it
not
so
to
it
,
when
it
speaks
of
Simon
Magus
,
and
of
Elymas
the
Sorcerer
,
or
Magician
?
Doth
not
the
holy
Scripture
often
make
mention
of
the
Devill
,
and
Sin
?
and
are
these
therefore
to
be
collected
as
not
ungratefull
to
it
?
And
what
if
a
word
be
not
ungratefull
,
or
distastefull
to
it
(
because
therein
is
properly
no
turpitude
;
and
because
it
serves
but
to
discern
and
discover
the
evill
,
and
so
is
not
evill
)
is
the
same
therefore
to
be
concluded
as
concerning
the
thing
signified
?
should
it
once
be
so
much
as
imagined
(
by
understanding
and
consciencious
men
)
that
the
Holy
Ghost
(
having
so
often
reproved
and
abhominated
the
thing
)
should
here
approve
of
it
;
yea
or
of
the
name
,
with
reference
to
it
?
Although
(
among
profane
Authors
)
the
name
of
a
Magician
was
taken
sometimes
in
the
good
part
,
and
sometimes
in
the
bad
;
as
the
art
,
or
practice
was
presumed
to
be
of
things
lawfull
,
or
unlawfull
:
yet
why
should
such
a
thing
be
admitted
in
sacred
Scripture
,
where
it
is
wholy
condemned
?
If
we
look
unto
the
origination
of
the
word
,
(
which
is
various
,
and
in
various
languages
)
we
find
it
commonly
noted
with
an
ill
notation
of
the
name
.
But
leaving
the
originall
and
signification
of
the
word
for
obscure
and
uncertain
(
as
the
greatest
Criticks
are
fain
to
doe
)
let
them
(
who
have
a
mind
to
commend
this
word
unto
us
)
shew
us
what
good
they
can
observe
in
the
use
and
practice
of
it
,
or
of
those
that
have
been
named
by
it
.
And
after
they
have
done
all
,
what
can
they
doe
,
but
beg
a
fair
interpretation
by
way
of
some
equivalence
or
resemblance
?
to
conceive
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Persians
,
was
as
●he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Greeks
,
and
the
Sapientes
among
the
Latines
,
Or
that
the
Magi
among
the
Persians
,
were
like
to
the
Chaldeans
among
the
Babylonians
,
the
Hierophants
among
the
Egyptians
,
the
Scribes
among
the
Hebrews
,
the
Gymnosophists
and
Brachmans
among
the
Indians
,
the
Philosophers
among
the
Grecians
,
the
Helvonians
among
the
Romans
,
the
Druids
among
the
French
,
the
Bards
among
the
Brittains
,
&c.
Alas
(
say
they
were
so
)
yet
what
have
they
gained
by
all
this
?
But
if
they
let
goe
the
name
,
and
will
sit
down
with
the
definitions
or
descriptions
of
Magicians
(
done
by
Rabbins
,
Greeks
,
Latines
,
Philosophers
,
Poets
,
Historians
,
)
(
but
I
may
say
nothing
of
Divines
,
and
Christians
)
will
they
not
find
themselves
at
a
further
loss
?
But
(
to
look
again
upon
the
Text
)
grant
they
are
here
called
not
Magicians
barely
but
Magicians
of
the
East
.
(
though
the
construction
will
not
well
bear
it
for
from
the
East
,
has
reference
to
their
profection
,
not
their
profession
)
what
of
all
that
?
were
the
Magi
the
honester
for
comming
from
that
coast
or
place
?
And
if
they
were
so
there
,
does
not
that
cast
a
brand
upon
Magicians
in
all
others
coasts
and
places
.
?
And
what
though
they
were
still
called
the
Magi
after
their
comming
to
Christ
,
or
conversion
?
was
not
Saul
called
Saul
after
his
conversion
?
and
Matthew
called
the
Publican
,
and
Simon
called
Zelotes
,
after
their
vocation
?
Is
it
necessary
that
all
mens
names
should
be
changed
upon
their
conversion
?
or
those
that
were
,
were
they
changed
because
they
were
of
ill
signification
,
or
import
?
or
was
the
name
of
Magi
not
so
,
because
not
then
changed
?
And
what
though
Simon
Magus
,
and
Elymas
have
some
Paraphrases
added
to
the
name
of
Magician
(
as
it
is
said
of
the
one
,
that
he
bewitched
the
people
,
Acts
8.
9
,
and
of
the
other
,
that
he
was
a
false
Prophet
,
Acts
13.
6.
)
Does
that
argue
that
the
Holy
Ghost
approves
of
the
name
,
without
those
Paraphrases
?
Nay
,
doe
not
those
Paraphrases
or
Synonyma's
further
clear
what
the
Holy
Ghost
intended
by
that
name
?
For
how
did
Simon
Magus
bewitch
the
people
,
but
by
his
Magick
,
or
Sorceries
?
Acts
8.
11.
Oh!
but
Magus
is
the
interpretation
of
Elymas
,
Acts
13.
8.
And
Elymas
sounds
well
both
according
to
the
Hebrew
,
and
Arabick
derivation
.
It
may
sound
and
signifie
well
,
or
ill
;
as
the
derivator
pleases
to
fancy
,
or
labours
to
allude
.
But
is
the
good
or
bad
signification
of
a
name
,
sufficient
to
make
the
thing
signified
either
good
or
bad
?
His
name
was
Barjeu
or
Bar
Jesas
;
and
did
that
approve
him
for
the
Son
of
God
,
or
of
Jesus
?
Magicians
were
wont
to
arrogate
and
usurp
unto
themselves
good
names
or
titles
,
thereby
to
colour
their
wicked
mysteries
and
practices
.
Simon
Magus
gave
out
that
himself
was
some
great
one
〈◊〉
and
thereupon
came
to
be
accounted
the
great
power
of
God
,
Acts
8.
9.
10.
Doe
the
Scriptures
use
to
interpret
an
obscure
thing
,
by
an
obscurer
?
And
therefore
why
may
we
not
interpret
the
interpreting
,
to
be
no
other
,
but
his
own
arrogating
,
or
others
accounting
?
But
(
to
be
brief
)
may
we
not
rest
satisfied
with
these
interpretations
of
all
his
names
at
once
?
A
false
Propphet
,
ther
's
the
name
of
his
profession
;
a
Jew
,
ther
's
the
name
of
his
nation
;
Barjesus
,
ther
's
the
name
from
his
Parents
;
Elymas
,
ther
's
the
name
of
his
education
(
for
might
he
not
be
brought
up
,
and
instructed
in
Elymais
,
a
City
in
the
Country
of
Persia
,
where
the
Magicians
were
educated
?
)
and
Magus
,
ther
's
the
name
of
his
practice
.
And
thus
the
knotty
interpretation
is
easily
disolved
,
interpreting
Elymas
Magus
,
for
an
Elymaticall
Magician
.
2.
Whether
the
Magi
were
the
first
attendants
our
Saviour
met
withall
in
this
world
?
What
say
they
(
besides
the
Angells
)
to
Mary
and
Joseph
,
and
the
sheapherds
of
the
same
Country
?
Certainly
,
if
they
came
not
(
as
some
think
)
till
about
twelve
dayes
after
the
Nativity
;
or
(
as
others
)
not
till
about
two
years
after
(
which
they
collect
from
verse
16.
)
then
met
Christ
with
many
attendants
,
ere
they
came
.
But
what
if
they
had
been
the
first
attendants
,
was
it
their
art
Magicall
that
did
dispose
,
or
invite
them
thereunto
?
Or
did
they
(
as
they
were
Philosophers
)
acknowledge
him
in
the
flesh
before
that
he
himself
discovered
it
?
Without
all
doubt
,
had
not
he
himself
first
discovered
it
to
them
by
his
Spirit
;
not
only
all
their
art
,
but
even
the
Star
it self
had
been
insignificant
,
and
altogether
insufficient
to
such
a
purpose
.
Grant
they
had
been
the
first
Converts
,
and
Confessors
;
yet
was
it
not
in
all
their
Magick
,
or
Philosophie
,
to
praeoccupate
his
own
revelation
,
nor
his
promises
to
his
Church
,
nor
yet
so
much
as
the
sense
and
experiment
of
his
comming
in
the
flesh
;
already
known
and
acknowledged
by
Saints
of
other
natures
,
much
better
than
themselves
.
Why
may
we
not
take
Magi
here
,
not
for
an
artificiall
,
or
a
professionall
;
but
for
a
nationall
and
a
gentilitiall
name
,
or
appellation
?
There
are
expresse
promises
for
the
calling
of
the
Gentiles
;
but
not
of
the
Magicians
.
There
the
Evangelist
proposes
it
as
a
thing
stupendious
;
Behold
,
there
came
Wisemen
from
the
East
to
Jerusalem
?
making
as
it
were
a
wonder
(
considering
their
art
)
for
to
see
Magicians
to
come
unto
Christ
.
Wherefore
we
conclude
,
that
nothing
(
from
their
call
,
or
conversion
)
was
now
praefigured
in
respect
to
their
professions
,
but
to
the
Nations
;
They
being
thus
the
first
fruits
of
the
Gentiles
,
not
of
the
Magicians
.
Having
relation
to
the
promised
calling
,
not
as
Magi
not
as
Wisemen
,
Isa.
33.
18.
1
Cor.
1.
20.
26.
but
as
from
the
East
,
Isa.
41.
2.
and
43.
5.
Mat.
8.
1.
3.
Why
God
would
call
the
Magi
,
or
Magicians
to
Christ
?
Not
because
they
were
Wisemen
,
or
men
well
morrallized
;
nor
because
they
were
Priests
,
and
Prophets
,
and
Theologues
and
Divines
,
teaching
and
serving
God
aright
in
their
way
of
Religion
;
nor
because
they
were
Kings
and
Princes
,
and
Magistrates
,
and
Lawgivers
,
and
Counsellours
,
&c.
Nor
that
any
their
good
use
of
naturall
gifts
,
and
studies
,
did
any
whit
dispose
them
to
supernaturall
grace
,
and
dutie
;
nor
that
they
were
the
apter
to
heavenly
contemplation
,
for
their
Stars
speculation
;
nor
that
divining
predictors
had
any
affinity
with
Divine
Prophets
,
nor
yet
that
all
such
as
are
worse
Magicians
than
they
were
,
should
thereupon
presume
to
come
to
Christ
,
as
they
did
:
But
because
God
would
thus
magnifie
his
good
will
;
and
Christ
his
free
grace
;
and
the
Holy
Ghost
his
blessed
power
,
to
Sinners
of
all
nations
,
professions
,
conditions
:
that
as
none
ought
to
presume
;
so
none
might
despair
.
4.
Wherefore
would
he
call
them
by
a
Star
?
Not
that
the
celestiall
creatures
set
forth
God
,
and
Christ
,
otherwise
than
as
the
terrestriall
doe
.
For
it
is
spoken
of
one
,
as
well
as
another
,
the
invisible
things
of
him
,
from
the
creation
of
the
world
,
are
cleerly
seen
,
being
understood
by
the
things
that
are
made
,
even
his
eternall
power
and
Godhead
.
Rom.
1.
2.
Not
that
the
mysteries
of
Grace
are
more
to
be
read
in
the
book
of
the
Heavens
,
(
but
a
book
of
nature
,
as
well
as
the
earth
)
although
(
as
it
were
)
of
a
whiter
paper
,
or
a
fairer
character
.
Not
that
the
heavenly
bodies
are
Gods
Image
,
as
some
of
the
earthly
are
:
neither
yet
bear
it
before
them
,
as
they
doe
.
Not
because
the
Stars
have
any
peculiar
attractive
vertue
in
them
,
to
draw
men
to
Christ
,
or
Christian
profession
.
For
why
then
have
the
greatest
Astrologers
been
(
living
,
and
dying
)
the
arrantest
Jews
,
and
greatest
Pagans
?
Much
less
to
commend
to
them
their
Star
▪
gazing
art
,
or
to
indulge
them
in
the
superstitious
errors
,
or
countenance
the
prestigious
practices
of
it
.
No
;
but
to
captivate
them
in
their
own
wisedome
;
and
to
condescend
to
their
own
capacities
,
and
to
instruct
them
(
the
vanity
of
them
being
laid
aside
)
from
their
own
studies
,
and
exercises
.
Namely
,
that
the
creatures
(
celestiall
,
or
terrestriall
)
may
become
(
in
their
kind
)
our
tutors
to
God-ward
;
if
they
be
rightly
used
,
and
not
superstitiously
or
profanely
abused
.
That
the
Stars
are
not
the
Governours
of
the
world
:
but
only
serving
as
a
guide
to
him
,
that
governs
both
them
,
and
the
world
.
That
they
are
more
than
their
naturall
and
common
motions
,
that
bend
to
this
end
,
or
can
guide
in
this
way
.
That
this
new
Representative
was
but
the
shadow
to
him
,
who
was
the
true
bright
Star
,
(
Num.
24.
17.
Revel.
22.
16.
)
to
whom
all
the
rest
they
found
in
the
Heavens
,
were
not
so
much
:
and
(
as
for
those
they
feigned
in
their
schems
and
tables
)
nothing
at
all
;
nay
worse
than
nothing
.
5.
From
what
region
of
the
East
came
these
Magi
?
Because
the
originall
word
is
plurall
,
some
thereupon
observe
severall
parts
or
divisions
of
it
;
And
are
themselves
divided
in
the
determination
,
when
they
say
(
upon
as
good
grounds
one
,
as
another
)
from
Persia
,
from
Chaldaea
,
from
Arabia
,
from
Aethiopia
,
from
Aegypt
,
from
Mesopotamia
,
&c.
and
one
of
them
from
one
Country
,
and
another
from
another
.
And
indeed
no
man
can
certainly
say
,
whether
of
one
or
other
.
This
I
urge
,
that
since
their
Country
is
unknown
;
must
it
not
be
so
for
their
condition
?
and
so
for
their
profession
?
their
Magicall
profession
(
I
mean
)
for
the
manner
of
it
?
In
as
much
as
Magicians
(
of
severall
Countries
were
not
all
al●ke
)
in
Philosophie
,
Morality
,
Politie
,
Religion
,
Superstition
,
Divination
,
Incantation
,
Prestigiou●ness
,
Imposture
,
Sorcery
,
&c.
How
then
are
these
Magi
to
be
discerned
?
6.
In
,
or
at
what
time
came
these
Magi
to
Christ
?
And
at
what
time
did
this
Star
appear
first
unto
them
?
Upon
the
first
part
of
the
question
,
opinions
are
not
only
various
,
but
contrarious
,
viz.
Upon
the
same
day
that
Christ
was
born
.
Item
,
at
the
same
time
;
and
together
with
the
Sheepheards
.
Item
,
not
at
the
same
time
.
Item
,
not
till
after
the
Purification
.
Item
,
about
thirteen
daies
after
the
Nativity
.
Item
,
not
till
a
year
,
or
about
two
years
after
.
Item
,
that
they
rode
upon
swift
Dromedaries
,
and
so
come
thither
the
sooner
.
Item
,
that
they
were
miraculously
provected
;
and
as
it
were
carried
along
in
the
ayr
.
Item
,
that
they
suffered
many
adventitiall
and
ordinary
delayes
in
their
journey
.
So
upon
the
second
,
opinions
are
the
like
,
viz.
That
the
Star
appeared
long
before
the
day
of
the
Nativity
.
Item
,
that
it
appeared
just
upon
the
very
day
.
Item
,
that
it
appeared
not
till
after
the
day
.
All
which
opinions
,
as
they
are
all
of
them
impossible
to
be
reconciled
:
so
the
most
of
them
are
easie
to
be
refuted
.
But
this
is
the
thing
to
be
observed
;
If
they
came
so
soon
;
how
farre
distant
was
the
East
,
from
whence
they
came
?
If
they
came
so
late
;
how
were
they
the
first
attendants
?
If
the
Starre
appeared
so
long
before
the
day
of
his
Nativity
;
how
was
it
the
signe
of
him
already
born
?
If
just
upon
the
day
;
how
could
they
come
thither
on
that
day
so
farre
as
from
the
East
?
If
it
appeared
after
his
Nativity
(
as
indeed
it
did
,
being
the
signe
of
one
born
already
)
what
influence
could
it
have
upon
the
instant
of
his
nativity
?
and
what
could
they
(
in
all
their
art
)
collect
to
that
purpose
?
and
if
they
could
not
thus
calculate
,
from
His
peculiar
Star
;
what
presumption
then
is
it
in
them
,
who
have
attempted
,
and
pretended
to
doe
it
,
from
the
common
starres
,
and
their
ordinary
constellation
at
the
instant
of
his
Birth
?
7.
Whether
this
starre
was
one
or
many
?
Most
certain
it
is
(
from
each
particular
in
the
text
)
that
it
was
but
one
single
starre
.
We
have
seen
(
all
of
us
as
one
,
and
at
once
;
not
one
of
us
one
starre
,
and
another
,
another
)
a
starre
(
singularly
,
not
plurally
starres
)
His
starre
(
peculiarly
,
and
none
else
but
his
)
and
the
starre
,
or
that
his
starre
(
and
that
alone
,
or
none
but
that
)
in
the
East
(
in
that
coast
only
.
)
But
who
but
Mathematicians
gave
occasion
to
this
question
?
Did
not
Albumazar
,
in
feigning
Virgo
the
Sign
in
the
Zodiack
,
to
be
compacted
of
many
starres
,
resembling
a
Virgin
,
carrying
a
Child
in
her
arms
,
and
it
holding
an
eare
of
starres
in
its
hand
?
And
did
not
other
Mathematicians
,
and
Magicians
fancie
,
or
feign
the
like
concerning
the
apparition
of
this
starre
in
Bethlehem
?
And
did
not
this
give
occasion
to
some
kind
of
Christians
,
not
onely
to
embrace
this
,
but
to
devise
other
superstitious
figments
?
of
which
I
spare
now
to
speak
.
Onely
I
cannot
but
note
thus
much
to
the
purpose
;
that
this
starre
being
a
starre
by
it self
,
did
signifie
by
it self
,
and
not
in
conjunction
with
any
other
starre
whatsoever
.
What
ground
or
colour
then
is
here
for
conjunctions
,
and
their
kind
of
significations
?
8.
Whether
this
was
a
new
starre
,
and
extraordinary
;
or
one
of
the
old
and
ordinary
starres
?
Not
an
old
starre
,
or
one
of
them
created
from
the
first
Creation
.
Because
,
it
is
called
his
starre
:
Now
how
prove
they
,
that
any
starre
(
from
the
Creation
)
is
affixed
,
or
attributed
to
any
individuall
person
or
action
?
The
Magi
made
it
a
marvell
to
have
seen
it
,
which
they
needed
not
to
have
done
,
had
it
been
a
common
starre
.
It
signed
a
thing
past
,
not
future
;
for
it
betokened
one
already
born
,
and
withall
invited
to
come
and
worship
him
.
It
shone
as
well
by
day
,
as
by
night
.
It
appeared
and
disappear'd
anomalous
to
ordinary
starres
.
It
moved
not
circularly
,
but
directly
.
It
moved
not
only
from
East
to
West
;
but
from
North
to
South
.
It
s
motion
was
not
perpetuall
,
but
interrupted
.
It
moved
but
slowly
(
according
to
the
pace
of
the
Magi
)
not
in
a
rapide
motion
,
as
other
starres
.
It
was
in
a
lower
or
inferiour
situation
,
as
a
guiding
minister
;
which
other
starres
are
unapt
for
,
by
reason
of
their
elevation
.
It
was
as
of
a
brighter
qualitie
:
so
of
a
lesser
quantitie
,
than
other
Starres
.
After
the
end
of
its
office
and
ministry
,
it
vanished
:
whereas
other
have
their
constant
office
,
and
yet
remain
the
same
they
were
from
the
Creation
.
It
had
no
naturall
influence
upon
inferiour
bodies
.
It
appeared
but
to
some
certain
persons
;
not
to
all
,
nor
yet
to
many
,
within
the
same
Horizon
,
or
Hemisphere
.
It
is
thought
to
have
been
a
starre
,
not
so
much
in
substance
,
as
in
similitude
.
Now
being
this
was
neither
Planet
,
fixed
Star
,
nor
Comet
;
but
a
new
starre
,
extraordinary
,
singular
,
and
accounted
different
from
all
other
stars
in
nature
,
substance
,
quantity
,
quality
,
site
,
motion
,
duration
,
signification
,
and
effects
;
Wherefore
then
should
such
a
singular
apparition
be
drawn
to
a
generall
observation
?
as
if
it
did
approve
such
significations
in
other
stars
,
which
it self
did
not
signifie
?
or
countenance
such
collections
in
others
,
and
by
others
:
which
the
Wise-men
themselves
could
in
no
wise
collect
from
it
?
Nay
,
in
as
much
as
this
Star
which
signified
Christ
new
born
,
was
new
,
singular
,
extraordinary
,
miraculous
;
is
not
this
a
strong
argument
against
ordinary
portents
or
significations
,
of
ordinary
stars
,
in
ordinary
births
?
9.
Whether
the
Magi
were
solely
,
and
sufficiently
instructed
by
this
starre
,
concerning
the
birth
of
Christ
?
Some
have
thought
that
they
took
notice
of
the
Star
for
a
long
time
before
;
and
yet
they
undertook
not
their
journey
,
till
they
were
immediatly
stirred
up
by
the
motion
of
Gods
Spirit
,
and
that
all
we
Christians
doe
easily
believe
.
Were
they
brought
then
,
or
invited
hereunto
by
their
speculation
or
by
revelation
?
by
their
art
,
or
by
their
faith
?
They
confesse
they
had
seen
his
Starre
;
and
yet
neverthelesse
they
are
enquiring
,
Where
is
he
that
is
born
King
of
the
Jewes
?
Why
could
they
not
collect
from
the
Starre
one
circumstance
,
as
well
as
another
?
the
place
of
his
birth
,
as
well
as
the
time
?
especially
seeing
the
place
was
the
chief
circumstance
that
the
Starre
was
intended
to
portend
,
vers.
9.
But
does
not
this
imply
,
that
their
art
or
speculation
was
not
sufficient
to
inform
them
:
and
therefore
they
are
referred
to
inquire
of
the
Law
and
Prophets
,
for
their
certain
,
and
precise
instruction
?
Doe
the
Stars
use
to
tell
what
the
state
,
and
conditions
of
the
person
newly
born
already
is
:
and
not
rather
(
as
they
pretend
)
foretell
what
it
shall
be
afterwards
?
yet
here
they
speak
of
one
that
is
born
King
of
the
Jewes
.
And
had
they
learnt
this
from
the
Star
only
,
or
their
art
;
had
that
been
a
sufficient
warrant
for
them
to
come
and
worship
him
?
It
must
needs
be
Idolatry
,
Superstition
,
and
not
divine
worship
,
that
is
taught
,
or
induced
to
,
by
meer
humane
art
or
science
.
If
they
apprehended
him
a
temporall
King
(
as
some
have
supposed
,
from
their
inquiring
after
him
in
a
temporall
Court
)
this
was
a
defect
of
revelation
▪
nay
,
was
it
not
an
error
of
their
speculation
?
But
whereas
some
speak
of
a
diabolicall
suggestion
,
because
they
were
Magicians
:
howbeit
it
is
not
to
be
thought
that
the
Devill
can
suggest
any
thing
directly
tending
to
Divine
worship
.
For
my
part
I
charitably
believe
that
Christ
had
revealed
himself
unto
them
,
before
they
ever
saw
the
Star
;
in
as
much
as
they
were
taught
to
call
it
his
Star
upon
the
first
sight
thereof
.
Yet
that
they
learnt
this
from
the
Starre
;
or
either
this
,
or
the
Starre
,
from
Seths
Pillars
,
or
Books
;
or
from
Balaams
prophecies
:
the
faith
of
those
traditions
I
leave
with
the
Authors
.
And
proceed
further
to
argue
their
insufficiency
notwithstanding
all
these
.
If
the
Magi
could
certainly
collect
from
this
Star
,
the
time
of
Christs
Nativity
;
Why
then
did
they
resolve
Herod
so
uncertainly
,
both
for
time
,
place
,
and
person
?
as
appeareth
vers.
7.
and
16.
For
his
ravening
and
raging
so
rudely
,
and
wildly
,
was
doubtless
according
to
their
information
upon
his
inquiry
.
If
you
say
,
they
understood
all
precisely
;
only
(
knowing
Herods
intent
to
fo
barbarous
cruelty
)
they
therefore
gave
him
an
evasive
and
delusory
answer
.
And
were
they
indeed
thus
advised
of
such
his
intent
,
whereof
Joseph
and
Mary
were
yet
ignorant
.
vers.
13.
Nay
?
't
is
evident
,
they
were
unadvised
,
till
they
were
warned
of
it
in
a
Dream
,
vers
.
12.
And
therefore
(
no
doubt
)
had
an
intent
to
have
returned
,
and
informed
him
according
to
his
inquiry
,
had
they
not
been
otherwise
inhibited
,
vers.
12.
Indeed
it
is
said
,
Herod
saw
himself
mocked
of
the
Wise
men
,
vers
.
16.
But
that
was
not
as
touching
their
resolution
,
but
their
return
.
However
,
touching
their
latter
,
not
their
former
resolution
.
But
this
is
strange
!
and
yet
not
so
strange
as
true
:
There
s
more
certain
prognostication
from
a
Dream
,
than
from
a
starre
.
For
the
starre
informed
them
not
so
much
as
of
the
action
:
but
a
dream
advises
them
of
the
very
intention
.
It
was
his
dream
(
divinely
immitted
)
and
not
his
Star
(
miraculously
exhibited
)
which
did
instruct
them
concerning
his
so
imminent
,
and
extreme
perill
.
What
a
dream
then
,
and
lesse
than
a
dream
,
is
that
of
the
ordinary
starres
:
to
make
them
to
presage
acts
,
intents
,
events
,
(
both
arbitrary
and
contingent
)
from
the
first
moment
of
a
mans
Birth
;
even
to
the
last
of
his
Death
?
Mat.
16.
2
,
3.
When
it
is
evening
,
ye
say
,
it
will
be
fair
weather
;
for
the
skie
is
red
.
And
in
the
morning
,
it
will
be
foul
weather
to
day
:
for
the
skie
is
red
and
louring
.
O
ye
Hypocrites
!
ye
can
discern
the
face
of
the
skie
;
but
can
ye
not
discern
the
signes
of
the
times
?
Luk.
12.
54
,
55
,
56
,
57.
When
ye
see
a
cloud
rise
out
of
the
West
,
straightway
ye
say
,
there
commeth
a
showre
;
and
so
it
is
.
And
when
ye
see
the
South-wind
blow
,
ye
say
,
there
will
be
heat
,
and
it
commeth
to
passe
.
Ye
Hypocrites
,
ye
can
discern
the
face
of
the
skie
,
and
of
the
earth
:
but
how
is
it
,
that
ye
doe
not
discern
this
time
?
Yea
,
and
why
even
of
your selves
,
judge
ye
not
what
is
right
?
Whether
Christ
(
in
these
places
)
reproved
all
,
or
approved
any
kind
of
judiciall
Astrologie
?
Undeniable
it
is
,
that
Christs
words
are
not
only
universally
,
but
totally
tending
to
reprove
.
As
observe
,
I.
The
persons
reproved
(
Pharisees
,
Sadduces
,
People
)
for
Hypocrites
.
And
why
for
Hypocrites
?
Is
it
not
because
Star-mongers
,
and
weather-wizzards
,
nature-tempters
,
and
fortune
spellers
;
if
they
pretend
to
Religion
or
Christianity
,
together
with
Magick
and
Astrology
,
are
commonly
as
arrant
hypocrites
in
the
one
,
as
impostors
in
the
other
profession
.
As
pretending
a
search
into
natures
secrets
,
so
far
forth
as
it
may
fet
forth
God
,
and
lead
unto
him
:
yet
so
wandring
in
abstruse
speculations
,
and
useless
vanities
,
as
doe
indeed
blind
with
superstition
,
and
so
seduce
the
farther
from
him
.
For
the
invisible
things
of
him
,
from
the
creation
of
the
world
,
are
clearly
seen
,
being
understood
by
the
things
that
are
made
;
even
his
eternall
power
and
Godhead
.
By
the
things
that
are
really
made
:
not
by
the
things
that
are
fantastically
imagined
.
And
therefore
their
foolish
heart
being
thus
darkned
,
as
to
become
so
vain
in
their
imaginations
;
professing
themselves
to
be
wise
(
before
the
men
of
the
world
)
they
are
indeed
become
Fooles
,
in
the
account
of
God
,
and
all
good
men
.
Or
,
does
he
not
therefore
call
them
Hypocrites
;
because
professing
themselves
to
be
teachers
of
the
Law
,
and
expounders
of
the
Prophets
;
they
notwithstanding
rather
addicted
themselves
to
vain
observations
,
unnecessary
studies
,
unprofitable
Prognostications
?
Oh!
how
hard
a
thing
is
it
,
for
a
Divine
,
to
turn
a
Diviner
,
and
not
to
turn
Hypocrite
(
if
not
Atheist
)
withall
?
2.
The
occasion
reprooved
;
In
that
they
came
tempting
him
,
and
urging
him
to
shew
them
a
sign
from
Heaven
.
Tempting
him
.
Who
are
greater
tempters
of
God
,
than
Magicians
and
Astrologians
;
together
with
all
such
as
seek
unto
them
,
to
be
resolved
by
them
?
As
either
feigning
the
creatures
,
which
are
not
:
or
applying
the
creatures
that
are
,
to
those
ends
and
uses
,
for
which
God
never
ordained
them
.
A
sign
it
is
they
would
have
.
This
fault
in
them
is
plainly
and
sharpely
reprooved
,
Mat.
12.
39.
1
Cor.
1.
22.
And
is
it
not
a
fault
reproveable
in
Christians
,
and
professors
of
Religion
,
who
ought
to
be
led
(
both
in
matters
politick
,
and
ecclesiasticall
)
by
ordinary
rules
,
and
certain
promises
:
and
not
to
look
after
extraordinary
and
uncertain
signs
and
tokens
.
And
it
must
be
a
sign
from
heaven
too
.
Why
?
were
not
all
Christs
signs
upon
earth
(
his
feeding
the
hungry
healing
the
diseased
raysing
the
dead
)
sufficient
to
convince
them
of
his
Messiaship
?
It
is
well
worth
the
observing
upon
this
occasion
;
that
of
all
the
signs
and
wonders
which
our
Saviour
wrought
in
,
and
among
the
inferior
creatures
,
he
not
once
(
in
all
his
life
,
and
acts
)
medled
to
make
any
kind
of
portent
in
or
among
the
superior
creatures
;
the
Stars
,
and
Planets
.
And
why
so
?
but
because
he
would
not
have
Magicians
and
Astrologers
to
arrogate
his
Patronage
,
or
obtrude
his
pattern
,
Because
providence
is
sufficient
to
rule
and
govern
the
world
,
without
Prognostication
.
Because
the
prophecies
and
promises
are
compleat
for
the
ordering
and
strengthning
the
Church
without
predictions
and
presages
.
Because
he
would
teach
men
to
keep
themselves
within
the
several
spheres
of
their
own
serviceable
activities
:
and
not
to
be
curious
in
inquiring
,
nor
superstitious
in
depending
upon
such
things
as
properly
concern
them
not
.
3.
Their
Art
,
or
skill
(
in
the
generall
)
reprooved
.
O
ye
Hypocrites
!
ye
can
discern
the
face
of
the
skie
,
and
of
the
earth
.
O
ye
Hypocrites
!
(
that
are
busily
prying
into
the
abstruse
miracles
of
nature
,
and
profanely
neglect
to
take
notice
of
the
hidden
and
wonderfull
things
of
God
;
That
flatter
and
Sooth
up
others
,
to
a
doating
presumption
of
those
things
,
which
yee
your selves
doubt
of
,
and
(
among
your selves
)
deride
;
That
terrify
others
in
a
vain
superstition
of
those
things
,
which
you
your selves
are
stupidly
secure
of
)
ye
can
discern
(
that
is
,
not
so
much
by
the
judgement
of
a
certain
knowledge
:
as
by
the
opinion
of
an
uncertain
conjecture
)
And
what
can
ye
discern
?
but
the
Face
(
the
apparition
,
the
shadow
)
but
the
heart
and
body
thereof
ye
cannot
;
sc.
the
substance
,
and
truth
.
All
is
but
the
face
of
the
skie
;
and
there
s
all
your
Astrologicall
:
and
the
face
of
the
earth
;
and
ther
's
all
your
Magicall
skill
.
4.
Their
Art
or
profession
reproved
even
in
the
less
unlawfull
particulars
.
When
yee
see
a
cloud
,
&c.
the
skie
red
,
&c.
ye
say
,
it
will
be
fair
weather
,
it
will
be
f●ul
;
there
commeth
a
shower
,
it
will
be
heat
.
We
easily
grant
,
it
is
not
so
much
the
occasionall
observation
of
these
things
,
that
he
reproves
:
as
the
superstitious
,
and
addicted
profession
.
For
these
things
have
their
naturall
and
ordinary
causes
:
and
so
may
be
moderatly
observed
to
come
to
pass
;
or
to
have
their
common
effects
.
But
in
the
asserting
,
or
pronouncing
upon
these
things
,
he
reprooves
(
and
that
justly
)
their
arrogation
of
authority
to
themselves
;
ye
say
:
their
indeliberate
rashness
;
streightway
ye
say
▪
and
their
peremptory
determinatenes
;
ye
say
,
it
will
be
to
day
.
Now
if
he
reproove
this
manner
of
Prognosticating
in
things
that
have
their
naturall
causes
:
how
much
more
doth
he
so
in
things
that
have
not
?
And
how
then
shall
our
Prognosticators
goe
unreprooved
(
by
Christ
and
all
good
Christians
)
who
presume
to
say
(
of
themselves
,
unadvisedly
and
peremptorily
)
not
only
,
it
will
be
fair
weather
;
it
will
be
foul
weather
:
but
it
shall
be
a
fair
child
,
it
shall
be
a
foul
child
;
and
that
not
only
for
the
face
and
temper
of
it
;
but
for
the
fortune
and
manners
?
5.
Their
defect
of
a
better
skill
(
yea
of
the
best
science
)
is
here
reprooved
.
Can
ye
not
discern
the
Signs
of
the
times
?
how
is
it
that
ye
discern
not
this
time
,
viz.
Of
the
Messiah
,
of
Christ
,
of
the
Spirit
,
of
the
Gospell
,
of
grace
,
of
the
Church
,
of
the
Ordinances
,
and
of
the
Christian
Common-wealth
?
Away
then
with
all
superstitious
hearkning
to
weather-wizzards
,
Planet
Prognosticators
,
and
fortune
spellers
:
for
who
so
ignorant
and
altogether
unacquainted
with
the
times
of
Christ
,
and
of
Christian
professions
(
whether
it
be
for
their
flourishing
,
or
their
tryals
)
as
indeed
are
they
?
6.
Their
defect
or
neglect
of
conscientious
judgments
reprooved
:
Why
,
even
of
your selves
,
judge
ye
not
what
is
right
?
Can
ye
judge
of
an
externall
event
,
which
may
peradventure
be
?
and
will
ye
not
judge
out
of
an
internall
principle
,
what
ye
ought
necessarily
to
doe
?
the
judgment
of
nature
,
the
judgment
of
Art
,
they
are
often
in
the
wrong
;
it
is
the
judgment
of
conscience
only
that
is
in
the
right
;
Why
then
should
we
believe
,
or
assent
unto
the
curious
;
where
we
find
not
the
conscientious
judgment
?
where
is
obliquity
,
but
in
the
judicials
of
Astrologie
?
where
is
arctitude
but
in
a
conscience
informed
by
Theologie
?
Nay
,
may
there
not
be
so
much
rectitude
even
in
an
Astrologers
conscience
as
to
convince
him
(
besides
his
personall
,
and
morall
)
even
of
his
artificiall
obliquity
?
Nay
and
besides
,
may
not
a
man
judge
of
what
is
right
,
just
,
true
,
good
,
possible
,
probable
,
necessary
,
convenient
(
as
touching
nature
,
morality
,
pollicie
,
Religion
)
and
that
even
of
himself
(
by
reason
,
prudence
,
conscience
)
without
the
Art
,
or
the
Artists
,
of
Magick
,
or
Astrologie
?
SECT.
II.
2.
Whether
Magicians
and
Astrologers
(
these
places
being
taken
from
them
,
which
they
pretend
to
make
for
them
)
can
evade
or
exempt
themselves
(
their
friends
,
and
acts
,
and
arts
)
from
these
following
places
of
Scripture
;
that
make
so
expresly
and
directly
against
them
?
Deut.
18.
10
,
11
,
12.
There
shall
not
be
sound
among
you
any
one
that
useth
divination
,
or
an
observer
of
times
,
or
an
enchanter
,
or
a
witch
.
Or
a
charmer
,
or
a
consulter
with
familiar
spirits
,
or
a
wizzard
,
or
a
necromancer
.
For
all
that
doe
these
things
,
are
an
abhomination
unto
the
Lord
:
and
because
of
these
abhominations
,
the
Lord
thy
God
doth
drive
them
out
from
before
thee
.
WHether
Magicians
and
Astrologers
be
to
be
tolerated
among
Gods
people
?
I
remember
what
I
have
elsewhere
said
upon
this
place
in
brief
,
concerning
Witches
.
The
question
is
,
whether
it
be
not
applicable
to
Magicians
and
Astrologers
also
?
and
if
so
;
then
their
not
being
tolerated
by
God
,
and
among
Gods
people
,
is
out
of
question
.
1.
Therefore
who
is
such
an
one
,
that
useth
divination
?
One
that
divineth
divinations
.
Whose
divinations
are
of
his
own
divining
,
of
his
own
head
,
of
his
own
art
.
Whose
divinations
are
nothing
(
nothing
in
nature
,
and
truth
)
but
as
he
himself
divineth
,
or
deviseth
,
pretending
and
presuming
not
only
to
foreknow
all
things
knowable
,
or
imaginable
,
or
fecible
,
or
probable
;
but
to
foretell
any
future
contingent
,
arbitrary
action
secret
and
particular
quality
and
condition
;
and
what
shall
happen
to
such
a
person
or
such
a
State
.
Now
if
both
name
,
and
thing
be
not
proper
to
Magicall
Astrologers
;
let
them
consult
(
besides
their
own
consciences
)
the
learned
Hebricians
,
and
their
own
R●bbins
especially
,
in
the
confest
use
and
application
of
the
word
.
2.
Who
is
an
observer
of
times
?
Not
he
that
observeth
times
and
seasons
for
long
or
short
light
or
darke
hot
or
cold
,
dry
or
wet
:
but
he
that
observeth
dayes
,
for
white
or
black
,
fortunate
or
unfortunate
,
lucky
or
unlucky
,
good
or
bad
:
as
to
the
enterprizing
,
or
atchieving
of
naturall
politicall
and
religious
actions
.
And
are
not
these
the
proper
observations
,
and
instructions
both
made
,
and
taught
by
Astrologers
?
If
(
upon
another
ground
)
it
be
translated
,
an
observer
of
the
clouds
:
does
not
that
come
nearer
to
them
,
as
touching
the
matter
of
their
art
?
And
if
it
be
translated
from
that
word
,
which
fignifieth
an
eye
:
it
yet
again
serves
to
note
their
superstitious
speculation
,
and
praestigious
inspection
.
But
which
of
them
soever
be
the
aptest
Etymologie
,
they
cannot
but
apprehend
themselves
both
meant
,
and
mentioned
;
if
they
observe
Authors
and
Translatours
;
ours
,
or
yet
their
own
.
3.
Who
is
an
Inchanter
?
A
Sooth-singer
,
by
canting
numbers
:
or
a
Sooth-sayer
,
by
calculating
numbers
.
Or
a
conjecturing
,
and
experimenting
Augur
.
And
is
not
that
such
a
Prognosticating
Sooth-sayer
,
or
Sooth-saying
Prognosticator
;
as
doth
it
only
from
his
own
conjecture
;
and
hath
nothing
to
proove
it
,
but
meerly
the
experiment
.
4.
Who
is
a
Witch
?
Not
only
he
that
acts
by
a
diabolicall
compact
,
and
power
:
but
he
that
acts
praestigiously
and
delusively
upon
any
part
of
nature
whatsoever
.
Such
were
the
Magicians
of
Egypt
,
Exod
7.
11.
And
if
they
will
rest
with
the
Rabbinicall
description
of
the
word
and
the
man
that
is
meant
by
it
;
it
signifies
such
an
one
as
professeth
the
art
of
the
Stars
,
to
deduce
a
Genius
down
from
heaven
,
and
in●ice
it
by
certain
characters
,
and
figures
;
fabricated
at
certain
hours
,
and
under
certain
courses
of
the
Stars
:
and
so
using
or
imploying
it
to
any
mans
commodity
or
discommodity
,
as
he
listeth
:
yea
and
for
the
presagition
and
praediction
,
of
things
hidden
,
absent
,
and
future
.
5.
Who
is
a
Charmer
?
He
that
useth
spels
,
figures
,
characters
,
ligatures
,
suspensions
,
conjurations
,
or
(
as
the
word
it self
speaketh
)
conjoyneth
conjunctions
.
Now
if
you
aske
,
what
kind
of
conjunctions
?
I
answer
,
besides
that
with
the
Devill
(
in
a
compacted
confederacy
)
and
that
with
those
of
their
own
society
:
why
not
those
also
among●t
the
Starrs
and
Planets
?
Seeing
those
also
are
conjunctions
of
mens
own
conjoyning
:
that
is
,
made
to
conspire
to
those
significations
,
and
events
,
to
which
themselves
were
never
yet
agreed
.
6.
Who
is
a
consulter
with
familiar
spirits
?
What
?
he
that
hath
consociation
with
a
wretched
Imp
?
or
confariation
with
a
petty
Maisterell
?
or
that
mutters
and
mumbles
from
a
Spirit
,
in
a
bottle
,
in
a
bag
,
or
in
his
own
belly
?
or
he
that
interrogates
such
a
Familiar
,
either
mediately
by
consulting
,
and
assenting
;
or
immediatly
,
by
tempting
and
provoking
?
Yea
,
and
he
too
,
that
can
whisper
,
if
not
with
the
Spirits
that
rule
in
the
ayr
;
yet
with
those
spirits
which
(
he
sayes
)
not
only
move
,
but
animate
the
celestiall
bodyes
.
And
then
proclame
you
a
pleasing
presage
;
if
you
will
but
fill
either
his
bottle
,
or
his
belly
,
or
his
bag
.
For
,
he
tells
you
the
Spirit
will
not
speak
to
your
advantage
,
if
these
be
empty
.
7.
Who
is
a
Wizzard
?
A
cunning
man
,
a
wise-man
,
a
Magician
,
an
Artist
,
or
(
in
truth
)
a
Sciolist
.
That
is
,
one
whose
idle
speculation
of
vain
curiosities
,
makes
him
arrogantly
to
presume
,
or
superstitiously
to
be
presumed
,
to
know
,
and
foreknow
that
,
which
(
in
good
earnest
)
he
knows
not
;
neither
is
well
and
throughly
able
to
judge
of
it
,
after
it
is
now
not
unknown
to
all
.
For
(
saving
the
sagac●ty
of
Satans
suggestions
)
he
knows
as
much
by
the
understanding
of
a
reasonable
man
,
as
he
doth
by
the
corner
of
a
Chimera-beast
.
Ask
the
Rabbinicall
Magician
,
and
he
has
so
much
understanding
as
to
tell
you
what
is
meant
by
that
.
I
count
the
Jewish
wizzardly
fable
not
here
worth
the
relating
;
no
though
the
wizzard
himself
be
translated
from
it
.
8.
who
is
a
Necromancer
?
He
that
takes
upon
him
to
Presage
or
Divine
to
the
living
from
the
dead
,
idest
,
Dead
corps
,
dead
sacrifices
,
dead
idols
,
dead
pictures
,
dead
figures
;
yea
,
and
dead
or
liveless
Signes
and
Planets
too
The
Holy
Ghost
uses
other
words
,
plain
enough
expressing
both
their
votes
and
feats
;
or
arts
and
acts
.
(
Exod.
7.
11.
Isay
47.
13.
Ezek.
21.
21
,
22.
Hos.
4.
12.
Dan.
5
11.
)
to
let
them
understand
,
it
is
not
in
all
their
evasion
,
to
escape
his
comprehension
;
yea
,
and
that
in
some
such
words
,
as
were
otherwise
of
honest
signification
,
and
laudable
use
.
To
let
them
know
again
,
that
it
is
not
the
arrogation
,
or
attribution
of
a
good
name
,
or
tearm
,
that
can
make
it
a
good
art
,
or
lawfull
profession
.
And
therefore
they
have
small
cause
to
glory
in
usurping
to
themselves
such
an
appellation
,
as
the
Scripture
sometimes
retains
in
a
middle
acception
.
But
have
I
not
said
enough
,
both
to
include
them
,
according
to
the
scope
of
the
place
:
as
also
to
exclude
them
,
according
to
the
tenour
of
the
case
,
I
have
here
handled
?
Isa.
41.
21
,
22
,
23
,
24.
Produce
your
cause
,
saith
the
Lord
,
bring
forth
your
strong
reasons
,
saith
the
King
of
Jacob.
Let
them
bring
them
forth
,
and
shew
us
what
shall
happen
;
Let
them
shew
the
former
things
,
what
they
be
;
that
we
may
consider
them
,
and
know
the
latter
end
of
them
;
or
declare
us
things
for
to
come
.
Shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
that
ye
are
Gods
:
yea
,
doe
good
,
or
doe
evill
,
that
we
may
be
dismayed
,
and
behold
it
together
.
Behold
,
ye
are
of
nothing
,
and
you
work
of
nought
:
an
abomination
is
he
that
chooseth
you
.
Whether
the
Devill
,
and
his
prognosticating
Divines
,
be
able
to
indure
the
disquisition
and
examination
of
God
,
and
of
his
divine
Prophets
?
Produce
your
cause
;
make
manifest
(
if
you
can
)
your
whole
art
,
and
profession
.
Wherefore
doe
ye
adjure
one
another
to
Sorcerie
in
your
half-hinted
mysteries
?
are
neither
God
,
nor
good
men
capable
of
them
nor
worthy
to
receive
them
?
Come
produce
your
causes
;
let
us
hear
what
naturall
causes
there
can
be
for
your
so
peremptory
predictions
,
upon
arbitrary
notions
and
fortuitous
events
?
Bring
forth
your
strong
men
,
your
Artists
:
and
your
strong
reasons
,
the
true
Demonstrations
of
your
Art
.
Let
them
,
(
the
Idols
,
their
Oracles
,
Augurs
,
and
all
the
aruspicate
Presagers
)
bring
forth
(
into
reall
art
,
or
effect
)
and
shew
us
(
by
true
propositions
)
what
shall
happen
(
by
way
of
contingent
,
or
meer
accident
.
)
Let
them
shew
the
former
things
,
what
they
be
:
For
if
they
be
ignorant
of
things
past
heretofore
,
how
can
they
be
intelligent
of
things
future
,
or
that
shall
be
hereafter
?
And
if
things
past
be
not
yet
present
to
them
:
doubtless
things
to
come
are
farre
absent
from
them
.
But
let
them
shew
the
former
things
,
that
we
may
consider
them
.
How
?
recollect
them
,
as
if
out
of
our
mind
and
memory
?
Nay
,
that
we
may
see
whether
their
recollection
of
them
be
worth
our
consideration
.
Or
set
our
heart
upon
them
:
to
give
credit
,
or
assent
unto
them
.
And
know
the
latter
end
of
them
.
For
if
they
can
recall
things
from
the
first
;
they
are
the
better
able
to
inform
us
what
shall
become
of
them
to
the
very
last
.
And
if
things
be
present
to
them
from
the
beginning
;
we
may
the
rather
believe
them
,
that
things
are
not
absent
or
hidden
from
them
,
as
touching
their
latter
end
.
Or
declare
us
things
for
to
come
.
If
they
be
blind
behind
,
so
that
they
cannot
look
back
;
but
have
only
their
eyes
in
their
foreheads
,
to
see
before
them
:
then
let
them
(
even
as
concerning
those
things
)
make
us
to
hear
(
sc.
both
infuse
a
faith
,
and
bind
a
conscience
,
to
believe
them
,
as
touching
the
futures
which
they
take
upon
them
to
foretell
.
)
What
talk
ye
of
some
immediate
and
imminent
probables
(
such
as
even
sense
may
ghesse
at
;
or
present
hopes
,
or
fears
,
easily
suggest
?
)
Shew
the
things
that
are
to
come
hereafter
.
Manifest
your
prescience
of
things
a●ar
off
:
as
well
as
your
present
sense
of
things
neer
at
hand
.
But
alas
!
ye
are
not
able
certainly
to
foresee
what
may
come
to
passe
within
an
hour
:
how
much
lesse
are
ye
able
to
foretell
what
shall
come
to
passe
after
an
age
?
Doe
either
this
,
or
that
infallibly
;
That
we
may
know
that
yee
are
Gods
.
Not
Devills
,
not
Idols
,
not
Diviners
,
not
Sooth-sayers
,
not
Prognosticators
;
N●y
,
not
Angels
,
not
Prophets
,
nor
Apostles
;
no
,
but
very
Gods
.
For
to
foreknow
,
and
foretell
things
to
come
,
this
is
the
sole
property
of
a
true
God
,
and
of
none
else
but
one
worthy
to
be
so
known
,
confessed
,
honoured
,
and
adored
.
Yea
,
doe
good
,
or
doe
evill
.
Not
Morally
;
for
so
,
evill
indeed
ye
may
do
,
so
farre
as
ye
are
permitted
:
yet
good
ye
cannot
doe
,
because
not
thereunto
endowed
.
But
Remuneratively
;
let
your
Starres
and
Planets
not
onely
signe
,
but
cause
good
fortune
,
or
reward
to
good
men
:
and
bad
fortune
,
or
punishment
to
evill
men
.
That
we
may
be
dismayed
.
This
benignity
,
and
severity
of
theirs
would
indeed
strike
us
with
some
astonishment
;
either
of
terrours
,
or
admiration
.
But
tell
's
not
of
their
indiscriminate
and
confused
benefices
,
or
malefices
(
to
our
vain
hopes
,
or
fears
,
)
unless
you
can
order
them
so
,
as
that
we
may
behold
them
together
,
sc
.
God
,
as
well
as
man
,
to
approve
them
:
and
we
,
as
well
as
you
,
to
prove
and
experiment
them
.
Otherwise
,
why
should
wee
believe
you
can
foresee
see
such
things
,
as
none
can
see
but
your selves
?
But
since
you
are
not
able
to
let
us
behold
your
Art
together
with
you
:
this
we
can
behold
without
you
;
and
so
can
all
that
are
wise
,
beside
you
,
Behold
ye
are
of
nothing
.
Is
not
there
the
vanity
of
your
persons
?
And
your
works
of
nought
:
is
not
there
the
invalidity
of
your
Art
?
An
abomination
is
he
that
chooseth
you
.
Is
not
there
the
guilt
and
plague
of
every
proselyte
and
client
of
yours
?
And
now
,
think
not
easily
to
evade
;
it
is
God
that
thus
discepts
with
you
,
sayth
the
Lord
.
Yea
,
sayth
the
King
of
Jacob
;
It
is
God
▪
that
not
only
disputes
against
your
cause
,
but
pleads
the
cause
of
his
Church
against
you
.
Isa.
44.
25.
That
frustrateth
the
tokens
of
the
lyars
,
and
maketh
Diviners
mad
,
that
turneth
wise
men
backward
,
and
maketh
their
knowledge
foolish
.
How
God
dealeth
not
only
with
Astrologers
,
but
with
their
Art
?
He
frustrateth
(
depriving
that
of
a
due
end
,
to
which
he
never
vouchsafed
a
true
cause
,
)
the
tokens
(
fancied
and
feigned
signes
,
from
calculated
,
and
prognosticating
Aspects
,
and
Conjunctions
)
of
the
lyars
;
(
commonly
expounded
of
feigning
and
falsifying
Astrologers
,
that
Predict
,
and
presage
neither
from
the
truth
of
nature
,
reason
,
nor
saith
.
)
And
maketh
Diviners
mad
;
Mad
,
in
giving
them
over
to
break
their
own
brains
about
needless
curiosities
,
and
abstruse
vanities
.
Mad
,
in
a
proud
and
insolent
conceit
,
and
boasting
of
their
own
art
and
learning
;
above
all
other
mad
in
their
phrenetick
suggestions
,
sublime
investigations
,
confused
apprehensions
,
obscure
expressions
,
ambiguous
presagitions
,
superstitious
Ceremonies
,
and
prestigious
practices
.
Mad
,
at
the
frustration
of
their
own
bold
Predictions
.
Mad
,
at
wise
mens
discovery
of
them
;
and
consequently
at
the
worlds
derision
and
contempt
.
Mad
,
with
envy
at
the
truth
of
God
,
Church
and
Ministry
.
And
mad
,
in
the
horrour
and
distractions
of
their
own
hellish
hearts
and
consciences
.
And
turneth
wise
men
backward
;
Such
as
account
themselves
the
onely
wisemen
;
and
yet
while
they
pretend
to
make
progresse
in
knowledge
and
vertue
,
are
themselves
become
retrograde
,
and
turned
backward
into
Idolatry
,
Superstition
,
Atheism
,
Prophanesse
,
Sorcery
,
&c.
Turned
backward
;
while
they
read
the
Stars
now
backward
,
now
forward
;
now
for
a
fortune
,
now
for
an
infortune
;
now
for
this
side
,
now
for
that
.
Turned
backward
;
when
they
find
rebuke
,
and
reprehension
:
where
they
lookt
for
praise
and
promotion
And
maketh
their
knowledge
foolish
;
From
their
own
conviction
,
confession
,
retractation
;
by
the
infallible
judgement
of
Gods
word
and
truth
;
in
the
clear
discerning
of
all
wise-hearted
Christians
,
and
to
the
palpable
experiment
of
all
rationall
men
.
What
?
not
only
the
Artists
fools
,
but
the
Art
it self
folly
?
Away
then
with
that
excuse
,
from
the
folly
,
errour
,
and
ungroundedness
of
the
Artsmen
:
since
there
is
so
little
ground
(
besides
errour
and
folly
)
for
the
Art
it self
.
Isa.
57
,
12
,
13
,
14.
Stand
now
with
thine
inchantments
,
and
with
the
multitude
of
thy
sorceries
,
wherein
thou
hast
laboured
from
thy
youth
;
if
so
be
thou
shalt
be
able
to
profit
,
if
so
be
thou
mayst
prevail
.
Thou
art
wearied
in
the
multitude
of
thy
counsells
:
Let
now
the
Astrologers
,
the
Starre-gazers
,
the
monethly
Prognosticators
stand
up
,
and
save
thee
from
these
things
that
shall
come
upon
thee
.
Behold
,
they
shall
be
as
stubble
,
the
fire
shall
burn
them
;
they
shall
not
deliver
themselves
from
the
power
of
the
flame
;
there
shall
not
be
a
coal
to
warm
at
,
nor
fire
to
sit
before
.
What
use
,
and
end
of
Astrologers
,
in
times
of
extreme
and
imminent
dangers
?
Can
there
be
any
help
,
or
hope
in
that
Art
or
power
,
which
the
Holy
Ghost
thus
rebukingly
derides
?
Stand
now
(
he
speaks
to
Babylon
,
the
mother
of
Magick
,
Astrologie
,
and
Witchcraft
;
and
that
in
an
admonition
to
all
Nations
:
)
Now
,
that
divine
vengeance
,
and
common
calamity
is
at
hand
.
Now
indeed
is
the
usuall
time
for
these
Arts
and
Artists
to
be
boldly
and
busily
standing
up
,
or
starting
out
:
but
can
they
(
upon
such
exigents
.
)
stand
up
with
Faith
,
and
Fortitude
,
and
Patience
?
Alas
!
the
wretched
Magicians
were
not
able
to
stand
before
the
plague
of
a
boyle
:
how
then
can
they
stand
up
in
a
greater
judgement
?
And
if
not
stand
up
themselves
,
how
should
they
now
stand
others
in
stead
?
why
then
should
others
stand
with
them
?
Oh!
let
all
take
heed
how
they
stand
with
such
(
by
crediting
,
confiding
,
countenancing
,
or
conniving
)
lest
God
give
them
all
over
to
fall
together
.
What
more
dreadfull
token
of
judgement
inevitable
,
and
ineluctable
,
than
whan
God
desists
from
his
gracious
and
serious
dehorting
:
and
ironically
invites
to
persist
(
one
with
another
)
in
evill
and
unlawfull
wayes
?
Stand
now
with
thine
inchantments
,
or
conjunctions
.
Lo
!
there
may
be
Inchantments
in
Conjunctions
.
And
lo
!
maleficall
and
sorcerous
sinnes
are
not
only
appopriated
to
the
actors
only
:
but
to
them
also
that
consult
,
assent
,
credit
,
confide
,
countenance
,
connive
,
excuse
,
justifie
,
or
(
in
any
way
)
stand
with
them
.
And
with
the
multitude
of
thy
sorceries
.
Lo
again
!
how
one
kind
of
malefice
induces
to
another
:
and
how
they
all
agree
to
multiply
,
through
countenance
or
connivance
.
Wherein
thou
hast
laboured
from
thy
youth
.
O
tedious
labour
!
in
an
abstruse
art
.
O
vile
labour
!
in
a
vitious
art
.
O
impious
labour
!
in
a
prophane
art
.
O
fruitless
labour
!
in
an
unprofitable
art
.
O
horrid
labour
!
in
execrable
immolation
.
O
sordid
labour
!
in
loathsome
inspection
.
O
ridiculous
labour
!
in
vain
observation
.
O
servile
labour
!
in
superstitious
attendance
.
O
toylsome
labour
!
in
prestigious
fabrefaction
.
O
lost
labour
and
time
!
to
be
instituted
,
and
educated
to
such
a
practice
or
profession
.
O
endless
labour
!
to
begin
it
in
youth
,
and
not
to
desist
from
it
in
old
age
.
But
were
all
they
of
Babylon
solely
and
wholly
trained
up
to
this
sortilegious
trade
?
Great
like
not
.
What
then
would
the
Holy
Ghost
here
teach
us
?
but
that
the
educationall
,
and
professionall
,
are
to
be
imputed
,
and
accounted
for
Nationall
sinnes
.
If
so
be
,
thou
shalt
be
able
to
profit
,
if
so
bee
thou
mayst
prevail
;
sc.
profit
thy self
;
or
prevail
against
thine
Adversaries
.
Oh
wretched
art
!
that
can
neither
doe
good
,
nor
defend
from
evill
.
Would
it
not
be
folly
,
and
madnesse
then
,
to
think
that
a
Prognostication
,
or
Astrologicall
Prediction
,
should
any
whit
advantage
or
avail
,
either
for
the
fortifying
of
our
own
,
or
the
infringing
of
our
enemies
power
?
But
the
repeated
(
if
so
be
)
is
not
to
be
neglected
,
for
Peradventure
intimates
something
of
a
supposition
,
but
more
of
a
dubitation
.
And
therefore
though
magicall
practices
and
predictions
may
sometimes
prevail
,
or
(
through
Gods
permission
)
be
sometimes
suffeted
to
take
effect
;
yet
are
they
not
to
be
trusted
to
;
because
the
utmost
of
them
is
but
in
a
peradventure
.
Thou
art
wearied
in
the
multitude
of
thy
counsells
.
What
fruit
?
what
issue
?
what
end
should
there
be
of
humane
consultations
;
if
they
should
be
either
regulated
by
or
respective
to
the
consultations
of
the
Starres
and
Planets
?
How
would
one
counsell
beget
another
?
and
how
would
they
so
weary
out
all
at
last
?
Let
now
the
Astrologers
(
or
inspectors
of
the
heavens
,
that
can
only
look
and
talk
;
)
The
Star-gazers
(
that
pretend
to
pry
into
them
,
to
spy
out
more
than
they
portend
;
)
The
monethly
Prognosticators
(
that
undertake
to
predict
what
shall
befall
every
month
,
not
only
as
touching
the
ordinary
disposition
of
the
weather
;
but
the
extraordinary
inclination
,
yea
,
&
necessitation
of
free
actions
&
meer
contingencies
,
or
contingent
emergencies
in
humane
affairs
.
)
Let
them
stand
up
,
and
save
thee
,
from
these
things
that
shall
come
upon
thee
.
When
did
God
oppose
,
or
menace
,
or
challenge
his
own
ordinances
and
means
of
ignorance
,
or
impotence
?
Whose
institution
(
I
pray
)
must
this
art
of
theirs
be
then
?
O
miserable
counsellers
,
and
comforters
!
have
ye
an
Art
,
and
a
light
,
to
foresee
and
foretell
?
and
have
ye
neither
promise
,
nor
office
,
to
prepare
or
prevent
?
How
uncomfortably
doe
ye
foreshew
good
,
that
know
no
means
to
procure
it
?
How
desperatly
doe
ye
foretell
evill
,
that
have
no
power
or
vertue
to
prevent
it
?
But
how
should
they
indeed
save
others
,
that
cannot
save
themselves
?
Behold
,
they
shall
be
as
stubble
;
They
,
with
their
strawy
science
,
and
chaffie
conscience
;
the
fire
(
of
indignation
and
wrath
)
shall
burn
them
(
them
as
well
as
the
rest
,
nay
and
before
them
.
)
They
shall
not
(
by
all
their
charming
and
enchanting
)
deliver
themselves
from
the
flame
(
of
externall
judgement
,
internall
horrours
,
eternall
confusion
.
)
Their
own
Planets
are
all
combust
:
yea
,
and
peregrine
too
.
For
albeit
they
now
fare
well
,
and
keep
themselves
warm
by
their
own
fires
(
and
mean-while
study
here
to
set
others
on
fire
)
yet
(
an
event
which
Gods
Spirit
prophesies
,
though
their
own
stars
and
spirits
presage
it
not
unto
them
)
the
time
is
comming
,
when
there
shall
not
be
a
coal
(
of
their
own
left
unto
them
)
to
warm
at
,
nor
a
fine
(
in
their
own
houses
)
to
sit
before
.
Jer.
10.
2.
Learn
not
the
way
of
the
Heathen
,
and
be
not
dismayed
at
the
Signs
of
Heaven
;
for
the
Heathens
are
dismayed
at
them
.
Was
Astrology
then
an
art
,
or
science
?
because
he
saith
,
Learn
not
.
No
;
but
it
was
a
trade
or
way
;
and
that
was
enough
to
teach
it
.
And
yet
it
was
but
an
Heathenish
way
;
and
that
was
enough
to
inhibit
it
.
And
a
way
that
wrought
an
Heathenish
,
faithless
fear
;
and
that
was
enough
to
deterre
it
.
No
such
fear
at
the
Signs
of
Heaven
,
but
in
learning
of
such
a
way
.
Therefore
he
saith
,
and
be
not
dismayed
at
the
Signs
of
Heaven
.
At
what
kind
of
signs
?
Those
of
the
divine
ordination
?
nay
,
but
those
of
the
Diviners
machination
.
As
is
express
to
be
observed
;
1.
From
the
Occasion
,
or
Induction
,
Learn
not
the
way
of
the
Heathen
.
He
saith
not
wayes
(
plurally
)
as
if
he
spake
now
of
all
their
abhominations
in
generall
:
but
the
way
(
singularly
)
to
note
,
that
he
more
specially
now
intended
it
of
some
certain
particular
.
Say
it
was
Idolatry
;
yet
it
was
such
,
as
precisely
tended
to
divination
,
or
divining
Prognostication
.
And
therefore
he
inhibits
to
learn
such
an
Heathenish
way
as
might
induce
to
a
superstitious
construction
,
through
their
soothsaying
interpretation
of
the
celestiall
prodigies
.
2.
From
the
nature
and
kind
both
of
the
Signs
and
Fear
;
And
be
not
dismayed
at
the
Signs
of
Heaven
.
Of
the
signs
.
What
?
the
naturall
and
ordinary
signs
?
what
terror
and
consternation
can
there
be
at
such
,
as
are
intended
for
beauty
,
and
comfort
?
when
Signs
are
said
to
be
of
,
in
,
or
from
Heaven
;
then
are
they
to
be
understood
not
of
the
naturall
:
but
if
not
of
the
mysterous
,
then
altogether
of
the
porteuntous
,
and
prodigious
.
And
those
not
so
prodigious
in
themselves
;
but
made
more
ominous
by
mens
superstitious
observations
and
predictions
:
which
he
therefore
elsewhere
calls
the
Signs
of
the
Lyars
.
As
for
the
Fear
,
what
other
means
he
,
but
the
superstitiously
ominating
?
Would
he
animate
,
or
hearten
any
,
against
a
due
reverence
of
his
own
Ordinances
or
judgements
?
what
should
Gods
signs
simply
teach
but
Gods
fear
?
and
that
he
himself
would
never
forbid
.
3.
From
the
Subject
,
or
example
;
For
the
Heathen
are
dismayed
at
them
.
And
are
heathenish
passions
and
affections
imitable
to
Gods
chosen
people
?
And
what
was
it
that
made
them
so
dismayed
?
but
their
corrupt
natures
,
blind
minds
,
faithless
hearts
,
guilty
consciences
,
superstitious
opinions
,
and
inordinate
affections
:
and
all
these
aggravated
by
their
ominating
prognosticators
.
Now
seeing
such
heathenish
fears
are
forbidden
,
as
concerning
extraordinary
and
prodigious
signes
:
what
kind
of
Christians
then
are
they
;
whom
the
ordinary
signes
put
either
into
such
fears
,
or
hopes
?
Act.
19.
19.
20.
Many
also
of
them
which
used
curious
arts
,
brought
their
books
together
,
and
burned
them
before
all
men
:
and
they
counted
the
price
of
them
,
and
found
it
fifty
thousand
pieces
of
silver
.
So
mightily
grew
the
word
of
God
,
and
prevailed
.
Which
is
the
right
way
presently
to
reform
Magick
and
Astrology
?
Is
it
not
according
to
this
example
,
first
to
reform
the
Artists
,
and
then
the
Art
?
Must
not
they
be
well
beaten
,
and
wounded
,
by
the
evill
spirits
,
of
their
own
guilty
consciences
?
Especially
,
for
taking
upon
them
,
to
call
over
(
by
adjuring
,
imprecating
,
and
deprecating
)
them
that
had
evill
spirits
(
whether
of
obsession
,
temptation
,
superstition
,
curiosity
)
adding
thereunto
(
in
a
presumption
of
more
vertue
and
vigour
to
their
charming
,
and
inchanting
)
the
name
of
the
Lord
Jesus
.
As
if
they
thus
indeavoured
to
reconcile
Astrologie
,
and
Theologie
,
Geomancy
,
or
Goetie
and
the
Gospell
,
Divination
and
Divinity
.
Again
,
must
they
not
flee
out
of
their
houses
(
their
Zodiacall
houses
)
and
that
naked
,
or
quite
stript
of
all
their
superstitious
phantasies
,
and
vain
observations
?
And
again
,
must
they
not
fear
,
and
believe
,
and
confesse
,
and
shew
their
deeds
,
and
magnifie
the
name
of
the
Lord
Jesus
?
Fear
,
in
a
deep
apprehension
of
Gods
just
displeasure
;
believe
,
through
a
lively
faith
in
his
gracious
promises
;
confesse
their
sins
in
generall
;
shew
their
deeds
,
declare
their
magicall
and
sorcerous
practises
in
speciall
:
and
magnifie
the
name
of
the
Lord
Jesus
;
admire
and
adore
the
wisedome
,
power
and
goodness
of
God
,
in
that
excellent
mysterie
of
mans
redemption
.
Now
the
persons
thus
converted
;
what
s
to
be
done
for
the
reformation
of
the
Art
,
but
after
their
example
?
Many
of
them
which
used
curious
arts
,
brought
their
books
together
,
and
burned
them
before
all
men
.
Many
of
them
;
for
all
the
converts
now
,
were
not
exorcists
,
or
Magicians
.
And
therefore
,
what
starting
hole
is
here
to
surmise
that
some
of
them
did
not
so
?
They
brought
their
books
together
,
one
as
well
as
another
,
with
a
common
consent
,
that
none
of
them
might
escape
,
of
what
kind
authority
,
or
edition
soever
.
And
burned
them
before
all
men
;
voluntarily
,
and
not
by
compulsion
of
the
Law
;
evidently
,
and
not
under
a
pretext
;
and
that
to
the
testimony
and
satisfaction
,
as
well
of
the
world
,
as
of
the
Church
.
And
what
books
were
they
,
that
were
thus
served
?
Books
of
curious
arts
;
Unheard-of
curiosities
,
and
well-worthy
to
be
unseen
.
But
what
?
would
the
Holy
Ghost
thus
exrenuate
the
malefice
and
malignity
of
their
contents
?
or
would
he
thus
,
if
not
elevate
,
yet
alieniate
their
fludies
,
or
rather
Practices
?
Oh
no
;
but
to
inform
us
that
the
books
were
worthy
to
be
burnt
,
not
only
for
the
abstruse
curiosity
;
but
for
the
triviall
impertinency
that
was
in
them
.
And
so
much
the
originall
word
imports
properly
;
and
so
instructs
further
:
that
magicall
astrologicall
and
chymicall
books
;
and
all
such
works
upon
which
a
man
bestowes
superfluous
pains
(
as
being
unnecessary
,
useless
,
unprofitable
,
impertinent
,
besides
a
mans
own
calling
,
and
to
no
edification
of
others
)
are
good
for
nothing
else
,
but
to
be
burned
.
But
herein
is
the
example
the
more
admirable
;
in
that
the●
accounted
the
price
of
them
,
and
found
it
fifty
pieces
of
silver
.
Belike
they
counted
all
dung
now
that
they
had
wonne
Christ
:
and
determined
hence
forward
not
to
know
any
thing
,
save
Jesus
Christ
,
and
him
crucified
.
Ah!
who
shall
perswade
our
Magicians
,
Astrologers
,
and
Chymists
to
doe
so
?
Prize
they
not
their
old
misty
fragments
,
and
fresh
two
penny
Pamphlets
more
than
so
?
Nay
,
will
they
not
hazzard
the
burning
of
their
souls
,
rather
than
the
burning
of
their
books
?
And
if
they
will
not
bestow
the
burning
of
them
;
who
will
save
them
the
labour
,
and
doe
it
for
them
?
Ah
shame
,
and
woe
of
superstition
and
prophanesse
!
what
books
(
now
of
late
are
grown
into
request
with
many
)
more
than
these
?
Is
not
the
Book
,
the
book
of
books
layd
aside
;
while
these
are
taken
up
?
Here
is
Divinity
set
after
Divination
,
and
Prophecies
undervalued
to
presages
;
and
promises
,
to
Promisers
,
and
the
Gospell
to
their
Goetie
.
How
are
the
Planetarian
elections
preferred
to
the
election
of
grace
?
and
men
more
inquisitive
now
after
their
fatall
destiny
;
than
eternall
predestination
?
If
this
be
not
a
just
complaining
let
the
Time
speak
;
If
this
be
not
a
right
arguing
let
the
Text
speak
.
They
burnt
their
books
,
so
mightily
grew
the
word
of
God
,
and
prevailed
.
The
growth
and
prevalency
of
Gods
word
was
the
cause
of
burning
their
books
:
and
so
was
this
a
signe
of
that
.
Now
God
grant
that
his
word
may
grow
in
mens
hearts
and
consciences
,
and
prevail
against
mens
errours
,
and
opinions
:
and
then
we
may
easily
ghesse
what
will
soon
become
of
all
these
ghessing
books
;
and
the
like
.
SECT.
III.
3.
Whether
ever
any
depravations
,
corruptions
,
adulterations
,
or
wresting
applications
of
Scripture-places
,
and
passages
,
was
more
hereticall
,
blasphemous
,
superstitious
,
impious
,
prophane
,
impertinent
,
grosse
,
absurd
,
and
ridiculous
;
than
those
that
are
so
notorious
in
Magicall
and
Astrologicall
Authors
,
old
and
new
?
And
whether
the
bare
recitall
of
them
be
not
a
sufficient
refutation
,
in
the
judgement
,
not
only
of
speciall
faith
,
but
common
reason
?
ADam
that
gave
the
first
names
to
things
,
knowing
the
influences
of
the
heavens
,
and
properties
of
all
things
,
gave
them
names
according
to
their
natures
,
as
it
is
written
in
Genesis
,
Gen.
2.
20.
According
to
the
properties
of
the
influences
,
proper
names
result
to
things
;
and
are
put
upon
them
by
Him
,
who
numbers
the
multitude
of
the
Stars
calling
them
all
by
their
names
;
of
which
names
Christ
speaks
in
another
place
,
saying
,
Your
names
are
written
in
heaven
,
Luk.
10.
20.
There
is
nothing
more
effectuall
to
drive
away
evill
Spirits
,
than
musicall
harmony
(
for
they
being
fallen
from
that
coelestiall
harmony
,
cannot
indure
any
true
consort
,
as
being
an
enemy
to
them
,
but
fly
from
it
.
)
As
David
by
his
Harp
appeased
Saul
,
being
troubled
by
an
evill
Spirit
,
1
Sam.
16.
23.
As
the
Sun
doth
by
its
light
drive
away
all
the
darkness
of
the
night
,
so
also
all
power
of
darknesse
;
which
we
read
of
in
Job
;
As
soon
as
the
morning
appears
,
they
think
of
the
shadow
of
death
,
Job
24.
17.
And
the
Psalmist
speaking
of
the
Lions
whelps
seeking
leave
of
God
to
devour
,
sayth
,
The
Sun
is
risen
,
and
they
are
gathered
together
,
and
shall
be
placed
in
their
dens
;
which
being
put
to
flight
,
it
follows
,
man
shall
goe
forth
to
his
labour
.
Christ
himself
while
he
lived
on
earth
,
spoke
after
that
manner
and
fashion
,
that
only
the
more
intimate
Disciples
should
understand
the
mystery
of
the
word
of
God
;
but
the
other
should
perceive
the
Parables
only
.
Commanding
moreover
,
that
holy
things
should
not
be
given
to
doggs
,
nor
Pearls
cast
to
Swine
.
Therefore
the
Prophet
saith
,
I
have
hid
thy
words
in
my
heart
,
that
I
might
not
sin
against
thee
.
Therefore
it
is
not
fit
that
these
secrets
which
are
among
a
few
wise
men
,
and
are
communicated
by
mouth
only
,
should
be
publickly
written
.
Wherefore
you
will
pardon
me
,
if
I
passe
over
in
silence
many
,
and
the
chiefest
secret
mysteries
of
ceremoniall
magick
.
Hence
(
for
the
naturall
dignifying
of
a
person
fit
to
be
a
true
perfect
Magician
)
so
great
care
is
taken
in
the
Law
of
Moses
concerning
the
Priest
,
that
he
be
not
polluted
by
a
dead
carcasse
,
or
by
a
woman
,
a
widow
,
or
menstruous
;
that
he
be
free
from
leprosie
,
flux
of
blood
,
burstnes
,
and
be
perfect
in
all
his
members
;
not
blind
,
not
lame
,
not
crook-backt
,
or
with
an
ill-favoured
nose
.
Not
only
the
knees
of
earthly
,
heavenly
,
and
hellish
creatures
are
bowed
,
but
also
insensible
things
doe
reverence
it
,
and
all
tremble
at
his
beck
;
when
from
a
faithfull
heart
,
and
true
mouth
,
the
name
Je●us
is
pronounced
;
and
pure
hands
imprint
the
salutiferous
signe
of
the
Crosse
.
Neither
truly
doth
Christ
say
in
vain
unto
his
Disciples
,
In
my
name
they
shall
cast
out
Devills
,
&c.
unlesse
there
were
a
certain
vertue
expressed
in
that
name
over
devills
,
and
sick
folk
,
serpents
and
poisons
,
and
tongues
,
&c.
Seeing
the
power
which
this
name
hath
,
is
both
from
the
vertue
of
God
the
institutor
;
and
also
from
the
vertue
of
him
who
is
expressed
by
this
name
;
and
from
a
power
implanted
in
the
very
word
.
Of
this
sort
were
the
Gods
of
the
Nations
,
which
did
rule
and
govern
them
,
which
Moses
himself
in
Deuteronomie
calleth
Gods
of
the
earth
.
To
the
which
all
Nations
were
attributed
,
not
signifying
others
,
than
the
heavenly
starrs
,
and
their
souls
.
That
the
heavens
,
and
the
heavenly
bodies
are
animated
with
certain
divine
souls
,
is
not
only
the
opinion
of
Poets
and
Philosophers
;
but
also
the
assertion
of
the
Sacred
Scriptures
,
and
of
the
Catholicks
For
Ecclesiastes
also
describeth
the
soul
of
heaven
.
Coelestiall
bodies
are
animated
,
because
they
are
said
to
receive
commands
from
God
;
which
is
only
agreeable
to
a
reasonable
nature
;
for
it
is
written
,
I
have
injoyned
a
command
on
all
the
stars
.
Moreover
,
Job
seemeth
to
have
fully
granted
,
that
the
star●s
are
not
free
from
the
stain
of
sin
;
for
there
we
read
,
The
stars
also
are
not
clean
in
his
sight
.
Which
cannot
verily
be
referred
to
the
brightnesse
of
their
bodyes
.
The
Masters
of
the
Hebrews
think
,
that
the
names
of
Angells
were
imposed
on
them
by
Adam
;
according
to
that
which
is
written
,
he
Lord
brought
all
things
which
he
had
made
unto
Adam
,
that
he
should
name
them
:
and
as
he
called
any
thing
,
so
the
name
of
it
was
.
Hence
the
Hebrew
Meculiabs
think
,
together
with
the
Magicians
,
that
it
is
in
the
power
of
man
,
to
impose
names
upon
Spirits
.
Many
prophecying
Spirits
were
wont
to
shew
themselves
,
and
be
associats
with
the
souls
of
them
that
were
purified
;
examples
whereof
there
are
many
in
sacred
writ
.
As
in
Abraham
,
and
his
bond-mayd
Hagar
,
in
Jacob
,
Ged●on
,
Elias
,
Tobias
,
Daniel
,
and
many
more
.
So
Adam
had
familiarity
with
the
Angell
Raziel
;
Shem
the
Son
of
Noah
with
Tophiel
;
Abraham
with
Zadkiel
;
Isaac
,
and
Iacob
with
Peliel
;
Ioseph
,
Joshua
and
Daniel
,
with
Gabr●el
;
Moses
with
Metattron
;
Elias
with
Malhiel
;
Tobias
the
younger
with
Raphael
;
David
with
Cerniel
;
Mannoah
with
Phada●l
;
Cenez
with
Cerrel
;
Ezekiel
with
Hasmael
;
Esaras
with
Uriel
;
Solomon
with
Michael
.
There
is
a
kind
of
frenzy
which
proceeds
from
the
mind
of
the
world
.
This
doth
by
certain
sacred
mysteries
,
vows
,
sacrifices
,
adorations
,
innovations
,
and
certain
sacred
arts
,
or
certain
secret
confections
,
by
which
the
Spirit
of
their
God
did
infuse
vertue
,
make
the
soul
rise
above
the
mind
,
by
joyning
it
with
deities
and
Daemons
.
So
we
read
concerning
the
Ephod
,
which
being
applyed
,
they
did
presently
prophesy
.
Rabbi
Levi
affirmeth
that
no
propheticall
dream
can
be
kept
back
from
his
effect
,
longer
than
twenty
two
years
.
So
Joseph
dreamed
in
the
seventeenth
year
of
his
age
,
and
it
was
accomplished
in
the
39.
year
of
his
age
.
A
humane
soul
when
it
shall
be
rightly
purged
,
and
expiated
,
doth
then
,
being
loosed
from
all
impurity
,
break
forth
with
a
liberall
motion
,
ascends
upwards
,
receives
divine
things
,
instructs
it self
,
when
happily
it
seems
to
be
instructed
elsewhere
;
neither
doth
it
then
need
any
remembrance
or
demonstration
▪
by
reason
of
the
industry
of
it self
:
as
by
its
mind
(
which
is
the
head
and
Pilot
of
the
Soul
)
it
doth
(
imitating
by
its
own
nature
the
Angels
)
attain
to
what
it
desires
;
not
by
succession
or
time
,
but
in
a
moment
.
For
David
,
when
he
had
not
learning
,
was
of
a
Sheepheard
made
a
Prophet
,
and
most
expert
of
divine
things
.
Salomon
in
the
dream
of
one
night
,
was
filled
with
the
knowledge
of
all
things
above
and
below
.
So
Isaiah
,
Ezekiel
,
Daniel
,
and
the
other
Prophets
,
and
Apostles
,
were
taught
.
If
there
be
a
deprecation
(
a
magicall
deprecation
)
made
for
the
destruction
of
enemies
;
let
it
be
commemorated
,
that
God
destroyed
the
Gyants
in
the
Deluge
of
waters
;
and
the
builders
of
Babel
,
in
the
confusion
of
tongues
:
Sodome
and
Gomorah
in
the
rayning
of
fire
;
the
hoste
of
Pharaoh
in
the
Red
Sea
;
and
the
like
:
adding
to
these
,
some
maledictions
out
of
the
Psalms
;
or
such
as
may
be
gathered
out
of
other
places
of
Scripture
.
In
like
manner
,
when
we
are
to
deprecate
(
still
magically
deprecate
)
against
dangers
of
waters
;
let
us
commemorate
the
saving
of
Noah
in
the
flood
;
the
passing
of
the
children
of
Israel
thorough
the
Red
Sea
;
and
Christ
walking
dry
shod
upon
the
waters
,
and
saving
a
Ship
from
shipwrack
,
commanding
the
winds
,
and
waves
,
and
lifting
up
Peter
sinking
in
the
waters
of
the
Sea
,
and
such
like
.
But
if
a
prayer
be
necessary
for
obtaining
oracles
,
or
dreams
,
whether
it
be
to
God
,
Angels
,
or
Hero's
;
there
are
many
places
offer
themselves
out
of
the
old
Testament
,
where
God
is
said
to
talk
with
men
;
promising
(
in
very
many
places
)
presages
,
and
revelations
;
besides
the
propheticall
dreams
of
Jacob
,
Joseph
,
Pharoah
,
Daniel
,
Nebuchadnezzar
,
in
the
old
Testament
,
and
the
Revelation
of
John
,
and
Paul
,
in
the
new
.
In
consecrations
(
magicall
consecrations
)
of
Fire
,
Water
,
Oyl
,
Books
,
Swords
,
&c.
Read
holy
Writ
,
and
thence
apply
such
attributes
,
names
,
words
,
phrases
examples
,
as
are
suitable
,
&c.
We
call
Daemon●
holy
because
in
them
God
dwels
;
whose
name
they
are
often
said
to
bear
:
whence
it
is
read
in
Exodus
,
I
will
send
my
Angell
,
who
shall
goe
before
thee
,
observe
him
,
neither
think
that
he
is
to
be
despised
;
for
my
name
is
in
him
.
In
like
manner
,
certain
confections
(
magicall
confections
)
are
called
holy
,
into
which
God
hath
put
the
speciall
beam
of
his
vertue
:
as
we
read
in
Exodus
,
of
the
sweet
perfume
,
and
Oyl
of
annointing
.
We
reverence
the
image
of
a
Lamb
,
because
it
representeth
Christ
;
and
the
picture
of
a
Dove
,
because
it
signifieth
the
Holy
Ghost
;
and
the
forms
of
a
Lynn
,
Oxe
,
Eagle
,
and
a
Man
,
signifying
the
Evangelists
:
and
such
things
,
which
we
find
expressed
in
the
Revelations
of
the
Prophets
,
and
in
divers
places
of
the
holy
Scripture
.
Moreover
these
things
confer
to
the
like
Revelations
and
dreams
,
and
therefore
are
called
sacred
pictures
.
Amongst
the
Jews
black
dayes
are
the
17.
day
of
June
;
because
on
that
day
,
Moses
brake
the
●ables
;
Manasses
erected
an
Idoll
in
the
Sanctum
Sanctorum
;
and
the
walls
of
Jerusalem
are
supposed
to
have
been
pulled
down
by
their
enemies
.
Likewise
the
9.
of
July
is
a
black
day
with
them
;
because
on
that
day
the
destruction
of
both
the
Temples
happened
.
And
every
nation
by
this
way
,
may
easily
make
the
like
calculation
of
dayes
fortunate
,
or
unfortunate
to
them
.
And
the
Magicians
command
that
these
holy
and
religious
dayes
be
observed
,
no
less
than
the
Planetary
dayes
,
and
the
celestiall
dispositions
,
&c.
Whosoever
rhou
art
who
desirest
to
operate
in
this
facul●y
,
in
the
first
place
implore
God
the
Father
,
being
one
;
that
thou
mayst
be
one
worthy
of
his
favour
:
be
clean
within
,
and
without
,
in
a
clean
place
;
because
it
is
written
in
Leviticus
,
Every
man
which
shall
approach
those
things
which
are
consecrated
,
in
whom
there
is
uncleanness
,
shall
perish
before
the
Lord
.
God
accepteth
for
a
most
sweet
odour
▪
those
things
which
are
offered
to
him
by
a
man
purified
,
and
well
disposed
:
and
together
with
that
perfume
condescendeth
to
your
prayer
and
oblation
;
as
the
Psalmist
singeth
,
Let
my
prayer
,
O
Lord
be
directed
to
thee
,
as
incense
in
thy
sight
.
Moreover
,
the
soul
being
the
off-spring
and
image
of
God
himself
,
is
delighted
in
these
perfumes
and
odours
,
receiving
them
by
those
nostrils
,
by
the
which
it self
also
entred
into
this
corporeall
man
.
And
by
the
which
(
as
Job
testifieth
)
the
most
lively
spirits
are
sometimes
sent
forth
,
which
cannot
be
retained
in
mans
heart
.
A
fortunate
place
conduceth
much
to
favour
.
Neither
without
cause
did
the
Lord
speak
to
Abraham
,
that
he
should
come
into
the
land
which
he
would
shew
him
;
and
Abraham
arose
and
journyed
towards
the
South
.
In
like
manner
,
Isaac
went
to
Gerarah
,
where
he
sowed
,
and
gathered
an
hundred
fold
,
and
waxed
very
rich
.
Make
elections
also
of
hours
,
and
dayes
for
thy
operations
(
magicall
operations
)
for
not
without
cause
our
Saviour
spake
,
are
there
not
twelve
hours
in
the
day
?
Concerning
that
Phiolsophie
which
you
require
to
know
,
I
would
have
you
know
,
that
it
is
to
know
God
himself
,
the
worker
of
all
things
;
and
to
passe
into
him
by
a
whole
image
of
likeness
(
as
by
an
essentiall
contract
and
bond
)
whereby
thou
mayst
bee
transformed
,
and
made
as
God
:
as
the
Lord
spake
concerning
Moses
,
saying
▪
Behold
I
have
made
thee
the
God
of
Pharaoh
.
This
is
that
true
,
high
,
occult
Philosophie
of
wonderfull
vertues
.
We
must
dye
,
I
say
,
dye
to
the
world
,
and
to
the
flesh
,
and
all
senses
,
and
to
the
whole
man
animal
,
who
would
enter
into
these
closets
of
secrets
(
occult
Philosophicall
Magicall
secrets
)
not
because
the
body
is
separated
from
the
soul
,
but
because
the
soul
leaves
the
body
.
Of
which
death
Paul
wrote
to
the
Colossians
,
Ye
are
dead
,
and
your
life
is
hid
with
Christ
,
And
elsewhere
he
speaks
more
clearly
of
himself
,
I
knew
a
man
,
whether
in
the
body
,
or
out
of
the
body
,
I
cannot
tell
,
God
knows
,
caught
up
into
the
third
Heaven
.
By
this
(
their
theomancy
)
they
suppose
,
that
Moses
did
shew
so
many
Signs
,
and
turned
the
rod
into
a
Serpent
,
and
the
waters
into
blood
;
and
that
he
sent
Frogs
,
Flys
,
Lice
,
Locusts
,
Caterpillers
,
fire
with
Hail
,
botches
and
boyles
on
the
Egyptians
,
&c.
By
this
art
of
miracles
Joshua
commanded
the
Sun
to
stand
still
;
Elisah
called
down
fire
from
Heaven
upon
his
enemies
;
restored
a
dead
child
to
life
;
Daniel
stopt
the
mouths
of
the
Lyons
;
the
three
children
sang
songs
in
the
fiery
furnace
.
Moreover
,
by
this
art
,
the
incredulous
Jews
affirm
,
that
even
Christ
did
so
many
miracles
.
Salomon
also
very
well
knew
this
art
,
and
delivered
charms
against
Devils
,
and
their
bonds
,
and
the
manner
of
conjurations
,
and
against
diseases
.
This
is
that
Alphabetary
,
and
Arithmeticall
Theologie
which
Christ
in
private
manifested
to
his
Apostles
:
and
which
Paul
speaketh
to
the
perfect
only
,
1
Cor.
2.
6
,
7.
John
37.
7.
He
sealeth
up
the
hand
of
every
man
,
that
all
men
may
know
his
work
.
This
place
the
Chirosophers
,
or
C●iromancers
abuse
,
to
proove
their
Palmistry
;
and
their
jugling
Prognostications
,
by
the
fictitious
lines
,
and
mounts
in
the
hand
.
Isa.
1.
16.
Wash
ye
,
make
you
clean
all
:
this
they
apply
to
the
ceremoniall
emundations
,
or
purifactions
which
they
prescribe
,
as
requisite
to
the
operations
of
Theurgicall
Magick
.
1
Kings
4.
33.
Hereupon
they
believe
that
King
Salomon
exceeded
in
Magicall
skill
▪
and
that
all
those
things
here
spoken
of
,
doe
bear
before
them
certain
powers
of
naturall
Magick
.
Dan
4.
33.
Nebuchadnezzar
being
driven
from
among
men
,
and
eating
grasse
as
Oxen
,
&c.
This
they
urge
as
a
proof
of
the
possibillity
of
veneficall
,
and
metamorphosing
or
transforming
Magick
.
That
the
Brazen
Serpent
set
up
by
Moses
in
the
wildernesse
,
was
but
a
meer
Talisman
;
which
drove
away
Serpents
,
and
healed
the
bitings
of
them
.
And
that
the
Iews
made
the
Golden
Calf
to
no
other
end
than
to
serve
as
a
●alisman
;
as
their
Astrologers
think
,
to
aucupate
the
favour
of
Venus
and
the
Moon
,
against
the
influences
of
Scorpio
and
Mars
,
which
are
adverse
unto
them
.
I
know
not
whether
or
no
,
by
the
very
same
vertue
of
Resemblance
,
which
is
found
betwixt
God
and
man
(
Let
us
make
man
in
our
image
,
after
our
likenesse
)
it
hath
not
rightly
been
affirmed
by
some
Divines
;
that
the
Son
of
God
would
nevertheless
have
become
man
(
yet
without
suffering
death
)
though
Adam
had
not
fallen
.
The
art
of
Divination
of
Dreams
is
grounded
upon
resemblance
;
as
may
appear
out
of
the
holy
Bible
,
where
Joseph
foretold
the
Cup-bearer
,
that
within
three
dayes
he
should
be
restored
to
his
office
;
because
he
had
dreamed
,
that
he
pressed
three
clusters
of
Grapes
into
Pharaohs
Cup
,
&c.
So
at
the
seven
years
of
plenty
,
and
dearth
;
by
the
seven
fat
,
and
lean
kine
.
Eccles.
1.
16
,
17.
&
7.
25.
By
the
words
spoken
in
the
good
sense
(
sayes
R.
Salomon
)
we
understand
Sciences
divine
▪
under
which
he
comprehends
Astrologie
:
and
by
the
other
words
in
the
bad
sense
,
those
that
are
unlawfull
;
in
which
number
he
reckons
the
Magick
of
the
Aegyptians
;
to
which
some
will
also
intitle
Moses
.
They
(
the
later
Rabines
)
say
,
that
Moses
,
who
was
a
learned
Astrologer
,
making
use
of
his
knowledge
in
these
secrets
,
gave
the
Jewes
those
Lawes
;
which
he
grounded
upon
the
harmony
of
the
Planetary
Zepheros
.
As
for
example
,
he
instituted
the
fourth
Commandement
,
Remember
to
keep
holy
the
Sabbath
day
;
because
this
day
was
governed
by
Saturn
,
who
might
cause
those
works
that
were
undertaken
on
this
day
,
to
be
unprosperous
:
and
that
Moses
therefore
thought
it
fit
,
that
the
people
should
rest
on
this
day
.
The
fifth
Commandement
(
Honour
thy
father
and
thy
mother
)
hath
reference
to
the
Sphere
of
Jupiter
,
which
is
benign
.
The
sixth
(
thou
halt
not
kill
)
to
Mars
,
who
hath
the
government
of
Wars
,
and
Murders
.
The
seventh
(
thou
shalt
not
commit
adultery
)
to
Venus
;
who
rules
over
concupiscentiall
motions
;
and
so
of
all
the
rest
.
That
our
Saviour
Christ
(
Saturn
having
part
in
his
Nativity
,
and
so
rendring
him
sad
and
pensive
)
seemed
to
be
older
than
he
was
.
Whereupon
the
Jewes
took
occasion
to
say
unto
him
,
Thou
art
not
yet
fifty
years
old
&c.
Abarbanel
saith
that
Sol
was
the
chiefest
from
whom
they
(
the
Rabbinicall
Astrologers
)
took
their
Omens
of
good
:
and
this
was
the
reason
(
saith
the
same
Authour
)
that
when
God
caused
King
Hezekiah
to
be
born
again
,
as
it
were
the
second
time
;
hee
made
choyse
of
the
Sun
to
be
the
sign
by
which
this
miracle
should
be
wrought
.
Psal.
19.
4.
Their
line
is
gone
out
through
all
the
earth
.
We
may
understand
it
spoken
of
the
starrs
,
which
are
ranged
in
the
heavens
,
after
the
manner
of
letters
in
a
book
,
or
upon
a
sheet
of
Parchment
.
Ier.
1.
14.
Out
of
the
North
an
evill
shall
break
forth
,
&c.
or
shall
be
opened
.
We
may
render
this
Prophecie
in
these
words
,
all
evills
shall
be
described
,
or
written
from
the
northward
.
And
if
written
,
then
certainly
to
be
read
from
this
side
.
Most
properly
therefore
doe
wee
in
this
coelestiall
writing
,
begin
to
read
disasters
,
and
misfortunes
,
from
the
Northern
part
.
Iesus
Christ
when
he
was
on
earth
,
with
the
dust
of
that
earth
he
made
the
blind
to
see
;
and
of
meer
water
he
made
w●ne
.
These
were
the
visible
elemenrs
of
his
Physick
or
rather
(
so
the
notion
offend
you
not
)
of
his
Magick
.
But
shall
I
shew
you
his
library
,
and
that
in
this
threefold
Philosophie
?
Observe
then
first
,
and
censure
afterwards
.
Have
salt
in
your selves
;
and
again
,
you
are
the
salt
of
the
earth
;
and
in
a
third
place
▪
salt
is
good
.
This
is
his
minerall
doctrine
Will
you
know
his
vegetable
?
It
is
in
two
little
books
,
a
Mustard-seed
and
a
Lilly
.
Lastly
,
he
hath
his
animal
Magick
;
and
truly
,
that
is
a
scrowl
sealed
up
.
I
know
not
who
may
open
it
.
Hee
needed
not
that
any
should
bear
witnesse
of
man
,
for
he
knew
what
was
in
man
.
And
what
of
all
this
blasphemy
,
sayes
some
splenatick
Soph●ster
?
No
more
but
this
,
its
easie
to
observe
,
and
censure
at
once
.
I
have
ever
admired
that
discipline
of
Eliezer
,
the
steward
of
Abraham
,
who
when
he
prayed
at
the
well
in
Mesopotamia
,
could
make
his
Camels
also
kneel
.
I
must
not
believe
there
was
any
Hocas
in
this
;
or
that
the
spirit
of
Banks
,
may
be
the
spirit
of
prayer
.
Why
believe
you
any
Magick
to
be
in
it
then
?
Jacob
makes
a
Covenant
with
●…n
,
that
all
the
spotted
,
and
brown
cattell
in
his
flocks
should
be
assigned
to
him
for
wages
.
The
bargain
is
no
sooner
made
,
but
he
finds
an
art
to
multiply
his
own
colours
;
and
sends
his
Father-in
law
almost
a
wooll
gathering
.
And
Iacob
took
him
rods
of
green
poplar
,
&c.
As
for
this
practice
of
Iacob
,
namely
the
propagation
of
his
speckled
flocks
it
is
an
effect
so
purely
magicall
,
that
our
most
obstinate
Adversaries
dare
not
question
it
.
Good
words
here
pray
;
threatned
men
live
;
and
may
bee
permitted
to
speak
truth
.
Ioseph
being
17
years
old
an
age
of
some
discretion
,
propounds
a
vision
to
his
Father
;
not
loosely
and
to
no
purpose
(
as
we
tell
one
another
of
our
dreams
)
but
expecting
(
I
believe
)
an
interpretation
;
as
knowing
that
his
Father
had
skill
to
expound
it
.
The
wise
Patriark
,
being
not
ignorant
of
the
secrets
of
the
two
Luminaries
,
attributes
Males
to
the
Sun
,
and
Females
to
the
Moon
,
then
allows
a
third
signification
to
the
mi●or
Stars
;
and
lastly
,
answers
his
Son
with
a
question
:
What
is
this
that
thou
hast
dreamed
?
&c.
Now
(
I
think
)
no
man
will
deny
but
the
interpretation
of
dreams
belongs
to
Magick
,
&c.
I
speak
of
a
Physicall
exposition
,
as
this
was
,
&c.
I
have
said
ye
are
Gods
;
a
name
communicated
to
them
,
because
they
had
the
power
to
doe
wonders
.
For
in
this
Magical
sense
,
the
true
God
speaks
to
Moses
;
See
,
I
have
made
thee
a
God
to
Pharaoh
,
&c.
Lest
any
man
should
deny
that
which
we
take
for
granted
,
namely
the
Philosophie
of
Moses
;
I
shall
demonstrate
out
of
his
own
books
,
both
by
reason
,
as
also
by
his
pract●ce
that
he
was
a
naturall
Magician
.
In
Genesis
,
he
hath
discovered
many
particulars
,
and
especially
those
secrets
,
which
have
most
Relation
to
this
Art
.
For
instance
,
he
hath
discovered
the
Mi●er●
of
man
or
that
substance
out
of
which
man
and
all
his
fellow
creatures
was
made
.
This
is
the
first
matter
of
the
Philosophers
stone
.
Moses
calls
it
sometimes
water
,
sometimes
earth
,
Gen.
1.
20.
and
2
19
&c.
But
this
is
not
all
that
Moses
hath
written
to
this
purpose
,
I
could
cite
many
more
magicall
and
mysticall
places
:
but
in
so
doing
I
shall
be
too
open
.
Wherefore
I
must
forbear
.
I
shall
now
speak
of
his
practice
.
And
Moses
took
the
Calf
which
they
had
made
;
and
burnt
it
in
the
fire
,
and
grinded
it
to
powder
,
and
strewed
it
upon
the
water
,
and
made
the
children
of
Israel
drink
of
it
.
Certainly
,
here
was
a
strange
kind
of
Spice
,
and
an
Art
,
as
strange
&c.
Gen.
28.
12.
As
for
the
Angels
,
of
whom
it
is
said
,
that
they
ascended
and
descended
by
the
ladder
;
their
motion
prooves
that
they
were
not
of
the
superiour
Hierarchie
,
but
some
other
secret
essences
;
for
they
ascended
first
and
descended
afterwards
:
but
if
they
had
been
from
above
they
had
descended
fi●st
;
which
is
contrary
to
the
text
.
And
here
Reader
.
I
would
have
thee
studie
;
upon
what
?
upon
a
frivolous
ob●ervation
from
the
bare
order
or
position
of
the
words
?
which
(
without
other
grounds
and
helps
,
either
in
the
same
place
,
or
other
plainer
places
)
is
alone
insufficient
for
any
genuine
,
and
orthodox
deduction
:
and
hath
been
,
is
,
and
may
be
the
occasion
of
infinite
incongruous
,
erronious
,
false
and
hereticall
collections
.
Such
as
this
.
Not
that
I
would
interpret
,
but
request
the
sense
of
the
Illuminated
;
I
desire
to
know
what
my
Saviour
means
by
the
Key
of
Knowledge
?
Luke
11.
52.
Who
can
forbear
to
reply
being
so
insolently
and
scornfully
provoked
?
What
ever
it
be
that
you
desire
to
know
;
it
is
not
that
which
you
desire
to
teach
.
Not
the
Key
of
doctorall
,
and
Magisteriall
Rabbinismes
and
Cablalismes
.
Not
the
Key
,
or
rather
pick-lock
of
nature
,
Magicall
Chymistry
,
whereby
you
think
to
unlock
the
Chaos
.
Not
the
Key
of
death
,
for
Necromancers
to
goe
in
and
consult
with
the
dead
.
Not
the
Key
of
the
bottomless
pit
,
to
bind
,
or
loose
,
Spirits
and
Daemons
,
and
Devils
.
These
are
no
Keys
of
knowledge
;
neither
would
Christ
have
reprooved
the
taki●g
away
of
these
nay
it
is
a
woe
,
that
they
are
not
taken
away
.
But
the
Key
of
the
house
of
David
,
the
Key
of
the
Kingdom
of
Heaven
:
understand
either
of
Grace
or
Glory
.
Had
your
desire
been
sincere
,
it
had
been
but
conside●ing
the
rest
of
the
verse
,
and
comparing
it
with
Mat.
2●
.
3.
and
ye
might
soon
have
been
satisfied
.
The
door
is
open
others
are
going
in
before
you
:
who
forbids
you
to
be
entring
?
but
you
are
stumbling
at
the
threshold
their
taking
it
away
.
Why
,
know
ye
not
,
that
the
Lawiers
,
Scribes
,
and
Pharisees
,
Hypocrites
,
had
usurped
a
power
,
authority
,
jurisdiction
;
an
office
,
calling
▪
ministry
to
expound
and
teach
the
Law
,
and
the
Prophets
?
and
this
was
a
taking
it
to
themselves
And
now
they
taught
Rabbinismes
,
Caballismes
,
traditions
doctrines
of
men
;
and
thus
they
took
it
away
from
others
.
What
should
I
speak
of
those
many
books
cited
in
the
old
Testament
,
but
no
where
to
be
found
:
which
if
they
were
extant
no
doubt
but
they
would
proove
so
many
reverend
invincible
Patrons
of
Magick
.
Every
Christian
man
doubts
of
that
,
saving
your self
And
so
of
the
27.
books
mentioned
by
your
Kim
Cim
:
since
you
dare
to
reject
,
those
your self
is
convicted
to
number
up
.
This
fine
virgin
water
,
or
Chaos
,
was
the
second
nature
from
God
himself
;
and
if
I
may
so
say
,
the
child
of
the
blessed
Trinity
.
What
Doctor
then
is
he
,
whose
hands
are
fit
to
touch
that
subject
;
upon
which
God
himself
when
he
works
,
lays
his
own
Spirit
?
for
namely
so
we
read
,
The
Spirit
of
God
moved
upon
the
face
of
the
water
.
And
can
it
be
expected
that
I
should
prostitute
this
mystery
to
all
hands
whatsoever
,
that
I
should
proclame
it
,
and
cry
it
,
as
they
cry
Oysters
?
What
doe
you
else
?
when
you
cry
,
the
egge
of
nature
,
Sperme
,
spermatick
moysture
,
salt
,
slimy
,
unclean
viscuous
humidity
;
virgin
water
,
milk
,
Mercury
;
Hyanthes
tears
,
water
of
the
Moon
,
water
,
and
no
water
;
water
of
silver
,
Mercury
of
the
Sun
,
secret
water
,
water
of
the
Sea
,
of
life
;
miraculous
white
water
,
permanent
water
,
the
spirit
of
the
body
,
the
unctuous
vapour
,
the
blessed
water
,
the
vertuous
water
,
the
water
of
the
wisemen
,
the
Philosophers
vinacre
,
the
minerall
water
,
the
dew
of
heavenly
grace
,
the
seed
of
divine
benediction
,
heaven
of
earth
,
earth
of
heaven
,
stone
,
salt
,
fire
,
caement
,
balsome
,
venerable
nature
,
our
Philosophicall
Chaos
,
first
matter
,
matrix
,
mother
,
mother
of
the
Chaos
,
quintessence
,
Nothing
.
And
yet
the
waters
upon
whose
face
the
spirit
of
God
moved
,
must
needs
be
understood
of
this
chymicall
,
chimericall
,
fancy
,
and
foppery
.
This
earth
to
earth
,
is
just
the
doctrine
of
the
Magi.
Metals
(
say
they
)
and
all
things
may
be
reduced
into
that
whereof
they
are
made
.
They
speak
the
very
truth
;
it
is
Gods
own
principle
,
and
he
first
taught
it
Adam
:
Dust
thou
art
,
and
to
dust
shalt
thou
return
.
And
so
let
all
vain
arts
,
and
vile
adulteratings
of
holy
Scripture
.
But
I
am
weary
with
writing
,
and
have
nauseated
the
Christian
Reader
,
yet
had
I
not
troubled
my self
,
or
them
,
with
these
collections
,
had
I
not
found
them
dispersed
in
English
,
to
the
great
dishonour
of
our
Church
▪
and
danger
of
our
people
.
Nor
would
I
have
added
a
word
of
reply
to
the
confidence
of
asserting
(
there
's
enough
in
that
to
overthrow
it self
)
but
for
the
impudence
of
challenging
.
And
for
that
cause
I
could
willingly
have
said
more
▪
but
that
I
had
an
eye
to
the
question
,
and
that
part
of
it
,
whether
the
recitation
be
not
refutation
enough
?
I
am
not
altogether
ignorant
or
unaware
▪
that
these
are
but
the
scatterings
and
sprinklings
,
in
comparison
of
those
wherewith
the
Rabbinizing
and
Christianizing
Magicians
,
and
Astrologers
,
yea
and
Chymists
too
,
seek
to
stuff
out
their
portentous
volumes
;
yea
to
fraight
their
very
fragments
,
and
paint
their
very
Pamphlets
:
glad
to
snatch
at
,
and
crowd
in
any
place
of
Scripture
,
upon
any
occasion
;
that
so
they
might
pretend
some
consistency
,
nay
and
convenience
of
their
imposturous
Arts
,
and
Artifices
,
with
the
pure
word
of
God
.
But
let
all
those
depravations
perish
in
their
own
dung
;
for
any
further
raving
of
mine
;
who
am
loath
to
rake
further
into
them
,
unforced
.
CHAP.
II.
2.
From
the
truth
of
Faith
.
1.
WHether
it
be
not
the
sole
property
of
the
prime
verity
to
require
simply
a
Faith
,
or
belief
unto
himself
;
and
to
the
Doctrine
of
his
divine
authority
and
revelation
?
and
therfore
not
belonging
to
any
humane
art
,
science
,
discipline
,
or
institution
whatsoever
;
much
lesse
to
be
arrogated
to
any
,
that
is
diabolicall
and
prestigious
▪
yea
vain
unnecessary
and
unprofitable
.
Wherefore
then
should
Faith
(
pure
Faith
)
be
so
precisely
required
and
severely
exacted
(
above
all
other
helps
and
means
)
to
the
study
and
profession
,
proficiency
and
successe
of
Magick
,
and
magicall
operations
.
2.
Whether
Magick
and
Astrologie
(
as
indeed
all
ascititious
,
and
commentitious
errours
,
and
heresies
,
of
any
art
,
study
,
or
profession
whatsoever
)
have
not
proceeded
from
a
false
and
superstitious
Faith
:
and
such
as
is
no
whit
analogall
either
to
the
object
;
or
to
the
end
of
true
religious
Faith
;
and
not
only
so
,
but
altogether
excessive
,
and
repugnant
thereunto
?
3.
For
as
much
as
Almighty
God
requires
not
a
Faith
in
those
things
which
he
hath
not
revealed
:
Why
then
should
Magicians
exact
it
to
their
mysteries
;
which
they
so
often
check
at
themselves
and
one
another
,
for
revealing
;
nay
professe
,
or
pretend
themselves
(
whether
through
envy
,
or
ignorance
)
as
adjured
not
to
reveal
?
4.
All
Faith
is
not
only
in
the
Intellect
,
but
also
in
the
Will
.
And
therefore
(
ere
it
be
believed
)
how
prove
they
that
Magick
ought
either
to
be
assented
to
▪
as
true
,
and
demonstrable
:
or
yet
to
be
affected
as
good
and
lawfull
?
5.
Whether
all
that
can
be
supposed
to
those
they
call
the
Mathematicall
arts
and
sciences
,
be
sufficient
to
acquire
unto
them
an
assent
of
Faith
properly
so
called
?
suppose
some
probable
truth
;
is
not
an
assent
of
opinion
enough
to
that
?
Suppose
some
necessary
truth
,
is
not
an
assent
of
reason
sufficient
for
that
?
Suppose
some
reall
effect
,
will
not
assent
of
experiment
now
serve
the
turn
?
Is
nothing
answerable
to
all
,
or
the
best
of
these
but
only
a
Faith
,
which
properly
is
either
in
God
,
or
of
the
things
of
God
,
or
at
least
to
those
things
which
are
directly
in
order
to
God
?
But
suppose
there
be
none
of
those
;
must
now
this
prime
assent
be
allowed
,
where
all
the
other
are
justly
to
be
denied
?
6.
Right
and
pure
Faith
is
neither
of
a
bare
proposition
,
although
true
;
nor
yet
of
a
meer
prediction
,
although
probable
:
but
of
a
divine
promise
only
;
and
that
not
only
because
certain
and
infallible
,
but
because
good
and
beneficiall
:
neither
is
there
in
either
of
the
other
the
substance
or
evidence
of
things
hoped
for
;
but
in
this
last
alone
.
And
therefore
if
Magicians
and
Astrologers
cannot
afford
us
such
a
promise
;
ought
we
not
justly
to
disclaim
an
adherence
,
acquiescence
,
affiance
or
confidence
,
in
any
of
their
propositions
,
or
predictions
whatsoever
?
7.
Faith
is
properly
in
the
heavenly
mysteries
of
divine
revelation
such
as
cannot
be
otherwise
attained
,
unless
they
be
infused
;
nor
otherwise
comprehended
but
by
faith
alone
.
Now
,
as
for
the
Secrets
of
Philosop●…e
are
they
not
acquisite
?
and
such
as
may
be
attained
by
industrie
,
study
,
discourse
,
reading
,
observation
,
art
,
science
,
experience
?
yea
▪
and
sufficiently
assented
to
by
the
light
of
nature
,
lense
,
reason
,
opinion
,
perswasion
?
And
though
peradventure
some
Secrets
of
Philosophie
(
such
as
are
true
and
usefull
)
may
be
divinely
revealed
or
infused
yet
for
as
much
as
that
is
but
to
the
common
light
of
Nature
Sense
or
Reason
;
which
(
for
assent
)
considers
not
the
authority
of
God
revealing
▪
but
the
evidence
of
the
thing
revealed
▪
How
then
can
this
be
of
Faith
,
which
is
speciall
and
supernaturall
altogether
?
8.
A
divine
supernaturall
,
infused
,
theologicall
Faith
is
given
,
not
because
of
the
appearance
or
ev●dence
of
the
thing
propounded
:
but
because
of
the
authority
and
infallibility
of
the
proposer
.
And
da●e
they
arrogate
thus
much
to
their
Art
?
or
excuse
their
defect
of
evidence
,
through
a
presumption
of
infallibility
?
But
if
it
be
a
naturall
,
acquisite
,
humane
,
or
civill
faith
,
or
assent
,
which
they
expect
;
then
we
ask
,
where
the
evidence
proof
demonstration
,
reason
?
For
though
reason
follows
the
first
,
yet
it
precedes
the
second
kind
of
faith
.
9.
Whether
a
miraculous
faith
,
or
the
faith
of
Miracles
(
such
as
must
needs
be
the
faith
of
Magicall
miracles
,
and
Astrologicall
Predictions
abovt
su●u●e
contingents
)
as
it
is
defective
in
Theologie
;
so
it
be
not
excessive
to
Philosophie
?
That
is
,
although
it
be
very
incompleat
in
relation
to
divine
doctrine
:
yet
whether
it
be
not
too
transcendent
for
any
humane
discipline
to
exact
?
10
Whether
it
may
be
verily
called
a
faith
of
Miracles
,
to
give
credit
unto
Magick
or
Astrologie
,
because
of
some
mirandous
or
stupendious
things
,
either
effected
or
foretold
;
in
as
much
as
we
are
taught
to
believe
that
such
things
may
be
done
▪
both
by
false
arts
,
and
to
false
ends
?
Deut.
13.
1
,
2
,
3.
Mat.
24.
24.
2
Th●s
.
2.
9
,
10.
11.
If
Magick
or
Astrologie
be
(
in
accurate
speaking
)
a
Science
,
as
they
contend
;
then
let
them
see
(
with
the
Schoolmen
)
how
the
same
thing
can
be
at
once
the
object
of
Science
,
and
of
Faith
;
And
if
they
agree
(
with
some
of
them
)
to
say
;
that
the
clearer
part
may
be
of
Science
,
and
the
obscurer
of
faith
.
Then
,
as
the
clear
part
must
both
be
true
and
revealed
by
God
:
so
the
obscure
must
be
answerable
to
the
first
,
and
not
repugnant
to
the
last
.
But
how
prove
they
that
?
12.
Whether
a
thing
Contingent
can
be
the
object
of
Faith
,
save
only
so
farre
forth
as
something
necessary
is
included
,
and
supposed
in
it
?
For
a
thing
meerly
contingent
is
indifferent
to
either
part
,
and
not
only
so
but
uncertain
to
both
;
it
may
be
▪
and
it
may
not
be
.
And
what
faith
can
there
be
?
Indeed
an
Hypothesis
of
the
divine
ordination
▪
may
make
it
to
be
necessary
immutable
,
inev●●able
:
and
in
that
relation
only
it
pertains
to
Faith
And
therefore
that
remains
to
be
proved
ere
it
ought
to
be
believed
.
13.
Contingents
(
especially
singular
contingents
)
are
directly
known
to
the
senses
;
and
but
indirectly
to
the
understanding
but
how
fall
they
under
faith
?
14.
Is
not
this
Faiths
order
in
apprehending
and
assenting
to
the
truth
of
things
future
and
fortuitous
1
To
believe
that
it
is
God
,
sole
property
to
know
all
things
simply
in
himself
▪
whether
past
,
present
or
to
come
.
2.
That
the
blessed
Angels
(
which
alwayes
behold
his
face
)
notwithstanding
have
not
a
perfect
prescience
even
of
naturall
things
(
whether
in
the
heavens
or
in
the
earth
)
much
lesse
of
singular
accidents
and
effects
;
but
so
as
God
is
pleased
(
at
the
instant
)
to
reveal
it
to
them
.
3
That
the
revevelation
of
things
future
,
to
the
Prophets
and
men
of
God
was
extraordinary
,
temporary
,
singular
.
4.
Though
the
Devils
(
by
their
experimental●
sagacity
,
and
busie
curiosity
)
may
presume
to
ghesse
at
many
things
,
altogether
hidden
to
us
;
yet
they
are
(
for
the
most
part
)
deceived
as
well
as
deceiving
in
their
presaging
,
or
predictory
suggestions
.
Because
God
(
many
times
)
does
many
things
besides
the
ordinary
way
of
his
providence
;
and
contrary
to
the
common
order
of
Nature
.
And
much
more
disposes
things
contrarily
,
in
his
speciall
conversions
of
men
to
Grace
.
Neither
yet
doth
he
permit
the
Devill
a
power
over
men
free-wills
,
to
act
necessarily
,
or
produce
effects
according
to
the
Devils
predictions
.
6.
That
God
hath
taught
Men
to
look
after
things
future
,
no
otherwise
than
temporally
by
a
solid
providence
:
and
eternally
,
though
a
sound
faith
7.
That
the
Creatures
(
in
heaven
or
earth
)
may
be
signes
,
either
naturall
or
prodigious
;
and
so
tokens
either
of
his
mercies
or
judgements
:
which
although
they
may
be
particularly
intended
;
yet
are
not
to
be
(
before-hand
)
but
universally
apprehended
.
8.
That
no
such
.
Art
is
of
Gods
institution
,
which
teaches
men
to
pry
into
his
Secrets
,
and
to
pronounce
upon
them
,
otherwise
than
he
hath
revealed
in
his
Word
.
15.
How
can
a
Faith
in
astrologicall
Predictions
be
true
and
right
;
when
as
,
by
how
much
they
are
propounded
,
or
attended
,
with
more
peremptoriness
or
confidence
;
by
so
much
they
are
the
more
superstitious
and
unlawfull
?
For
an
indifferent
opinion
and
a
moderate
suspicion
in
these
things
is
nothing
so
inordinate
as
an
anxious
fear
or
vehemently
affected
expectation
.
16.
With
what
faith
or
conscience
can
we
believe
their
Astrologicall
predictions
?
In
as
much
as
God
hath
resumed
the
fore-knowledge
,
and
fore-shewing
of
things
future
to
himself
;
and
hath
discharged
Angels
,
Devills
and
Men
,
from
all
such
curiosities
and
presumptions
:
and
hath
expresly
forbidden
us
so
often
both
the
consulting
with
,
and
assenting
to
them
,
Levit.
26.
31.
Isa.
41.
22
,
23.
Jer.
27.
9.
Dan.
2.
27
,
28.
Prov.
27.
1.
Eccles.
8.
7.
Mat.
24.
23
,
24.
Act.
1.
7.
17.
How
can
we
be
perswaded
that
Divining
Magicians
,
or
Astrologians
,
are
either
profitable
to
the
Church
,
or
tolerable
in
a
Christian
Common-wealth
?
In
that
God
himself
hath
not
only
given
the
expresse
Law
or
Precept
for
their
non
admission
;
but
made
it
a
peculiar
promise
to
his
Church
,
for
their
utter
exclusion
,
even
in
all
the
kinds
of
them
Numb
23.
23.
Deut.
18.
10.
2
King
.
23.
24
Ezek
1●
.
24.
Mich.
5.
12.
Yea
,
and
hath
made
that
to
be
the
mark
of
separation
,
and
note
of
distinction
,
betwixt
his
own
people
,
and
other
Nations
,
Deut.
18.
14.
Jer.
10.
2.
Isa.
2.
6.
18.
Should
we
once
but
admit
of
Astrologicall
Predictions
to
come
into
our
Creed
;
would
they
not
infinitely
prejudice
the
Prophecies
,
and
promises
of
the
Word
?
Would
they
not
seduce
us
from
destiny
,
to
predestination
by
the
starres
?
And
from
naturall
inclinations
,
to
propensions
to
Grace
;
as
depending
upon
Constellations
?
Would
they
not
perswade
us
,
that
the
Miracles
of
Christ
,
his
Mysteries
and
Ordinances
,
have
(
all
of
them
)
a
reference
to
the
Starres
?
And
the
infusions
of
the
Spirit
,
to
respect
the
influxes
of
the
Planets
?
Would
they
not
make
our
Wills
servile
,
while
their
decrees
are
taught
to
inforce
a
necessitation
to
Good
or
Evill
?
And
then
,
what
praise
;
what
punishment
,
either
for
one
or
other
?
Yea
,
how
careless
should
we
be
in
the
one
;
and
how
excusing
in
the
other
?
Nay
,
would
they
not
make
us
believe
our
very
Souls
to
be
mortall
(
because
thus
acted
by
materialls
,
and
made
passive
under
them
)
and
so
,
what
should
Conscience
of
Religion
be
thought
,
but
a
meer
imagination
;
or
hope
of
slavation
eternall
,
but
a
vain
dream
?
19.
Whether
it
be
lawfull
for
a
Christian
man
,
to
study
for
the
attainment
of
that
,
which
his
faith
dares
not
pray
for
?
And
how
can
he
there
pray
with
faith
,
where
he
hath
not
a
promise
?
And
if
it
be
a
tempting
of
God
,
to
invoke
or
desire
the
revelation
of
future
accidents
:
what
is
it
then
,
to
seek
to
wrest
the
same
from
him
,
by
a
conjuring
,
at
least
,
by
an
over-inquisitive
Art
,
and
over-daring
practice
thereupon
?
20.
Whether
God
may
not
work
by
a
speciall
grace
of
illumination
,
and
sanctification
,
even
in
the
forming
of
Nature
(
as
in
John
the
Baptist
)
and
then
,
what
have
the
qualitative
influxes
of
the
Planets
,
or
their
dominion
,
there
to
doe
?
But
ordinarily
,
whether
the
forming
of
the
new
Creature
,
be
not
alwayes
wrought
by
speciall
inspirations
,
and
immediate
infusions
?
How
shall
it
then
be
believed
,
that
a
mans
religion
,
or
religious
qualities
,
may
be
genethliacally
prognosticated
from
the
Starres
,
and
their
influentiall
Constellations
?
21.
Is
the
observation
of
the
Sarres
,
because
of
their
force
:
or
their
force
,
because
of
their
observation
?
Is
mens
faith
,
because
of
their
vertue
;
or
their
vertue
,
because
of
mens
faith
?
For
it
hath
antiently
been
doubted
,
whether
any
such
power
as
is
ascribed
to
them
;
or
any
such
effects
as
are
pretended
from
them
,
would
ever
have
followed
,
but
for
mens
superstitious
observations
,
affectations
,
perswasions
,
and
expectations
?
22.
For
what
cause
are
Magicians
and
Astrologers
so
earnest
to
require
Faith
(
as
principall
)
both
in
the
Agent
and
Patient
?
Is
it
not
to
help
out
the
validitie
of
their
art
,
by
the
vertue
of
a
vehement
,
and
strong
imagination
?
For
will
not
a
strong
imagination
,
and
a
superstitious
faith
,
work
as
well
without
a
magicall
fibrication
,
or
Astrologicall
configuration
;
as
with
them
?
Nay
,
are
they
not
in
themselves
such
a
kind
of
art
,
and
can
they
not
invent
,
or
erect
to
themselves
such
a
kind
of
operation
;
and
that
every
whit
as
effectuall
as
those
already
invented
,
and
erected
?
23.
Is
it
not
one
and
the
same
kind
of
Faith
,
in
a
magicall
Operator
,
and
Astrologicall
or
genethliacall
Calculator
,
a
maleficall
Sorcerer
,
a
prestigious
Juggler
,
and
a
superstitious
Consulter
,
or
Assentor
?
If
not
,
it
s
their
part
(
who
would
discriminate
themselves
)
to
shew
us
the
differences
that
are
between
them
.
24.
Whether
Astrologers
(
as
touching
their
way
of
Predicting
and
Presaging
)
ought
to
be
believed
,
although
they
speak
true
,
and
it
come
to
passe
accordingly
?
In
regard
that
truth
is
spoken
ignorantly
,
unwittingly
,
conjecturally
,
out
of
uncertain
grounds
,
out
of
multiplicity
of
words
,
out
of
ambiguous
equivocation
,
by
accident
;
and
not
only
by
a
divine
permission
,
but
by
a
Satanicall
suggestion
:
and
all
this
with
purpose
to
delude
with
greater
untruths
.
Doe
we
not
use
to
mistrust
many
truths
in
others
,
for
the
telling
of
one
lye
?
why
then
should
we
believe
many
lyes
in
These
,
for
the
telling
of
one
truth
?
25.
If
this
be
a
thing
credible
,
that
there
is
an
ordinary
,
and
perpetuall
sufficiency
,
and
efficiency
(
whereby
to
foretell
of
future
events
(
generall
and
particular
)
in
Starrs
and
Planets
:
wherefore
then
did
God
still
raise
up
his
own
Prophets
,
to
foretell
what
should
befall
;
and
them
extraordinary
called
,
and
but
temporally
inlightened
to
that
purpose
?
26.
How
can
Christians
have
a
faith
in
Magick
or
Astrologie
;
which
(
since
the
time
of
Christ
)
have
occasioned
so
many
idolatrous
,
superstitious
,
sacrilegious
,
atheisticall
prophane
and
dissolute
Heresies
:
and
all
of
them
so
utterly
repugnant
to
the
faith
?
27.
Whether
the
magisteriall
Dictates
of
a
Jewish
Rabbine
,
or
a
Pagan
Philosopher
,
or
a
Christianizer
compact
of
them
both
,
be
sufficient
,
either
to
ground
,
or
move
a
rationall
credence
,
much
lesse
a
religious
Creed
,
or
belief
?
28.
Whether
a
faith
in
the
contrary
,
hath
not
prevailed
to
evacuate
the
vertue
,
and
annihilate
the
efficacy
of
a
magicall
operation
,
and
Astrologicall
Prediction
?
And
what
reason
else
is
there
,
.
why
their
arts
and
abilities
have
so
often
failed
them
,
and
they
failed
in
them
,
before
the
face
and
presence
of
faithfull
and
pious
men
.
29.
What
faithfull
Christian
professor
sometimes
peradventure
addicted
to
the
study
and
practice
of
Magick
and
Astrologie
;
whose
very
Faith
(
upon
his
conversion
)
moved
him
not
to
repent
,
recant
,
reprove
,
reject
both
his
presaging
arts
,
books
,
and
Societie
?
30.
Whether
Magicians
and
Astrologers
have
(
verely
and
indeed
)
a
faith
in
their
own
arts
,
and
artifices
?
If
so
,
wherefore
then
use
they
so
manifold
ambiguities
,
amphibologies
,
equivocations
,
obscurities
,
insignificancies
,
reticencies
,
restrictions
,
cautions
,
fallacies
,
and
evasions
?
CHAP.
III.
3.
From
the
temptings
of
Curiosity
.
1.
HAth
not
the
Scripture
sufficiently
forbidden
to
tempt
God
,
by
a
curious
scrutinie
after
all
such
things
as
pertain
to
his
secret
Will
?
Deut.
29.
29.
Prov.
25.
27.
Eccles.
3.
22.
Psal.
131.
1.
Eccles.
7.
16.
Job
21.
21
,
22.
Act.
1.
7.
&
19.
19.
Coloss.
1.
18.
1
Thess.
5.
1.
2
Tim.
1.
4.
Deut.
6.
16.
Psal.
78.
8.
19.
Mat
16.
1.
Luk.
1●
.
16.
2.
Are
there
not
many
naturall
things
imperscrutable
to
humane
curiosity
;
and
therefore
not
to
be
attempted
,
without
a
tempting
of
God
?
Psal.
139.
6.
Eccles.
11.
6.
Prov.
304.
Job
.
38.
per
tot
.
&
●9
.
per
tot
.
&
41.
1
,
2
,
&c.
Joh.
3.
8.
3.
If
it
behoves
a
Christian
man
to
be
wise
according
to
sobrietie
,
even
in
divine
things
;
how
much
more
then
in
things
humane
,
Exod.
19.
21
Exod.
33.
23.
Job
11.
7
,
8
,
9.
Iob
26.
13
14.
Psal.
131.
1.
Eccles.
7.
16.
23
,
24
,
25.
Rom.
12.
3.
4.
Whether
a
curious
indagation
of
things
hidden
,
absent
,
future
,
be
not
a
strong
argument
of
an
ignorant
mind
,
an
impatient
spirit
,
and
a
discontented
heart
,
a
guilty
conscience
a
sensuall
concupiscence
,
and
an
idle
life
?
As
not
capable
of
what
he
inquires
;
not
submitting
to
his
own
condition
;
not
satisfied
with
the
present
;
not
pacified
as
concerning
his
own
deserts
and
feares
;
not
leaving
his
own
soul
,
but
his
body
only
,
and
not
occupyed
in
any
true
vocation
.
5.
Whether
all
such
curious
inquisitions
and
supervacaneous
investigations
(
as
are
above
tearmed
toyes
,
obstruse
vanities
,
difficult
follies
,
studious
impertinencies
,
unquiet
sloaths
,
or
lazy
businesses
)
pertain
any
whit
to
the
perfection
of
the
understanding
;
and
be
not
rather
the
distemper
,
and
disease
of
the
fansie
,
and
the
very
phrenzy
,
and
madness
of
the
mind
?
6.
To
what
end
is
a
curious
prying
into
,
or
interrogating
after
future
accidents
?
Of
whose
ignorance
there
's
no
unhappinesse
,
punishment
,
reproach
;
and
of
whose
knowledge
there
's
no
glory
,
reward
,
comfort
.
That
makes
a
man
neglect
the
present
certain
,
in
looking
after
the
uncertain
future
;
and
so
lose
the
substance
in
gaping
after
the
shadow
▪
Whose
Prediction
,
or
precognition
(
if
of
good
and
true
)
forestalls
a
man
so
in
his
expectation
,
that
it
wholly
takes
off
the
edge
of
the
fruition
:
if
of
good
,
and
false
,
it
nourishes
only
with
vain
hopes
,
and
makes
but
more
unhappy
in
their
frustration
:
if
of
bad
,
and
true
,
it
makes
a
man
miserable
in
his
own
apprehension
,
before
he
be
so
in
the
event
:
if
of
bad
,
and
false
,
it
makes
him
make
himself
miserable
,
whereas
otherwise
he
needed
not
.
7.
What
arguments
are
these
(
so
old
,
so
oft
repeated
)
to
urge
or
invite
men
to
a
curious
investigation
of
things
future
,
and
fortuitous
?
Because
it
likens
men
to
the
Gods
;
it
argues
the
diviness
of
the
Soul
;
it
prefers
men
to
Beasts
.
And
doth
it
so
indeed
?
Nay
rather
,
hath
not
his
curiosity
brought
men
to
be
like
the
Devill
?
What
was
the
first
depravation
of
the
divine
Image
in
the
soul
,
but
that
?
And
have
not
beasts
(
by
their
own
confession
)
a
more
perfect
presagition
by
their
senses
;
than
men
with
all
their
reason
can
attain
unto
?
8.
Wherefore
are
Astrologers
,
and
especially
the
Genethliacks
,
so
curious
in
inquiring
into
others
fates
and
fortunes
:
and
yet
(
of
all
men
)
most
incurious
in
looking
into
their
own
?
9.
Whether
the
speculation
,
and
whole
practice
of
Magick
and
Astrologie
(
besides
the
superstition
and
sorcery
)
be
not
a
very
tempting
of
God
;
at
least
through
vain
curiosity
?
10.
Whether
the
curious
Artists
doe
not
indeed
tempt
God
in
his
present
power
,
perfection
,
truth
,
wisedome
,
goodnesse
,
holinesse
,
mercy
,
justice
,
prescience
,
and
providence
;
and
that
according
to
one
or
other
,
or
many
,
or
most
,
if
not
all
of
these
ensuing
particulars
?
1.
In
presuming
of
,
or
pretending
to
Gods
knowledge
,
approbation
,
power
,
and
assistance
;
without
,
nay
and
against
his
word
,
and
will
.
2.
In
prescribing
,
and
circumscribing
him
to
circumstances
;
and
especially
such
as
are
their
own
superstitious
ceremonies
.
3.
In
labouring
to
allure
God
unto
their
own
wils
,
rather
than
submitting
theirs
,
to
his
.
4.
In
searching
not
only
besides
the
Scriptures
;
but
besides
all
that
God
hath
been
pleased
to
reveal
.
5
,
In
deserting
of
Gods
known
way
;
to
invent
or
prescribe
their
own
way
for
the
cognition
,
acquisition
,
or
effection
of
any
thing
.
6.
In
tempting
the
Devill
,
to
tempt
God
.
7.
In
consulting
diabolically
;
yea
and
compacting
with
the
Devill
;
either
explicitly
,
or
implicitly
.
8.
Interrogating
Angels
,
Devils
,
Daemons
,
Spirits
,
Geniuses
,
Souls
,
Dead
men
,
Planets
,
Prodigies
,
Sacrifices
,
Carcasses
,
Entrayls
,
Beasts
,
Birds
,
Fishes
,
Serpents
,
Idols
,
Images
,
Figures
,
Characters
,
&c.
and
so
making
them
their
tutours
,
and
instructers
as
concerning
these
things
;
to
which
they
themselves
were
never
instituted
by
God
.
9.
In
assimilating
,
and
comparing
men
to
God
so
mainly
,
for
such
things
,
as
belong
to
no
part
of
the
image
and
similitude
of
God
in
man
;
or
else
have
but
the
least
,
and
most
imperfect
foot-steps
thereof
.
10.
In
pretending
those
arts
,
and
acts
,
to
manifest
and
make
known
God
;
yea
,
and
(
in
peculiar
manner
)
to
conduce
,
and
direct
to
him
:
which
(
in
truth
)
serve
but
to
obscure
him
,
alien
him
,
and
utterly
seduce
from
him
.
11.
In
pretending
to
religion
,
devotion
,
conscience
;
even
in
matters
of
more
impiety
,
and
profanesse
.
12.
In
being
irreverent
in
the
exercise
of
a
true
,
and
superstitious
in
that
of
a
false
religion
.
13.
In
asserting
a
true
,
and
due
religion
,
or
adoration
,
as
well
among
Jews
,
and
Pagans
:
as
among
Christian
professors
.
14.
In
acting
without
faith
;
or
out
of
a
presumption
,
by
placing
faith
upon
a
wrong
object
,
or
to
a
wrong
end
.
15.
In
having
a
faith
in
such
things
,
as
God
hath
neither
proposed
,
nor
revealed
.
16.
In
trusting
to
,
and
being
more
affected
with
humane
predictions
and
presages
;
than
divine
promises
,
and
providence
.
17.
In
wavering
in
a
truth
,
and
doubting
of
a
thing
most
certain
:
and
yet
being
peremptory
in
a
falsehood
,
and
making
themselves
most
certain
in
things
very
doubtfull
.
18.
In
presuming
to
have
such
a
knowledge
extraordinarily
infused
;
which
is
ordinarily
acquisite
.
19.
In
placing
,
the
deepest
knowledge
,
and
boasting
the
highest
learning
to
be
in
the
lowest
,
and
meanest
matters
.
20.
In
neglecting
the
acquisition
of
the
greater
truth
,
and
gift
;
through
a
studious
inquisition
after
a
lesse
.
21.
In
prying
or
diving
into
profound
,
sublime
,
abstruse
,
occult
speculations
;
without
due
application
,
or
true
relation
unto
life
,
practice
,
state
calling
,
manners
,
vertue
,
conscience
,
religion
,
the
Gospell
,
or
God
himself
.
22.
In
seeking
only
that
they
may
know
,
to
know
:
or
else
for
pride
ambition
,
vain
glory
,
faction
,
contention
,
policy
,
covetousnesse
or
other
sinister
ends
.
23.
In
not
referring
the
knowledge
of
the
Creatures
to
their
due
and
necessary
ends
.
24.
In
referring
the
information
of
the
intellect
,
chiefly
to
the
indulging
and
promoting
of
the
sense
.
25.
In
being
busily
inquisitive
after
thing
improper
and
impertinent
;
and
such
as
directly
concern
not
Gods
glory
,
their
own
sanctification
,
and
the
edification
of
others
.
26.
In
making
professions
of
such
arts
,
and
artifices
,
as
are
neither
necessary
,
nor
usefull
,
either
to
Church
,
or
Common-wealth
.
27.
In
making
it
their
main
studies
,
to
know
those
things
,
whereof
a
man
may
be
innocently
ignorant
,
and
can
hardly
be
profitably
instructed
.
28.
In
attributing
much
(
or
all
)
to
those
kind
of
sciences
,
disciplines
,
arts
,
occupations
,
which
good
men
are
little
acquainted
with
:
and
in
which
they
that
are
most
versed
,
and
occupyed
,
are
not
good
.
29.
In
arrogating
to
themselves
a
knowledge
,
above
their
proper
ingenie
,
capacitie
,
facultie
,
education
,
office
:
and
so
easily
putting
truth
for
error
,
and
error
for
truth
.
Insetting
up
and
admiring
their
own
inventions
,
and
fancies
;
for
the
secret
gifts
,
and
peculiar
inspirations
of
Gods
spirit
.
31.
In
proclaming
themselves
for
admitted
unto
Gods
counsels
;
ere
they
can
endeavour
themselves
to
be
entred
into
his
Court
.
32.
In
setting
after
the
book
of
the
Scriptures
,
to
the
book
of
nature
,
and
of
the
Heavens
.
32.
In
thinking
to
imitate
God
,
and
nature
in
those
things
,
for
which
they
have
neither
precept
,
nor
liberty
34.
In
pretending
a
search
,
and
examination
of
nature
;
where
nature
hath
really
neither
being
,
cause
,
effect
,
signes
,
means
nor
end
.
35.
In
elevating
and
extolling
nature
as
a
soveraign
deity
:
or
else
in
pressing
and
torturing
her
,
as
a
servile
slave
.
36.
In
abusing
the
creatures
to
such
end
and
uses
,
as
God
never
ordained
them
,
their
own
nature
never
inclined
them
,
neither
is
a
power
extraordinary
working
or
consenting
to
apply
them
.
37.
In
asking
or
requiring
a
singular
sign
,
without
any
singular
inspiration
,
or
instinct
;
or
any
just
cause
,
reason
,
or
necessity
.
38.
In
setting
up
their
own
signes
,
and
making
them
to
signifie
according
to
their
own
imaginations
.
39
In
attempting
to
proove
,
approove
,
purge
,
clear
,
ratify
,
conform
,
find
,
and
find
out
,
by
inordinate
and
undue
explorations
and
tryals
.
40.
In
labouring
long
and
much
,
to
make
an
experiment
of
those
things
,
whose
utmost
use
and
profit
ends
in
the
experiment
.
41.
In
still
nothing
but
making
experiment
,
of
what
they
have
had
already
vain
experiment
enough
.
42.
In
making
experiment
a
proof
;
where
experiment
serves
for
no
use
.
In
wasting
,
or
hazzarding
the
losse
of
time
,
health
substance
,
credit
,
conscience
;
for
the
gaining
an
experiment
of
that
,
which
is
no
way
reparable
,
or
proportionable
.
44.
In
expecting
answerable
effects
,
from
unapt
,
and
unlikely
causes
.
45.
In
being
sloathfull
,
and
impatient
of
Gods
time
,
and
means
.
46.
In
presuming
to
attain
to
the
end
;
without
the
use
of
ordinary
,
and
lawfull
means
.
47.
In
using
inordinate
,
and
undue
means
.
48.
In
looking
for
extraordinary
and
miraculous
satisfaction
;
where
the
ordinary
means
are
sufficiently
afforded
.
49.
In
applying
grave
and
serious
means
,
to
light
trifling
intents
and
purposes
.
50.
In
admitting
and
approving
of
such
means
,
and
wayes
;
as
they
cannot
but
be
convinced
,
must
needs
be
of
a
diabolicall
introduction
.
51.
In
acting
out
of
their
proper
and
laudable
callings
.
52
In
exposing
themselves
to
Satans
temptations
.
53.
In
not
avoyding
the
occasion
,
nay
urging
,
and
exposing
to
it
;
and
neverthelesse
presuming
to
escape
the
danger
,
temptation
,
infection
,
participation
.
54.
In
being
superstitiously
affected
with
vulgar
and
vain
observations
.
55.
In
attributing
vertue
and
efficacy
(
corporeall
or
spirituall
)
to
bare
ceremonies
,
circumstances
,
forms
,
figures
,
words
,
characters
,
ligations
,
suspensions
,
circumgestations
,
&c.
56.
In
imagining
,
discoursing
,
practising
against
the
light
of
nature
,
sense
,
reason
conscience
and
the
Scriptures
.
57.
In
an
impiety
,
or
(
at
least
)
temerity
of
invoking
provoking
voting
,
devoting
,
imprecating
deprecating
execrating
consecrating
,
adjuring
,
conjuring
,
perjuring
,
&c.
58.
In
prying
into
what
peradventure
may
befall
others
:
and
never
looking
into
what
may
worthily
happen
unto
themselves
.
59.
In
making
long
discursations
,
to
learn
strange
tongues
strange
characters
strange
doctrines
,
strange
manners
,
strange
habits
:
and
then
returning
home
,
to
make
long
and
strange
discourses
of
them
.
60.
In
publishing
studies
,
and
works
of
a
light
subject
unprofitable
use
,
and
dangerous
consequence
;
and
that
especially
in
times
of
publike
calamity
,
and
judgments
,
to
take
up
mens
minds
with
vanities
,
when
they
ought
every
day
to
meditate
upon
,
and
expect
their
deaths
.
Now
let
them
(
or
any
one
else
,
that
can
but
read
what
hath
lately
been
compiled
,
or
translaslated
into
the
English
tongue
)
consider
all
these
,
and
therewithall
compare
those
circulatory
,
and
joculatory
Pamphlets
,
and
volumns
:
and
they
may
plainly
perceive
how
much
of
them
may
easily
be
brought
in
,
by
way
of
instance
,
upon
these
severall
particulars
;
of
tempting
God
,
through
vain
curiosity
.
CHAP.
IIII.
4.
From
the
testimony
of
Authority
.
1.
WHether
(
besides
the
Divine
)
the
testimony
of
all
humane
Authority
,
hath
not
agreed
wisely
to
condemn
Magick
,
and
Astrologie
:
and
so
the
power
of
it
,
justly
to
punish
Magicians
,
and
Astrologers
?
2.
Whether
the
Artists
themselves
are
so
unread
,
as
not
to
observe
,
that
any
cursory
Reader
might
(
with
no
great
business
)
make
a
voluminous
collection
of
testimonies
and
authorities
,
profesly
against
their
Arts
?
3.
How
many
generall
free
Councils
,
and
Ecclesiasticall
Synods
,
have
devoutly
and
severely
anathematized
,
not
only
those
that
profess
or
practise
such
kind
of
arts
and
sciences
;
but
all
those
like-wise
that
consult
with
them
or
give
credence
to
them
?
4.
How
many
antient
Orthodox
Fathers
have
given
their
unanimous
judgment
against
the
judiciary
Astrologie
?
And
which
of
them
(
Greek
,
or
Latine
)
if
sometimes
addicted
but
to
the
study
,
or
curiosity
of
it
,
hath
not
retracted
it
?
Or
which
of
them
,
that
peradventure
hath
erred
,
in
admitting
some
slender
part
of
it
;
notwithstanding
hath
not
vehemently
inveighed
against
it
in
the
main
;
and
zealously
maintained
the
truth
,
to
the
utter
exploding
of
the
whole
errour
?
5.
How
many
Sects
of
Philosophers
(
Stoicall
,
Epicurean
,
Academicall
,
Platonicall
,
Peripateticall
)
have
rejected
it
;
especially
in
the
sortilegious
and
soothsaying
way
of
it
?
6.
How
many
Historians
(
of
all
nations
,
and
ages
)
have
infamously
branded
both
their
persons
and
their
practices
?
7.
How
many
Poets
have
been
smartly
satyrizing
;
and
facetiously
deriding
both
their
vice
,
and
vanity
?
8.
How
many
School-men
,
Casuists
,
and
other
Christian
Writers
(
Papists
,
and
Protestants
)
have
sufficiently
refuted
,
and
reproved
it
?
9.
How
many
wholsome
Lawes
(
of
Christians
,
and
Heathens
)
Imperiall
,
Ecclesiasticall
,
Civill
,
Municipall
,
O●conomicall
,
have
been
enacted
against
Magicians
,
Mathematicians
,
Chaldaeans
,
Astrologers
,
Diviners
,
Ariolists
,
Necromancers
,
Sortiaries
,
Soothsayers
,
Prophesiers
,
Predictors
,
Circulatours
,
Joculators
,
or
Iugglers
?
And
although
it
may
be
in
the
fate
,
or
fortune
of
some
of
them
,
to
escape
the
penalty
of
those
Lawes
;
yet
whether
it
be
in
all
their
Art
to
elude
them
,
as
concerning
the
obnoxiousness
of
guilt
,
crime
,
offence
or
malefacture
?
10.
How
many
Emperours
,
Kings
,
Princes
,
States
,
Magistrates
,
have
decreed
to
banish
,
or
otherwise
punish
them
in
all
their
kinds
,
as
the
very
pest
of
the
Common-wealth
?
11.
Whether
all
those
arts
,
and
artifices
,
ought
not
justly
to
be
adjudged
as
evill
,
unlawfull
,
incommodious
,
pernicious
,
intolerable
;
which
all
kinds
and
degrees
of
authority
have
agreed
to
reprove
,
condemn
,
and
punish
?
12.
Why
doe
not
only
the
Divine
,
but
all
humane
Authours
(
ecclesiasticall
and
prophane
)
use
to
speak
of
divining
arts
,
offices
,
and
operations
so
indiscriminatly
,
and
promiscuously
(
yea
,
although
they
touch
upon
them
but
briefly
and
occasionally
)
Is
it
not
because
there
is
much
of
the
vileness
and
vanity
of
any
one
kind
,
in
every
kind
:
and
of
every
kind
,
in
any
one
kind
?
And
so
,
is
it
not
to
refell
,
or
prevent
the
evasions
of
any
one
kind
of
Divination
,
that
it
should
not
presume
to
set
up
it self
in
an
absolute
distinction
,
and
perfect
exemption
from
the
superstitious
errours
and
enormities
of
all
the
rest
?
13.
Whether
their
Aegyptian
,
Arabian
,
Aethiopian
,
Chaldean
,
Jewish
,
or
Heathenish
Authors
,
have
any
jot
adorned
good
learning
:
and
not
rather
conspurcated
and
depraved
(
besides
all
other
learning
)
even
their
own
art
?
14.
How
many
are
the
spurious
Authors
of
these
Arts
;
that
have
usurped
to
themselves
the
names
and
titles
of
holy
men
,
and
of
men
more
famous
in
their
own
way
;
on
purpose
to
vend
their
nugacious
fables
,
and
prestigious
impostures
with
more
esteem
?
15.
How
many
Magicall
books
have
been
devoted
to
the
fire
,
and
burnt
,
not
only
by
Christians
,
but
Pagans
also
?
16.
Of
what
account
are
the
Mathematicall
Masters
among
themselves
:
when
they
are
either
swearing
upon
one
anothers
words
,
or
else
prejudicating
one
anothers
opinions
?
And
which
of
these
two
extremes
does
most
disparage
a
true
Authority
?
17.
Whether
the
saying
,
or
sentence
(
if
not
hallucination
and
errour
)
of
any
Egyptian
,
Chaldaean
,
Arabian
,
Aethiopian
,
Syrian
,
Phoenician
,
Judean
,
Persian
,
Barbarian
,
Graecian
,
Roman
,
Jewish
Rabine
,
or
Heathenish
Philosopher
(
for
such
they
account
of
as
their
Authors
)
be
authentique
,
or
of
sufficient
authority
,
to
be
received
,
and
cited
as
an
universall
,
well
known
,
and
undeniable
principle
?
18.
How
many
ridiculous
Fables
,
absurd
Paradoxes
,
sleight
contradictions
,
fanatick
opinions
,
and
detestable
heresies
,
have
been
temerariously
broached
and
pertinaciously
maintained
by
Astro-magicall
Authors
,
old
and
new
?
19.
Whether
it
be
the
vain
pride
,
and
arrogance
of
the
Author
;
or
the
naturall
defect
,
and
obliquity
of
the
Art
;
that
(
among
Magicians
and
Astrologians
)
scarce
ever
stept
forth
,
or
crept
up
a
Writer
,
or
yet
a
Translator
,
but
held
it
to
be
his
part
,
to
refell
,
and
reject
some
former
;
and
to
broach
,
and
boast
some
new
fancie
,
or
opinion
of
his
own
?
20.
Whether
Magicall
and
Astrologicall
Authors
need
any
more
confuting
and
confounding
,
than
is
to
be
observed
among
themselves
,
by
him
that
hath
their
books
by
him
,
and
time
to
read
and
compare
them
each
with
other
?
CHAP.
V.
5.
From
the
vanity
of
Science
.
1.
HAth
not
the
Word
of
God
concluded
both
the
Artists
and
their
Arts
,
for
vain
and
false
?
Isa.
44.
25.
Ier.
14.
14.
and
27.
9
,
10.
Mich.
3.
7.
Zach
1.
2.
Ezek.
3.
6
,
7
,
8.
&
21.
21
,
22
,
23.
Eccles.
34.
5.
2.
Is
not
the
Word
of
God
sufficient
to
instruct
as
touching
any
thing
future
(
necessary
to
be
known
,
for
this
,
or
the
life
to
come
)
without
any
other
predicting
arts
?
Deut.
8.
14
,
15.
2
King
.
23.
24.
Isa.
8.
19
,
20.
and
44.
25
,
26.
Jer.
23.
28.
Act.
19.
19.
20.
3.
Whether
the
distinction
,
or
difference
(
used
by
so
many
Authors
,
and
partly
conceded
by
some
of
themselves
)
ought
not
to
be
strictly
observed
,
betwixt
Astronomie
and
Astrologie
?
The
one
being
a
speculative
Science
;
the
other
a
practicall
art
.
The
one
signifying
the
Rule
and
Law
of
the
Starres
among
themselves
:
the
other
a
wording
or
talking
of
the
Stars
,
what
Lawes
they
give
,
and
rule
they
have
over
others
.
The
one
soberly
considering
the
naturall
motions
of
the
Stars
:
the
other
curiously
inquiring
,
and
peremptorily
pronouncing
upon
their
supernaturall
,
preternaturall
,
unnaturall
effects
.
4.
Whether
those
principles
that
may
be
true
in
Astronomie
,
be
of
a
right
applicature
in
Astrologie
?
Or
why
should
this
borrow
the
Canons
,
or
so
much
as
the
Tearms
of
that
;
since
it
abuses
them
to
another
end
?
5.
Whether
Astrologie
doth
not
more
disgrace
Astronomie
,
than
Astronomie
is
able
to
countenance
Astrologie
?
And
who
but
the
Mathematicall
practitioner
,
is
he
that
hath
dishonoured
the
Professour
?
6.
Whether
Astrologie
(
the
magicall
divining
Astrologer
)
be
a
liberall
Science
:
and
not
rather
a
servile
Art
or
Artifice
?
If
it
were
a
liberall
Science
,
how
chance
not
well
founded
,
and
flourishing
Common-wealths
(
Christian
or
Pagan
)
ever
allowed
the
publick
profession
of
it
,
as
of
other
Sciences
;
but
that
it
did
still
muscitate
in
dark
corners
,
and
durst
never
proclame
it self
,
but
in
darkened
,
distracted
times
?
But
doe
not
true
Artists
themselves
call
it
Mechanicall
?
And
is
not
the
highest
speculation
of
it
percepted
and
perfected
by
manuall
instruments
,
and
those
fallacious
too
,
as
themselves
complain
?
So
that
it
is
a
question
,
whether
is
likeliest
to
be
the
greatest
proficient
,
the
Student
,
or
the
Apprentice
in
Astrologie
?
7.
Can
that
indeed
be
a
true
laudable
art
,
or
profession
,
Many
of
those
principles
,
and
most
of
whose
practices
abuse
and
overthrow
the
very
principles
,
and
practices
of
other
laudable
and
liberall
arts
and
Sciences
?
8.
What
certainty
or
credit
of
such
an
art
,
whose
principles
are
Hypotheses
,
or
meer
suppositions
;
the
conclusions
but
conjecturall
,
and
hardly
probable
at
best
,
the
Authours
obscure
,
and
of
dubious
saith
;
the
opinions
contrary
,
and
oft-times
contradictory
;
and
the
practices
imposturous
,
nay
prestigious
?
9.
How
can
Astrologie
be
accounted
as
a
liberall
,
distinct
,
and
usefull
art
;
When
as
take
away
from
it
what
it
begs
,
or
rather
steals
to
cover
,
and
colour
it self
withall
)
from
Physicks
,
Opticks
,
Geometry
,
Arithmetick
,
Astronomie
,
and
nothing
is
left
of
its
own
,
or
peculiar
to
it self
,
but
a
bare
goeticall
Genethliacism
,
a
fantasticall
figure-flinging
,
and
a
collusive
calculating
,
or
casting
of
Nativities
?
10.
Whether
it
be
a
clear
and
receptable
distinction
of
Magick
,
Theurgicall
,
and
Goeticall
;
divine
,
and
Diabolicall
;
white
,
and
black
Magick
;
and
Astrologie
good
,
and
evill
?
11.
Seeing
all
the
kinds
of
Magicall
and
Astrologicall
Divination
tend
to
one
undue
end
(
the
inordinate
precognition
,
and
prediction
of
things
future
)
whether
the
object
matter
,
or
signall
means
of
Divining
(
by
things
in
heaven
,
or
on
earth
)
be
sufficient
to
distinguish
the
art
or
act
,
unto
lawfull
or
unlawfull
,
good
and
bad
?
12.
Whether
those
Magicall
and
Astrologicall
Writers
,
that
would
seem
so
nicely
busie
in
distinguishing
,
doe
not
confound
themselves
ere
they
are
aware
?
and
while
they
would
pretend
to
sift
from
their
art
,
and
reject
so
many
opinions
,
and
practices
(
as
vain
,
fabulous
,
superstitions
,
idolatrous
,
imposturous
,
prestigious
,
diabolicall
)
doe
not
themselves
nevertheless
retain
,
and
seek
to
establish
too
many
of
the
same
branne
?
13.
Whether
the
Divination
of
things
future
(
especially
such
as
concern
the
Soul
,
mind
,
will
,
affections
)
be
a
Science
naturall
,
spirituall
,
artificiall
,
or
diabolicall
?
If
naturall
,
where
are
the
innate
principles
,
primely
seminated
,
common
to
all
men
,
perspicuous
to
perceive
,
and
profitable
to
life
and
actions
?
If
spirituall
,
where
's
the
extraordinary
revelation
,
speciall
illumination
,
universall
edification
?
If
artificiall
,
where
are
the
true
and
certain
rules
,
reasons
,
demonstrations
;
all
opposite
to
vanity
,
chance
,
delusion
?
14.
May
not
an
art
be
justly
suspected
,
nay
censured
for
diabolicall
,
not
only
because
of
a
compact
,
either
explicite
or
implicite
,
or
of
an
invocation
,
adjuration
,
imprecation
,
&c.
but
also
because
of
a
superstitious
assent
,
proud
curiosity
,
presumptuous
temptation
,
inordinate
means
,
and
incommodious
,
nay
pernicious
end
and
use
?
15.
If
Magicall
divining
,
or
Astrologicall
predicting
had
any
thing
of
a
lawfull
and
laudable
Art
or
Science
,
would
God
have
forbidden
it
?
Nay
,
would
he
not
have
taught
it
his
own
People
?
If
it
had
been
usefull
to
his
Church
,
why
suffred
he
none
of
his
Servants
to
professe
,
or
practise
it
?
why
permitted
he
it
to
begin
,
and
proceed
amongst
Pagans
,
Idolaters
,
Atheists
,
but
that
the
Devill
had
a
hand
in
it
,
and
mens
corruptions
led
them
to
it
?
16.
Whether
Magick
,
and
meer
Astrologie
,
was
more
simple
and
innocent
of
old
,
than
of
late
?
If
so
;
what
glory
of
Pagans
?
what
shame
of
Christians
?
Wherefore
vaunts
one
,
of
the
Arts
growing
to
perfection
?
and
complains
another
,
of
its
falling
into
degenerateness
?
Alas
!
what
perfection
,
of
a
thing
not
proved
to
be
good
?
and
what
degeneratness
,
of
a
thing
too
evidently
evill
from
the
very
first
?
17.
How
can
such
an
art
or
science
be
true
and
certain
,
which
teaches
no
right
end
;
for
the
most
part
reaches
not
its
own
end
;
and
uses
means
ordained
to
no
such
end
?
18.
Wherefore
have
the
Artists
pickt
,
or
rather
patcht
their
words
of
art
,
out
of
all
languages
(
orientall
,
and
occidentall
.
)
Is
it
on
purpose
to
impose
upon
mens
admiration
;
and
upbraid
ignorance
to
those
that
understand
them
not
,
as
they
would
themselves
?
I
cannot
think
,
as
they
doe
themselves
.
For
then
,
why
are
they
so
various
in
accepting
,
translating
,
paraphrasing
and
explaining
a
many
of
them
?
Why
conclude
they
the
most
barbarous
,
insignificant
words
to
be
most
efficacious
in
operating
?
Is
not
this
strange
,
that
words
,
which
operate
,
nay
signify
nothing
to
the
apprehension
,
should
be
made
the
great
significators
,
and
operators
of
things
both
in
heaven
,
and
earth
?
while
their
words
,
or
tearms
are
(
worse
than
secoud
notions
)
exotick
,
barbarous
,
non-significant
,
non
sensuall
;
is
not
there
the
vanity
of
their
art
?
but
when
they
once
grow
to
be
blasphemous
,
execrable
,
profane
,
diabolicall
;
what
vileness
and
abhomination
must
that
of
necessity
be
?
19.
For
as
much
as
every
true
science
abhors
equivocall
tearms
,
and
voyces
:
what
may
we
call
that
art
,
that
(
besides
them
)
uses
equivocall
sentences
,
and
conclusions
?
And
indeed
,
knows
not
well
how
to
use
any
else
;
and
therefore
wholly
rejoyces
in
them
.
Of
the
two
,
which
is
more
ambiguous
,
the
Oracles
of
Apollo
;
or
the
divining
predictions
of
Magicall
Astrologers
?
But
what
marvell
is
it
,
that
the
Scholars
should
speak
altogether
after
their
own
Schools
dialect
?
only
on
would
think
,
they
should
hate
themselves
in
their
own
precocity
.
20.
Whether
the
very
principles
and
rules
of
Astrologie
,
or
any
proposition
,
or
prognostication
(
as
well
touching
weatherly
events
,
as
arbitrary
contingents
)
may
not
be
directly
proved
among
them
both
pro
and
con
?
21.
Whether
Astrologers
(
old
,
and
new
)
have
alwaies
used
the
same
names
,
figures
,
characters
,
instruments
,
calculations
,
computations
,
hieroglyphicks
,
houses
,
suppositions
,
significations
,
distinctions
,
order
,
&c.
And
wherefore
were
they
altered
?
and
with
what
concent
yet
remaining
between
them
?
22.
How
many
new
inventions
,
and
devices
in
Astrologie
?
so
that
almost
every
later
writer
accounts
it
his
only
glory
in
the
art
,
to
have
found
out
that
himself
,
which
he
confidently
avers
,
the
learned
before
him
never
once
observed
?
23.
Whether
the
sundry
ways
of
calculating
,
computing
,
inventing
or
finding
out
of
altitudes
,
longitudes
,
latitudes
,
amplitudes
,
magnitudes
,
multitudes
,
&c.
be
all
demonstrable
;
and
doe
not
rather
enervate
,
and
impede
the
certainty
,
and
facility
of
one
another
?
24.
Who
of
them
is
able
to
reconcile
,
and
salve
all
the
anomalies
,
irregularities
,
obliquities
,
epicicles
,
fictitious
circles
,
retrogradations
,
intercalations
,
intervals
,
contrary
motions
,
inequalities
of
appearance
,
peregrinations
,
corrections
,
suppositions
,
oppositions
,
&c.
that
they
usually
talk
of
in
their
art
?
25.
When
will
the
Genethliacks
compose
the
differences
among
themselves
,
about
the
best
way
of
calculating
,
about
the
constituting
of
the
natalitiall
theame
,
about
some
significations
of
the
Stars
,
about
the
choice
of
significators
?
which
they
say
are
so
hard
to
be
judged
of
because
of
the
equall
reasons
,
and
authorities
on
both
parts
.
Now
must
not
such
variousness
of
their
science
,
beget
erroneousness
of
their
prescience
?
26.
Whether
all
kind
of
starry
conjunctions
have
been
heretofore
?
or
whether
some
of
them
are
not
yet
come
?
or
whether
some
of
them
that
have
already
been
,
shall
ever
be
again
?
And
how
can
so
long
an
art
(
as
their
mathematicall
is
pretended
)
be
attained
to
,
in
so
short
a
life
?
seeing
(
as
themselves
say
)
the
same
revolution
,
position
,
constellation
,
happens
not
in
so
many
ages
;
nor
in
so
many
thousands
,
and
scores
of
thousand
years
.
Where
's
then
the
observation
,
memory
,
comparison
,
experiment
?
27.
Whether
the
new
Astrologers
may
ground
their
predictions
upon
the
old
:
or
the
domestick
upon
the
forrain
?
seeing
all
Stars
(
their
conjunctions
,
aspects
,
appearances
)
are
not
for
the
same
horizon
,
meridian
,
latitude
,
region
:
And
therefore
not
semblably
corresponding
in
every
part
,
how
then
serve
they
for
the
same
,
or
the
like
observation
,
and
collection
?
28.
Wether
there
can
be
any
universall
rules
,
principles
,
demonstrations
of
this
presaging
or
prognosticating
art
:
seeing
the
same
Stars
signifie
not
the
same
things
to
severall
places
;
especially
the
remoter
regions
?
29.
What
certainty
of
presaging
can
there
be
by
observation
of
the
Stars
:
when
as
there
are
infinite
Stars
altogether
unknown
▪
and
not
only
so
,
but
sundry
motions
of
certain
Planets
not
sufficiently
known
(
as
they
confess
)
to
the
Star-gazers
themselves
?
30.
Whether
the
Stars
(
in
their
constitutions
,
constellations
,
conjunctions
,
aspects
,
configurations
,
progressions
,
radiations
,
influences
,
significations
,
portents
)
respect
not
universalls
,
rather
then
particulars
?
And
thereupon
,
whether
the
skilfullest
Astromantick
(
even
in
his
precisest
observations
)
be
not
convinced
within
himself
,
of
more
causes
of
errour
,
and
doubting
;
than
ground
of
truth
,
and
certainty
,
for
peremptory
,
and
particular
pronouncing
?
31.
As
there
are
infinite
Stars
whose
names
,
natures
,
numbers
,
motions
,
vertues
,
are
yet
altogether
unknown
:
so
,
may
not
all
those
they
know
not
,
to
be
opposite
(
in
all
)
to
those
they
know
?
what
certain
judgement
then
can
there
be
▪
where
although
it
were
known
,
what
might
incline
or
dispose
;
yet
it
is
unknown
,
what
may
alter
,
and
impede
?
32.
May
not
the
positions
of
the
Stars
be
such
,
as
may
signifie
some
health
,
some
sickness
;
some
wealth
,
some
poverty
;
some
honour
,
some
disgrace
;
some
prosperity
,
some
adversity
?
And
then
,
how
can
the
Judiciall
Astrologer
certainly
say
,
which
shall
be
more
,
which
less
;
which
first
,
which
last
?
33.
Which
of
all
the
Artists
is
able
to
inform
us
directly
,
what
defluxions
,
or
effects
the
severall
Stars
have
at
this
present
,
in
the
divers
,
and
distant
regions
of
the
world
?
And
what
influentiall
vertues
have
they
all
(
jointly
,
and
severally
)
upon
all
things
,
either
animate
,
or
inanimate
?
34.
What
convinc't
and
confest
uncertainty
of
Astrologie
,
and
ignorance
of
Astrologers
,
as
concerning
the
substance
,
quality
,
magnitude
,
multitude
of
the
Stars
;
the
nature
and
quantity
of
the
heavens
,
the
number
of
the
celestiall
orbes
,
all
their
order
,
their
difference
of
dignity
,
their
variety
of
motion
;
their
comparison
among
themselves
,
in
greatness
,
light
,
power
,
and
effect
their
proper
vertues
upon
elements
,
living
creatures
,
Plants
,
Herbs
,
Stones
,
metals
,
and
things
artificiall
?
Besides
the
new
Stars
,
and
the
unknown
;
is
not
all
their
observation
(
even
of
those
they
account
to
be
more
notorious
and
familiar
)
tyed
onely
to
one
sense
;
and
that
often
deceived
,
through
the
undiscoverable
distance
,
the
imperceptible
velocity
of
the
heavenly
bodies
motion
,
the
indisposition
and
pravity
of
the
mean
,
the
imbecillity
of
the
eye
,
the
fault
or
defect
of
the
Astrolabe
,
and
of
other
their
Tables
,
and
tools
or
instruments
?
Is
not
there
(
in
all
this
)
ignorance
enough
,
both
argued
and
acknowledged
?
and
must
there
not
then
needs
be
errour
accordingly
?
35.
Whether
not
only
the
Planets
may
change
their
houses
;
but
the
parts
,
and
Signes
of
the
Zodiack
(
in
time
)
change
their
places
;
and
so
the
severall
Regions
and
coasts
of
the
world
may
be
now
assigned
under
one
of
them
,
and
now
under
another
;
and
accordingly
alter
both
their
natures
,
manners
,
and
religions
?
As
for
our selves
,
among
the
rest
,
was
it
not
judiciously
and
profoundly
delivered
by
one
,
that
(
from
the
time
of
Ptolomie
,
to
his
own
)
the
Spaniards
,
the
Normans
,
and
also
we
Britains
,
were
under
the
Scorpions
heart
;
and
so
were
both
crafty
and
covetous
;
who
before
were
both
faithful
and
honest
,
while
we
were
under
Sag●ttarius
.
But
belike
Aries
is
now
gotten
over
us
,
or
we
gotten
under
the
Ramme
:
nay
,
and
one
part
of
us
(
about
London
)
under
one
Signe
;
and
another
part
of
us
(
about
York
)
under
another
.
I
now
doe
but
ask
of
them
,
what
shall
be
our
natures
,
manners
,
fortunes
,
and
religions
,
when
we
come
under
the
next
?
36.
What
are
all
those
influences
,
they
talk
so
much
of
?
whether
palpable
,
or
occult
vertues
?
If
palpable
,
why
not
plain
to
sense
?
if
occult
,
how
known
perfectly
to
the
understanding
?
And
how
far
penetrate
they
?
whether
to
the
surface
of
the
earth
,
and
moving
things
there
?
or
else
to
the
immoveable
Center
?
If
to
the
surface
,
by
what
property
?
if
to
the
center
,
to
what
purpose
?
37.
How
prove
they
some
Stars
(
their
conjunctions
,
aspects
,
influences
,
operations
)
to
be
benign
,
and
fortunate
;
others
Malignant
,
and
unfortunate
?
If
they
talk
of
the
inequalities
of
the
first
qualities
(
heat
,
cold
,
moysture
,
dryness
)
may
we
not
speak
to
such
a
purpose
of
a
minerall
,
or
of
an
Herb
,
as
well
as
a
Star
?
But
grant
they
be
indeed
so
as
they
say
;
yet
,
when
is
the
benignity
of
the
one
,
or
malignity
of
the
other
verily
predominant
?
and
upon
what
certain
particulars
?
and
by
what
naturall
causes
?
and
to
what
ordinate
ends
?
38.
Whether
a
Planet
,
or
a
Comet
,
be
more
significant
and
presaging
future
events
?
Or
say
(
at
the
same
time
)
the
Planet
signifies
one
way
;
and
the
Comet
another
;
which
of
them
shall
prevail
;
Or
what
need
the
extraordinary
portents
of
Comets
;
if
the
ordinary
significations
of
Planets
be
sufficient
?
39.
Can
an
Astrologer
as
easily
foresee
,
and
foretell
a
Comet
:
as
an
Astronomer
can
an
Eclips
?
If
so
;
how
chance
it
hath
not
been
hitherto
done
?
if
not
;
then
are
they
not
ignorant
of
Prognosticating
,
and
presaging
,
of
,
and
by
those
things
that
portend
the
greatest
mutations
?
40.
Whether
Comets
naturally
portend
effects
,
or
consequences
good
,
or
bad
?
If
good
;
how
stands
their
own
conclusion
;
That
there
is
no
Comet
,
but
brings
evill
with
it
?
If
bad
;
how
stands
that
story
of
Sybilla
Tiburtina
;
who
(
they
say
)
shewed
Augustus
Caesar
of
Christs
nativity
,
from
a
stupendious
Comet
?
41.
Whether
those
they
call
the
new
Stars
betoken
not
greater
mutations
;
than
the
old
Stars
?
and
in
that
regard
argue
not
a
greater
defect
in
the
old
Stars
designs
:
and
especially
in
the
old
,
and
new
Star-mongers
art
?
42.
Whether
those
letters
or
characters
composed
of
Stars
(
by
whose
reading
,
presagition
may
be
made
of
all
things
future
)
be
Hebrew
,
Arabick
,
Samaritan
,
Egyptian
,
Ethiopick
,
&
c
?
And
why
not
the
letters
or
characters
of
other
languages
,
as
well
as
these
,
seeing
the
Stars
signify
to
one
Nation
,
as
well
as
to
another
?
But
(
in
truth
)
if
there
be
any
such
art
,
as
reading
or
spelling
by
letters
and
characters
:
what
need
now
of
any
such
art
,
as
reading
and
spelling
by
aspects
,
and
conjunctions
?
43.
Whether
there
be
one
way
of
calculating
?
or
whether
it
be
free
for
every
one
to
invent
and
follow
his
own
way
?
and
which
of
them
is
most
direct
and
certain
to
be
credited
?
44.
Is
not
this
one
profest
way
of
Calculators
,
or
Nativity
Casters
?
First
(
to
know
the
ingenie
,
and
fortune
of
him
that
is
borne
)
have
respect
to
the
Sign
of
the
Zodiack
;
then
in
the
Sign
observe
the
Degrees
;
then
in
the
degrees
distinguish
sixty
parts
;
and
in
them
the
scruples
,
and
sections
,
and
moments
of
scruples
,
&c.
But
who
can
so
diligently
and
exactly
observe
all
those
moments
of
time
,
in
which
one
is
born
;
and
all
the
particles
of
those
moments
;
and
not
some
way
hallucinate
in
the
horoscope
?
Which
of
the
skilfullest
and
most
exact
mathematicians
,
is
able
at
once
to
observe
the
very
minute
of
ones
birth
;
and
withall
note
all
the
Stars
(
both
fixed
,
and
erratile
)
under
which
one
is
born
;
and
that
without
any
errour
,
or
erratile
apprehension
in
himself
?
But
could
he
mark
all
these
never
so
accurately
in
a
fixed
observation
:
yet
how
can
he
know
the
moment
of
the
conception
?
And
is
not
a
mans
conception
of
as
much
moment
,
to
his
life
and
manners
,
as
his
Birth
?
And
doe
not
the
Stars
confer
as
much
(
if
not
much
more
)
to
that
;
as
to
this
?
Now
if
these
moments
of
times
(
in
one
or
other
)
cannot
be
observed
,
nor
conferred
with
the
aspects
of
the
Stars
,
without
some
,
(
and
no
small
)
errour
:
how
then
can
it
possibly
be
,
that
the
genethlicacall
profession
,
or
practice
,
should
either
be
certain
,
or
true
,
or
probable
,
or
credible
?
Yea
grant
the
Genethliack
did
not
erre
in
the
moments
either
of
a
mans
birth
,
or
his
conception
;
nor
yet
were
any
whit
deceived
in
noting
all
the
Stars
and
Constellations
under
which
he
is
conceived
,
or
born
:
yet
what
certainty
,
or
yet
probability
,
is
thereupon
to
be
collected
and
concluded
,
as
concerning
either
the
good
,
or
bad
manners
,
and
fortune
of
a
man
?
Since
God
hath
so
created
our
souls
,
as
that
they
depend
not
upon
the
qualities
of
the
Stars
;
nor
yet
upon
the
condition
of
the
body
:
nay
seeing
(
in
the
very
mutations
of
bodies
)
God
uses
the
Stars
but
as
his
instruments
,
and
according
to
his
own
free
will
and
pleasute
.
I
say
(
Bodies
)
for
where
did
he
make
use
of
them
so
much
as
to
incline
;
much
lesse
to
constrain
the
mind
?
45.
How
can
a
Genethliack
calculate
a
Nativity
20.
or
40
years
past
:
that
is
not
able
to
doe
it
exactly
,
although
he
were
present
at
the
Birth
?
Suppose
a
child
born
,
not
in
the
day
time
,
but
in
the
night
;
and
that
not
cloudy
,
but
Starry
bright
;
and
the
Infant
not
staying
in
the
birth
,
but
springing
out
in
an
instant
;
and
the
Star-gazers
already
composed
to
the
speculation
;
nay
and
a
Post
immediatly
dispatchd
to
convey
the
news
of
the
bringing
forth
;
from
the
childs
bed-chamber
,
to
the
Star-gazers
turret
:
yet
what
betwixt
the
Mother
,
the
Infant
,
the
Mid-wife
,
the
Messenger
,
and
the
Star-gazer
,
how
many
delaies
of
moment
must
of
necessity
intervene
,
and
elapse
,
to
make
all
at
a
losse
,
as
touching
the
very
point
of
the
birth
;
and
the
very
point
of
the
Stars
positure
,
and
aspect
?
For
,
take
their
own
concession
of
the
rapid
celerity
of
the
Stars
motion
,
and
how
many
conjunctions
may
passe
over
even
in
the
very
instant
of
the
birth
:
seeing
every
minute
and
moment
is
enough
to
alter
the
aspect
,
or
the
aspection
?
Especially
,
before
the
Genethliack
can
possibly
have
made
the
least
part
of
his
necessary
observations
.
For
(
if
he
goe
the
old
way
to
work
)
how
can
he
distinguish
or
divide
his
orb
,
or
Signifier
into
twelve
parts
;
and
every
one
of
those
twelve
parts
,
inro
thirty
portions
;
and
every
one
of
these
portions
,
into
sixty
minutes
;
and
every
one
of
those
sixty
minutes
,
into
sixty
I
know
not
what
,
and
when
they
say
into
sixty
seconds
,
thirds
,
fourths
,
&c.
doe
they
know
what
they
say
themselves
?
I
say
,
how
can
all
this
division
be
done
,
in
an
indivisible
point
and
moment
of
time
?
How
impossible
is
it
for
him
to
comprehend
,
in
which
sixty
,
of
the
sixty
parts
or
minutes
,
the
very
moment
of
the
Nativity
doth
consist
?
And
if
every
moment
render
a
new
face
of
the
heavens
,
a
new
positure
of
the
Stars
,
a
new
constellation
,
and
those
of
contrary
significations
(
fortunate
,
unfortunate
)
which
of
them
now
will
be
assign
to
the
birth
?
46.
What
can
they
distinctly
and
precisely
collect
from
any
mans
Nativity
;
when
as
the
shortest
,
and
most
imperceptible
atoms
,
points
,
minutes
,
and
moments
of
time
,
and
motions
,
are
enough
to
make
a
difference
betwixt
long-liv'd
,
and
short-liv'd
;
healthfull
and
sickly
;
rich
and
poor
;
wise
and
foolish
;
honourable
and
base
;
famous
and
obscure
;
just
and
unjust
;
good
and
bad
?
And
is
not
that
difference
enough
to
make
a
confusion
in
the
apprehension
;
and
that
confusion
,
to
cause
a
falsehood
in
the
pronuntiation
,
prenuntiation
,
or
prediction
?
47.
Whether
the
influences
of
the
Stars
,
or
their
impressions
of
qualities
,
be
not
of
the
conception
,
rather
than
the
birth
,
or
bringing
forth
?
And
whether
that
ought
not
chiefly
to
be
regarded
by
calculating
manner-spellers
,
and
fortune-tellers
?
And
how
can
the
precise
moment
thereof
be
known
to
them
,
since
the
Mother
her self
is
ignorant
of
it
?
48.
Whether
one
and
the
same
Constellation
be
upon
every
part
of
the
Nativity
?
If
so
,
how
concurre
the
swift
motions
of
the
Starres
,
with
the
slow
motion
of
the
birth
?
If
not
,
then
to
which
of
the
Constellations
(
for
the
grounding
of
judgement
)
shall
the
Nativity
be
ascribed
?
To
that
at
the
first
beginning
,
or
in
the
middle
,
or
at
the
last
moment
or
end
?
49.
Whether
the
Genethliack
(
for
the
hour
and
minute
of
geniture
)
may
collect
more
certainty
of
pronouncing
from
the
light
and
height
,
and
sight
of
the
Sunne
;
and
of
the
Stars
:
or
else
from
the
going
of
the
Clock
,
the
Diall
,
or
yet
the
relation
of
the
Mid-wife
?
I
can
assure
you
,
this
is
made
a
great
question
among
themselves
,
and
these
latter
are
of
no
slight
account
in
the
work
of
the
art
.
50.
Whether
it
be
a
wiser
mans
part
,
to
judge
of
the
event
,
by
the
geniture
;
or
of
the
geniture
,
by
the
event
?
To
resolve
this
,
they
shall
need
no
more
,
but
only
ask
some
of
their
own
.
51.
Whether
those
numbers
and
minutes
,
yea
numbers
of
numbers
,
and
minutes
of
minutes
(
which
Astrologicall
Mathematicians
pretend
to
work
by
)
are
possible
to
be
observed
in
the
starres
;
whose
numbers
are
numberless
,
and
motions
minuteless
?
52.
In
as
much
as
the
main
way
of
operating
in
the
predicting
and
presaging
art
is
by
numbers
and
numberings
;
and
numbers
are
but
quantities
,
&
therefore
not
efficacious
,
&
numbers
differ
nothing
really
from
the
things
numbred
;
and
the
things
numbred
are
(
a
many
of
them
)
not
reall
,
but
imaginary
only
;
and
those
that
are
reall
,
are
not
to
be
numbred
:
Now
,
what
naturall
vertue
or
efficacie
can
there
be
in
all
such
numbers
?
Nay
,
is
it
not
superstition
,
to
put
vertue
in
bare
numbers
;
in
certain
set
numbers
;
in
a
parity
,
or
imparity
of
numbers
;
in
the
one
more
than
the
other
?
Hath
not
the
temerity
of
calculating
numbers
given
boldness
to
the
impiety
of
canting
,
or
enchanting
numbers
:
by
which
they
have
pretended
,
and
boasted
of
force
and
power
even
over
the
Starres
themselves
?
And
what
a
frivolous
distinction
is
it
(
in
ascribing
efficacy
)
to
distinguish
betwixt
sensible
,
and
rationall
numbers
?
Can
sense
judge
of
numbers
?
or
any
thing
else
but
reason
only
?
And
so
betwixt
materiall
and
formall
numbers
.
What
's
a
formall
,
but
a
meer●aery
notion
,
if
there
be
no
materiall
,
or
thing
numbred
?
neither
is
there
more
than
one
simple
formality
of
all
numbers
;
and
that
s
a
recess
from
unity
,
or
rather
excesse
of
it
.
And
if
one
formality
,
why
therefore
not
one
efficacy
?
53.
Whether
the
Jewish
and
Paganish
Astrologers
have
been
exact
in
the
computations
of
times
?
And
if
time
be
not
exactly
computed
;
where
will
the
Planetarian
Prognosticator
,
and
the
Genethliacall
Presager
begin
his
Calculation
?
But
indeed
,
hath
not
God
therefore
concealed
the
exact
computation
of
time
(
from
the
beginning
of
the
Creation
)
and
reserved
it
solely
to
himself
;
that
so
he
may
put
all
audacious
Calculators
,
and
Prognosticators
,
to
silence
,
and
confusion
?
54.
Whether
the
motions
,
mensurations
,
computations
,
especially
the
mutations
of
time
,
and
things
in
time
;
and
yet
more
especially
their
significations
and
Predictions
,
are
to
be
disputed
,
and
discoursed
Astrologically
;
and
not
rather
Theologically
;
since
Thelogie
teaches
the
right
use
,
and
Astrologie
but
the
vile
abuse
of
them
all
?
55.
Whether
Astrologie
(
so
much
of
it
as
may
be
lawfull
,
or
usefull
,
viz.
in
the
observing
of
times
and
seasons
,
for
Navigation
,
Medicine
,
Husbandry
,
and
such
like
occupations
and
actions
)
be
not
really
a
part
of
Physicks
,
or
naturall
Philosophie
,
rather
than
Astronomie
?
And
therefore
why
doe
they
not
rather
seek
to
inform
our
understanding
,
and
confirm
our
judgement
by
sound
and
plain
Physicall
reasons
:
than
only
impose
upon
our
faiths
,
and
conjure
and
charm
it
by
strange
and
not
pure
Astronomicall
termes
?
56.
Whether
all
their
signall
Prognostications
,
even
in
Physick
and
Husbandry
(
as
blood-letting
in
such
a
Sign
,
gelding
cattell
in
such
,
sowing
and
planting
,
the
Moon
being
so
,
and
so
)
be
true
,
necessary
,
and
advantagious
?
57.
If
their
Prognosticks
so
often
fail
them
,
and
abuse
the
world
,
about
the
changes
of
weathers
and
seasons
(
hot
,
cold
,
dry
,
rainy
,
windy
,
&c.
)
for
which
there
may
be
some
naturall
cause
,
and
probable
conjecture
:
who
will
believe
them
in
Divining
and
Predicting
such
accidents
and
events
,
as
belong
not
to
their
art
?
58.
Whether
the
proper
matter
,
subject
,
or
object
of
divining
Astrologie
,
be
the
celestiall
Spheres
and
orbs
,
yea
or
no
?
In
as
much
as
the
Soothsaying
artifice
is
presuming
to
act
upon
Angells
,
Spirits
,
Souls
,
Religions
,
States
,
rationalls
animalls
,
vegetables
,
inanimates
,
mineralls
,
artificialls
:
yea
,
and
busies
it self
with
superstitious
,
and
supercilious
observations
,
and
conclusions
,
about
actions
,
and
accidents
,
from
the
most
excellent
,
to
the
most
ignoble
of
them
.
Is
not
an
Artist
then
a
John
of
all
trades
?
For
surely
the
art
must
either
be
all
arts
,
or
else
no
art
at
all
.
59.
Whether
a
Rabinicall
tradition
,
Cabbalisticall
fancy
,
a
Platonicall
idea
,
a
Paganish
superstition
,
a
Phreneticall
Enthusiasm
,
a
presumptuous
faith
;
a
legendary
authority
,
a
prentices
Arithmetick
,
an
illogicall
Rethorick
,
a
vain
speculation
,
a
paradoxall
assertion
,
a
depraving
adulteration
,
a
sacrilegious
detorsion
,
a
catachresticall
,
hyperbolicall
ratiocination
,
ambiguous
equivocation
,
affected
decurtation
,
or
sophistication
of
expression
,
a
prophane
asseveration
,
an
arrogant
boasting
of
their
own
learning
,
and
an
odious
undervaluing
of
all
others
;
be
powerfull
and
sufficient
to
make
Magick
and
Astrologie
(
arted
,
and
arrant
magick
and
astrologie
)
not
only
of
prime-materiall
non-entities
,
aenigmaticall
oracles
,
obstruse
hieroglyphicks
,
chimicall
and
chimericall
sperm
and
chaos
,
preternaturall
mirables
,
occult
antipathies
,
impertinent
curiosities
,
diabolicall
injections
,
prestigious
impostures
,
and
sorcerous
practices
:
but
also
of
Divine
operations
,
Angelicall
offices
,
coelestiall
influences
,
naturall
instincts
,
intellectuall
notions
,
rationall
faculties
,
artificiall
experiments
,
casuall
accidents
,
extraordinary
revelations
,
sacred
inspirations
,
spirituall
illuminations
,
propheticall
predictions
,
parabolicall
significations
,
dogmaticall
sentences
,
gracious
promises
,
legall
types
,
evangelicall
mysteries
,
religious
services
,
morall
manners
,
politick
affaires
,
arbitrary
actions
,
heroick
motions
,
common
conversations
;
and
indeed
what
not
?
60.
Whether
all
the
presaging
Science
(
let
them
make
never
so
much
of
it
)
be
any
more
than
a
meer
conjecturall
imagination
?
And
such
an
imagination
of
a
Diviner
,
whose
efficacy
oft-times
depends
more
upon
anothers
imagination
,
than
upon
his
own
?
For
what
can
he
(
out
of
all
his
art
)
inquire
of
concerning
thee
;
unlesse
thou
(
out
of
thy
curiosity
)
inquirest
of
him
first
?
And
what
is
he
able
to
effect
for
thee
,
unless
thou
believest
.
If
thou
proposest
it
not
,
can
he
tell
for
what
particular
cause
thou
commest
to
him
?
which
way
can
our
secret
intentions
be
made
known
to
others
;
but
either
by
our
own
information
,
Gods
revelation
,
or
the
Devills
suggestion
?
61.
Whether
an
humane
prudence
(
that
I
may
say
nothing
of
an
illuminated
discretion
)
I
say
,
an
humane
prudence
,
studying
men
,
expert
in
affaires
,
observant
of
times
,
and
manners
,
mindfull
of
providence
in
the
gubernation
of
the
world
,
and
fearfull
of
impending
judgements
,
and
just
deserts
;
may
not
make
a
more
probable
conjecture
,
and
utter
a
more
likely
omination
,
of
mutations
,
and
future
events
,
both
publike
and
private
;
than
the
Sciolist
,
or
the
Artist
,
with
all
his
Magick
and
Astrologie
?
62.
What
difference
betwixt
some
of
the
Artists
Almanacks
,
and
Ephimerides
;
and
an
Erra
Pater
,
or
the
Sheepheards
Kalender
?
and
in
which
of
them
is
more
superstition
and
futility
to
be
found
?
93.
Whether
the
Mathematicall
masters
,
Proselytes
,
and
Parasites
,
so
immoderatly
and
immodestly
,
idolatrously
and
blasphemously
,
extolling
,
preferring
,
admiring
,
and
adoring
their
own
art
,
have
not
the
rather
betrayed
it
to
censure
,
infamy
,
derision
,
and
contempt
;
not
only
in
the
judgement
of
all
good
and
wise
,
but
of
all
moderate
and
indifferent
men
?
Wherefore
then
doe
they
so
●insolently
inveigh
against
the
ignorance
and
stupidity
of
all
such
,
as
(
they
say
)
detract
from
it
;
when
it
is
confest
among
themselves
,
that
he
is
(
of
all
)
most
ignorant
of
it
,
that
attributes
most
to
it
;
and
that
indeed
their
own
arrogance
and
temerity
,
have
exposed
it
to
more
contumely
and
detestation
;
than
all
others
envy
and
detraction
?
64.
How
many
Arch-magicians
and
Astrologers
have
(
either
ingeniously
or
anxiously
)
confessed
,
and
condemned
their
own
art
or
Science
,
for
worse
than
the
Vanity
thereof
?
CHAP.
VI.
6.
From
the
obscurity
of
Originall
.
1.
WHether
the
vertue
or
viciousness
,
profit
or
perniciousness
,
dignity
or
obscurity
,
lawfulness
or
unlawfulness
of
an
Art
or
Science
,
may
not
well
be
argued
from
the
primordiall
cause
,
Infuser
,
Suggester
,
Inventer
,
Institutor
,
and
Author
of
it
?
2.
Whence
ariseth
the
very
name
of
a
Magician
?
whether
from
these
,
or
those
Nations
,
Cities
,
Towns
,
Countries
,
Languages
,
Professours
,
Sects
,
Religions
,
Derivations
,
interpretations
?
Who
(
of
the
Magicians
themselves
)
is
able
precisely
to
define
?
3.
Whether
the
name
of
a
Magician
be
derived
from
Latine
,
Greek
,
Hebrew
,
Syriack
,
Arabick
,
Chaldaean
,
Aegyptian
,
Persian
?
&c.
and
whether
those
derivations
that
seem
to
be
accepted
in
the
good
part
,
and
to
import
any
dignity
;
be
not
contorted
▪
jejune
,
frigid
,
absurd
,
ridiculous
:
and
those
accepted
in
the
bad
sense
,
and
signifying
malefice
,
be
not
more
proper
,
apt
,
orthodox
,
genuine
,
and
generally
received
among
knowing
Christians
;
and
the
other
left
to
Pagans
,
and
Parasites
alone
?
4.
Whether
Divination
simply
was
ever
taken
in
the
good
part
,
or
approved
by
any
good
and
approved
Author
?
However
,
is
it
not
(
in
sacred
Scripture
)
taken
in
the
bad
part
altogether
?
5.
Whether
it
be
not
a
Jewish
blasphemy
,
although
an
heathenish
glory
,
to
father
the
Magicall
art
of
Starre-divining
upon
Adam
,
Seth
,
Enoch
,
Noah
,
Abraham
,
Jacob
,
Joseph
,
Moses
,
Job
,
Salomon
,
Daniel
:
And
not
only
so
,
but
upon
Christ
himself
?
6.
Whether
it
be
not
(
of
all
other
)
the
most
probable
opinion
,
that
the
black
art
of
Astrologicall
Magick
or
Magicall
Astrologie
,
had
its
first
Professours
and
Practisers
in
Cain
,
and
in
his
posterity
before
the
Flood
:
and
after
that
in
Cham
and
his
posterity
?
And
that
those
Pillars
(
if
indeed
there
were
any
such
,
as
they
traditionally
talk
of
)
were
of
Chams
setting
up
,
rather
than
Seths
?
7.
Whether
the
Astro-magicall
divining
was
not
antiquely
founded
and
grounded
upon
the
idolatrous
Oracles
of
the
Pagans
(
for
they
pretended
to
make
their
answers
,
or
predictions
from
the
Starres
)
And
these
once
silenced
,
after
it
ceased
to
be
a
religion
;
was
it
not
then
wholly
taken
up
as
an
art
?
8.
With
what
execrable
blasphemy
do
they
affirm
their
Primitive
magick
to
be
in
God
,
eternall
,
a
notion
of
the
divine
wisedome
,
an
operation
of
the
divine
Spirit
,
&
c
?
How
much
more
evident
is
it
to
be
from
the
Devill
from
his
fall
,
a
notion
of
his
prevaricating
knowledge
,
since
the
depravation
of
his
will
;
and
an
operation
of
that
same
Spirit
,
working
now
in
the
children
of
darknesse
and
disobedience
?
9.
From
whence
else
,
but
from
the
Devill
,
can
the
Magicall
arts
and
operations
come
originally
;
who
(
the
first
of
creatures
that
abused
himself
)
seeks
ever
since
to
abuse
the
creatures
(
caelestiall
,
terrestriall
,
infernall
)
against
their
own
nature
and
institution
?
Did
not
he
himself
first
excogitate
and
invent
this
metamorphosing
,
and
prestigious
Magick
,
in
first
turning
himself
into
an
Angell
of
darkness
,
and
again
into
an
Angell
of
light
?
Did
he
not
first
teach
it
in
the
deception
,
and
prevarication
of
our
first
Parents
?
Gen.
3.
First
practice
it
in
abusing
the
Serpent
to
his
purpose
?
First
communicate
it
,
in
telling
them
they
should
bee
as
Gods
,
knowing
good
and
evill
?
For
what
was
that
ambition
of
knowledge
,
which
he
then
suggested
to
them
,
but
a
vain
curiosity
,
tempting
God
,
by
being
inquisitive
after
things
,
and
measures
,
altogether
beyond
the
creatures
naturall
inclination
,
proper
condition
,
and
present
perfection
?
10.
Whether
the
Devill
did
not
institute
,
and
ordain
Augurs
,
vaticinators
,
Diviners
,
Presagers
,
Predictors
,
Sooth
sayers
.
Prognosticators
,
Fortune-tellers
,
&c.
in
an
apish
emulation
,
and
prestigious
,
imitation
of
Gods
Prophets
,
and
Christs
Apostles
?
11.
Whether
those
Angells
(
to
which
they
impose
names
of
their
own
inventions
)
Spirits
,
good
Daemons
,
and
Souls
of
the
Blessed
,
&c.
(
which
the
Magicians
make
to
flye
in
the
ayr
,
and
to
be
the
Authors
of
their
arts
)
be
not
very
Devils
?
Else
,
why
talk
they
of
their
veneration
,
as
the
Tutors
of
their
arts
;
and
sometimes
again
of
their
coaction
,
as
the
ministers
thereunto
?
12.
Whether
many
professors
and
practitioners
of
Magicall
arts
(
in
all
kinds
)
although
(
while
they
have
flourished
and
been
favoured
)
they
have
pretended
,
and
vaunted
them
to
be
innocent
,
lawfull
,
commodious
,
nay
divine
;
yet
when
they
have
been
brought
to
severe
examination
,
and
execution
by
Magistrates
,
have
they
not
then
been
Convicted
,
and
confessed
,
all
was
proceeding
from
the
Devill
,
and
tending
to
them
.
13.
Whether
such
an
art
may
not
(
without
injustice
)
be
imputed
to
,
and
from
the
Devill
;
where
(
at
least
)
an
occult
,
secret
,
tacite
,
implicit
compact
or
covenant
is
more
than
to
be
suspected
from
a
curiosity
,
temerity
,
superstition
,
of
believing
,
assenting
,
hoping
,
expecting
,
inquiring
,
requiring
,
conjuring
,
adjuring
,
pretending
,
promising
,
endevouring
,
and
attempting
:
and
all
this
concerning
such
events
or
effects
,
as
can
neither
religiously
,
nor
reasonably
be
expected
from
God
,
or
Nature
,
nor
yet
from
orderly
and
sober
Art
it self
?
14.
Whether
judiciary
Astrologie
was
first
founded
upon
diligent
observation
,
or
palpable
event
:
and
not
rather
upon
diabolicall
suggestion
,
and
superstitious
imagination
?
For
how
can
they
say
,
it
was
grounded
upon
observation
,
or
experiment
?
When
as
(
by
their
own
rules
)
the
very
same
face
of
the
heavens
,
and
positure
of
the
starres
,
seldome
or
never
happens
.
Because
innumerable
starres
shall
not
have
absolved
their
circuit
,
and
return
to
the
same
habit
;
if
the
world
should
last
more
than
six
times
six
thousand
years
?
15.
Was
ever
heard
a
more
sensless
shameless
fable
?
That
the
Chaldaeans
have
had
the
Monuments
of
Astrologicall
observation
,
for
four
hundred
and
seventy
thousand
years
?
How
long
is
it
then
(
according
to
that
account
)
since
the
world
began
?
Nay
,
how
long
before
the
starres
began
,
was
Astrologie
on
foot
?
The
next
lye
is
not
altogether
so
lowd
,
but
a
great
deal
too
big
for
truth
,
and
credibility
;
That
the
Aegyptians
have
profest
Astrologie
for
this
hundred
thousand
years
.
16.
Whether
the
Magicians
and
Astrologers
(
after
all
their
search
among
Jewes
,
Aegyptians
,
Chaldaeans
,
Phoenicians
,
Persians
,
Syrians
,
Graecians
,
Romans
,
&c.
)
are
able
to
find
out
exactly
the
true
originall
of
their
own
art
:
or
precisely
set
it
forth
as
touching
the
first
professors
of
it
?
Doth
it
not
require
a
brighter
and
safer
Spirit
of
divining
,
than
ever
was
in
Astromagicall
Diviners
,
to
divine
when
Astrologicall
Magick
had
its
first
profession
among
men
,
and
by
whom
?
17.
Whether
Magick
and
Astrologie
was
invented
by
o●e
person
,
or
many
;
one
Nation
,
or
many
;
in
one
place
,
or
many
;
one
Age
,
or
many
?
And
whether
those
many
Authors
(
so
uncertain
,
so
obscure
)
are
worth
the
reciting
,
or
the
asking
after
?
Nay
,
whether
the
sundry
names
,
numbers
,
and
operations
of
the
Starres
themselves
were
not
invented
and
divulged
some
by
one
man
,
some
by
another
;
some
at
one
time
,
and
some
at
another
?
and
whether
wee
have
not
new
inventions
still
broached
and
vented
:
and
those
condemning
and
despising
the
former
for
fictitious
,
and
ridiculous
?
18.
Whether
the
first
Inventors
and
professors
of
Magick
and
Astrologie
were
not
men
Heathenish
,
Idolatrous
,
superstitious
,
impious
,
profane
,
hereticall
,
hypocriticall
?
And
how
far
their
followers
came
short
of
them
in
all
,
or
most
of
these
?
19.
If
Magick
was
at
first
(
as
some
say
)
no
more
but
a
morall
kind
of
divinity
,
or
disciplinary
institution
:
how
grew
it
then
into
an
Idolatrous
Religion
,
superstitious
speculation
,
and
prestigious
operation
?
20.
Whether
Star-gazing
,
Sooth
saying
,
prognosticating
,
presaging
,
&c.
began
first
within
the
Church
,
or
without
it
?
If
within
;
why
are
Gods
people
admonished
against
it
,
as
the
way
,
and
custome
of
other
nations
?
If
without
,
then
was
it
not
a
doctrine
of
Gods
gracious
instituting
,
neither
yet
necessary
,
nor
usefull
to
his
Church
.
Let
them
tell
us
,
who
brought
it
first
into
the
Church
?
of
what
note
he
,
or
they
were
?
by
what
warrant
they
did
so
?
and
to
what
fruit
,
or
edification
?
Nay
,
can
they
deny
?
they
that
brought
in
Star-divining
;
did
they
not
also
bring
in
Star-worshipping
together
with
it
?
21.
Whether
the
obscurity
and
baseness
of
Originall
in
Magick
,
and
Astrologie
,
argue
not
sufficiently
the
vileness
,
and
abhomination
thereof
;
as
well
touching
the
doctrine
,
as
the
practice
:
in
as
much
as
the
heavenly
,
and
holy
truths
,
either
of
nature
,
in
her
integrity
;
or
of
the
Law
,
in
its
morallity
;
or
of
the
Gospell
,
in
its
spirituality
;
are
all
of
them
of
so
eminent
,
and
evident
originall
,
or
descent
?
CHAP.
VII
.
7.
From
the
Law
of
Nature
.
1.
WHether
there
be
(
by
nature
)
imprest
in
the
Soul
of
man
,
a
faculty
proper
for
the
presaging
of
things
future
;
or
a
naturall
inclination
tending
to
Divination
?
Is
not
the
prescience
or
praevision
of
future
things
convertible
to
the
nature
and
essence
of
God
:
and
therefore
incompatible
to
the
nature
of
any
creature
,
in
heaven
or
earth
▪
Can
there
be
the
species
of
things
future
comprehended
in
,
or
by
a
mind
,
that
is
not
divine
,
and
infinite
?
Since
therefore
the
Soul
is
not
of
such
infinite
vertue
;
but
that
nature
hath
limited
her
to
her
own
Law
,
of
apprehending
things
,
either
by
speciall
revelation
,
common
illumination
of
reason
,
or
sensible
collection
:
how
then
hath
the
Ideaes
,
species
,
or
Images
,
of
all
things
(
especially
things
future
)
lodg'd
in
her
?
Those
imperfect
Ideaes
,
species
,
or
images
that
are
in
the
mind
;
are
they
there
properly
?
and
not
rather
accidentally
;
sc.
from
the
apprehension
either
of
some
things
present
,
or
else
past
?
we
know
there
are
in
men
senses
,
to
observe
things
present
;
and
memory
,
to
recollect
many
things
past
;
and
understanding
,
to
preconceive
some
things
that
may
come
of
certain
causes
,
or
may
peradventure
fall
out
according
to
probable
conjectures
:
yea
and
Faith
likewise
,
to
believe
what
shall
be
by
divine
revelation
and
promise
.
But
what
naturall
abstract
faculty
call
they
that
,
that
can
foresee
,
and
foretell
things
future
,
from
imprest
Ideaes
,
species
,
images
,
&c.
What
though
there
be
in
the
Soul
a
naturall
faculty
(
called
memory
)
to
record
,
or
recall
things
past
,
is
there
therefore
an
opposite
faculty
(
called
who
can
tell
what
?
)
whereby
to
divine
of
things
to
come
?
If
there
were
such
a
faculty
or
power
,
opposite
to
memory
;
why
should
it
presage
or
predict
one
future
thing
,
and
not
another
:
since
the
memory
is
able
to
recollect
one
past
thing
,
as
well
as
another
?
What
tell
they
us
of
the
naturall
pretensions
of
Beasts
;
and
frequent
predictions
of
Fools
,
mad
men
,
Infants
,
of
men
sleeping
,
dreaming
,
distracted
,
dying
?
will
they
make
ordinaries
,
of
extraordinaries
;
and
universals
,
of
singulars
;
and
common
motions
,
of
heroicall
:
or
else
,
subtilties
,
of
phrenzies
;
sagacities
,
of
imbecillities
;
and
direct
presages
,
of
occult
and
confused
instincts
?
What
if
brutes
have
a
naturall
instinct
,
or
pretension
of
some
future
effects
,
whose
causes
notwithstanding
they
understand
not
:
must
a
reasonable
Soul
therefore
naturally
divine
of
those
things
,
whose
naturall
causes
it
knows
not
?
But
admit
there
were
such
a
naturall
imprest
faculty
of
the
Soul
or
mind
,
as
species
abstracted
,
or
collected
within
it self
,
to
divine
,
predict
,
or
prognosticate
by
:
we
then
urge
their
own
argument
against
themselves
;
what
need
it
to
look
out
to
the
Stars
,
or
to
any
other
creature
(
in
heaven
or
earth
)
to
that
end
and
purpose
?
One
thing
indeed
both
we
,
and
they
are
convinced
of
;
that
there
is
in
all
our
Souls
a
naturall
faculty
(
called
Conscience
)
greatly
addicted
to
presaging
:
which
(
if
it
be
justly
judging
,
and
not
erroneously
opining
)
will
presage
more
directly
,
and
certainly
of
effects
,
and
consequents
(
temporall
,
spirituall
,
eternall
,
good
,
bad
,
happy
,
unhappy
,
of
hopes
,
and
fears
)
than
can
all
the
Planets
,
although
they
conspired
to
prognosticate
in
one
conjunction
.
Let
our
Planetarians
therefore
(
both
actors
,
and
consulters
)
see
to
it
,
that
they
suppress
not
within
themselves
,
nor
slight
that
true
presaging
power
.
2.
Whether
that
humane
Art
can
be
lawfull
and
laudable
(
as
having
the
least
part
of
Gods
gift
in
it
)
whose
principles
,
practices
,
and
profitable
uses
are
not
according
to
the
Law
,
and
orders
of
nature
?
For
all
things
in
nature
,
as
they
are
from
a
certain
beginning
so
are
they
destinated
by
proper
means
,
to
a
profitable
end
.
Now
though
some
such
things
may
be
yeelded
to
simple
Astronomie
:
yet
who
can
make
any
of
all
these
plainly
appear
in
sophisticated
Astrologie
?
As
nature
in
it self
intends
the
conservation
of
every
creature
:
so
all
that
it
can
intend
in
any
Art
,
is
the
usefulness
and
benefit
to
humane
Society
.
(
For
it
askes
more
than
natures
aym
,
to
make
it
advantagious
to
Christian
comm●nion
.
)
But
let
them
prove
the
first
;
otherwise
,
why
may
we
not
conclude
the
Art
,
to
be
as
well
unnaturall
,
as
irreligious
?
3.
If
(
from
natures
first
beginning
)
they
of
the
least
life
(
among
the
lower
creatures
)
had
their
perfect
being
,
and
flourishing
,
without
any
influence
of
the
Stars
:
why
then
are
they
of
the
nobler
life
,
made
so
mightily
(
both
for
their
substance
,
and
quality
)
to
depend
upon
them
?
Now
,
who
(
that
is
Christian
,
or
but
read
in
Gods
book
of
nature
)
dares
deny
,
but
that
all
the
vegetables
(
Grasse
,
Herbs
,
Plants
,
Gen.
1.
)
were
,
and
flourished
in
their
naturall
vigor
,
and
vicacity
,
ere
that
the
Sun
,
Moon
,
or
Stars
,
was
created
?
Now
must
the
most
excellent
creature
upon
earth
be
made
to
consist
by
the
Stars
;
and
his
body
to
thrive
,
or
dwindle
away
,
according
to
the
benefice
,
or
malefice
of
their
influences
?
Nay
,
must
his
very
will
and
affections
thence
take
their
inclination
?
4.
Whether
it
be
not
according
to
natures
law
and
order
,
that
the
inanimate
,
and
irrationall
creatures
be
subject
,
and
subservient
to
the
animate
,
and
rationall
?
and
whether
the
contrary
be
not
contrary
thereunto
?
Now
if
they
had
not
been
put
to
this
plunge
of
natures
irregularity
;
peradventure
we
had
never
heard
of
those
erronious
,
nay
and
hereticall
devices
,
of
the
Stars
being
animate
,
rationall
,
divine
.
But
if
they
think
to
elude
us
,
with
urging
the
naturall
subjection
or
subordination
of
the
Inferior
creatures
,
to
the
Superior
;
we
doe
them
to
wit
,
that
the
superiority
and
inferiority
of
the
creature
(
as
pertaining
to
this
point
)
is
to
be
reckoned
not
from
the
externall
place
,
or
positure
,
but
from
the
internall
gift
or
endowment
.
The
creature
of
Gods
Image
,
although
walking
here
below
,
upon
the
foot-stool
,
is
superiour
to
all
those
works
of
his
singers
,
although
fixt
in
the
firmament
,
or
wandring
above
.
Neither
doth
nature
prefer
any
creature
for
its
adventitials
,
or
accidentals
;
but
for
its
substantials
or
essentials
.
By
the
Law
of
nature
,
the
lesse
noble
creatures
are
intended
for
subordinate
to
the
more
noble
.
How
came
the
Stars
then
to
usurpe
a
jurisdiction
over
Man
;
over
the
Soul
of
that
Man
;
nay
over
the
arbitrary
,
yea
and
religious
actions
of
that
Soul
?
Who
but
a
blind
man
would
make
the
Master
of
the
family
to
be
subservient
to
the
lights
of
his
house
?
Seeing
the
Law
of
nature
is
the
dictate
of
reason
;
how
came
the
Stars
(
that
have
no
reason
)
to
give
magisteriall
,
and
fatall
dictates
,
even
to
reason
it self
?
5.
Whether
Nature
be
not
as
much
abused
,
in
her
occult
mirables
,
by
men
diabolicall
:
as
she
is
in
her
obvious
sensibles
,
by
men
bestiall
?
Nay
is
she
not
doubly
profaned
by
such
,
who
are
themselves
,
as
over-curious
in
the
first
:
so
over-grosse
in
the
last
?
6.
Whether
the
naturall
efficacies
of
the
Stars
can
extend
beyond
their
naturall
properties
?
which
are
to
make
hot
,
or
cold
;
dry
,
or
moyst
;
more
,
or
lesse
:
and
so
to
make
second
qualities
,
consequent
only
to
these
first
.
7.
If
this
be
not
all
the
influentiall
motion
of
the
Stars
(
at
least
the
main
thereof
)
not
so
much
to
infer
or
adde
any
quality
of
sympathy
,
or
antipathy
(
which
doe
follow
naturally
the
specifick
,
or
differentiall
forms
)
but
rather
to
agitate
them
only
as
it
finds
them
,
in
the
matter
it
works
upon
?
8.
Whether
there
be
any
thing
in
Nature
,
whereby
to
determine
of
things
by
accident
?
Since
the
operation
of
nature
,
as
it
proceeds
from
one
principle
(
the
form
of
the
thing
naturall
)
so
it
also
terminates
upon
some
one
thing
.
Now
things
by
accident
,
are
not
simply
one
,
but
many
:
and
therefore
cannot
be
precisely
of
natures
intent
,
or
design
.
9.
Whether
it
be
not
quite
contradictory
to
the
nature
of
future
contingents
,
to
be
fore-comprehended
by
any
created
intellect
(
without
a
speciall
divine
revelation
,
o●
permitted
diabolicall
suggestion
)
either
in
their
universall
causes
,
or
particular
effects
?
10.
Whether
Astrologicall
divinations
be
not
only
against
the
course
and
order
of
nature
in
the
inferior
world
:
but
against
the
order
of
nature
among
the
Stars
themselves
?
For
God
hath
not
(
in
the
order
of
nature
)
instituted
them
to
be
signs
,
where
they
are
not
naturall
causes
;
nor
yet
conjunct
signs
,
where
they
are
not
conjunct
causes
.
And
who
can
possibly
proove
them
to
be
such
,
as
concerning
arbitrary
actions
,
and
fortuitous
events
?
11.
Whether
prognosticating
Astrologers
have
not
made
to
themselves
more
effects
,
than
ever
were
Signs
;
more
Signs
,
than
ever
were
Stars
;
more
Stars
than
ever
were
in
heaven
;
and
more
heavens
,
than
ever
were
in
nature
?
12.
Whether
all
the
naturall
motions
of
the
Stars
are
prognosticall
,
yea
,
or
no
?
If
so
;
then
doe
they
one
contradict
another
.
If
no
,
them
let
them
them
shew
us
the
reason
,
why
one
,
and
not
another
?
13.
Whether
not
only
the
benignity
of
the
Planets
,
but
also
the
malignity
be
naturall
to
them
?
If
so
;
how
can
that
be
,
without
some
reflexion
of
prejudice
,
upon
their
nature
,
nay
upon
their
Author
?
If
not
▪
then
work
they
not
so
and
so
of
themselves
;
but
as
they
find
the
matter
it self
so
and
so
disposed
.
Are
we
then
to
respect
(
either
in
congratulating
or
deploring
)
the
Planets
efficacies
,
or
our
own
dispositions
?
But
are
the
Stars
now
of
another
nature
,
than
they
were
from
the
first
creation
?
For
then
they
were
wholy
benign
,
and
naturally
intended
for
the
beauty
,
and
felicity
of
the
universe
.
And
doe
they
now
naturally
promise
good
?
(
and
good
morall
,
as
well
as
naturall
?
)
and
naturally
threaten
evill
?
(
and
e●ill
of
infection
,
as
well
as
infliction
?
)
How
can
this
chuse
but
diminish
the
due
respect
,
both
to
Gods
free
grace
;
and
sins
just
desert
?
14.
Whether
the
prodigious
aspects
in
the
heavens
(
Planetary
,
as
well
as
Cometary
)
be
not
besides
the
course
and
order
of
nature
:
as
well
as
the
monstrous
are
upon
the
earth
?
And
whether
,
a●
these
be
seldome
significative
of
things
to
come
,
but
for
the
most
part
of
things
past
:
they
be
not
so
too
?
15.
If
the
efficacies
of
the
Stars
be
from
nature
,
and
naturall
causes
;
why
then
have
they
not
the
like
effects
,
upon
Godly
,
and
upon
wicked
men
?
For
natures
law
,
order
,
operation
,
is
common
to
both
alike
.
If
they
have
so
;
wherefore
is
this
old
,
and
late
assertion
of
theirs
?
That
the
Stars
have
not
the
dominion
over
those
that
be
godly
.
And
if
this
holds
,
wherefore
are
their
Astrologicall
predictions
,
and
genethliacall
calculations
,
more
malignant
,
and
unfortunate
(
as
is
frequent
to
be
observed
)
to
good
men
,
than
to
bad
?
16.
Whether
the
influences
of
the
Stars
be
powerfull
over
the
lives
and
deaths
of
all
other
living
creatures
(
Beasts
,
Birds
,
Fishes
,
Worms
,
Flys
,
Herbs
,
Trees
)
as
well
as
of
men
?
If
on
men
only
;
why
should
men
be
made
more
subject
to
the
Stars
,
than
all
other
living
creatures
?
If
otherwise
;
why
have
some
of
them
said
the
contrary
?
Nay
,
why
goe
they
not
about
to
calculate
all
other
creatures
nativities
?
Think
they
it
an
abasement
of
their
art
,
to
calculate
the
Nativity
of
a
Frog
,
or
a
Flye
?
nay
,
would
it
not
much
amplify
the
perfection
of
it
.
But
say
,
both
are
subject
;
men
,
and
Beasts
;
Why
then
should
not
men
(
as
the
rest
of
the
creatures
)
rest
satisfied
with
a
sensible
prognostication
within
themselves
:
and
never
trouble
themselves
to
seek
after
a
senseless
Prognostication
from
any
other
?
17.
Whether
the
Stars
have
their
influences
,
as
upon
all
naturall
things
:
so
likewise
upon
all
artificiall
?
If
not
upon
all
artificiall
things
(
besides
their
own
gain-saying
)
then
man
hath
many
of
his
ordinary
actions
,
without
any
influence
of
the
Stars
.
If
upon
all
artificiall
things
;
(
as
Cities
,
Houses
,
Garments
,
Instruments
,
Utensils
,
&c.
)
then
,
must
not
their
influences
depend
upon
mens
arbitrary
actions
;
as
all
these
doe
?
nay
must
they
not
have
new
influences
daily
,
according
to
the
new
inventions
of
art
,
or
devices
of
artifice
?
18.
Whether
the
formative
power
of
nature
concurs
most
,
with
the
influences
of
the
Stars
:
or
with
the
●eed
of
generation
?
And
whether
the
first
and
greatest
cause
of
tempers
,
should
not
be
observed
first
and
most
;
as
the
first
and
greatest
cause
of
manners
?
19.
Whether
the
influences
of
the
Planets
be
more
powerfull
over
mens
nature
,
before
the
Birth
,
or
after
it
,
or
just
upon
it
?
If
just
upon
it
;
how
can
those
swift
syderiall
motions
make
so
intimate
,
and
totall
impression
an
once
?
How
can
such
an
efficacy
either
be
done
,
or
suffered
,
in
so
short
,
externall
,
and
accidentall
an
art
?
If
not
just
upon
it
;
why
then
is
all
the
observation
upon
those
points
,
minutes
,
or
moments
only
?
If
before
it
,
why
goe
they
not
about
to
calculate
the
conception
,
as
well
as
the
Nativity
?
If
not
before
it
,
why
should
the
Planets
have
such
influences
upon
externalls
,
and
accidentalls
;
that
had
none
upon
the
intervalls
,
and
essentialls
?
If
after
it
,
how
can
they
beget
humours
,
and
qualities
,
(
answerable
to
their
Constellations
)
in
a
creature
already
compleated
,
and
furnished
before-hand
?
Yea
,
why
consider
they
not
what
constellations
upon
nutrition
,
education
,
and
erudition
?
If
not
after
it
,
then
have
nutrition
,
education
,
and
erudition
a
power
to
change
or
alter
both
tempers
and
manners
;
without
,
beyond
,
and
against
all
influences
of
the
Stars
:
yea
,
and
religion
,
more
than
all
the
rest
.
20.
Whether
the
nativity
of
an
Infant
be
under
one
,
or
many
;
the
like
,
or
different
constellations
?
Seeing
Nature
ordinarily
brings
not
forrh
at
once
,
but
by
delayes
and
degrees
.
First
,
the
head
comes
forth
,
and
so
one
part
and
member
after
another
,
even
unto
the
feet
.
Now
then
seeing
the
parts
of
the
body
move
not
so
swiftly
out
of
the
womb
;
as
the
heavenly
bodyes
doe
in
their
orbs
:
why
should
there
not
be
one
Constellation
upon
the
head
of
the
child
that
is
born
,
another
upon
the
neck
,
and
so
of
the
shoulders
,
the
breast
,
the
belly
,
the
thighs
,
the
legs
,
the
feet
:
and
they
all
as
different
in
themselves
;
so
also
in
their
significations
?
21.
How
comes
it
to
pass
that
Twins
(
as
Jacob
and
Esau
,
Proclus
and
Euristhenes
)
are
of
different
natures
,
or
constitutions
,
conditions
,
fortunes
,
fates
or
ends
;
although
born
under
one
constellation
or
conjunction
?
If
they
have
got
Nigidius
Figulus
his
device
,
and
so
can
allege
,
that
the
swift
motion
of
the
heavenly
bodies
,
may
alter
the
constellation
,
and
cause
the
variation
.
May
not
the
birth
of
one
oft-times
be
as
slow
,
as
the
birth
of
twain
?
and
why
not
then
the
like
variation
also
.
If
it
be
from
the
delay
that
is
between
the
birth
of
the
Twins
;
then
,
whether
is
that
delay
alwayes
alike
:
and
the
difference
accordingly
?
or
if
it
be
sometimes
in
their
birth
;
whether
is
it
likewise
in
their
conception
?
Nay
,
how
can
there
be
any
exact
observation
(
although
it
be
but
in
the
birth
of
one
)
if
the
swiftnesse
on
the
one
part
,
and
the
slowness
on
the
other
be
well
examined
?
If
they
say
,
the
difference
betwixt
the
Twins
,
may
be
by
reason
of
the
difference
in
their
conception
;
why
then
doe
they
never
bring
that
into
their
calculation
?
Is
not
the
moment
of
the
conception
more
considerable
(
for
naturall
impressions
)
than
the
birth
?
But
how
shall
they
know
that
,
since
she
that
bears
,
knows
it
not
?
Or
how
pretend
they
to
ghesse
at
it
from
the
Nativity
:
since
that
may
fall
out
(
from
the
conception
)
seven
,
eight
,
nine
moneths
;
more
or
less
?
22
:
Whether
Astrologie
be
of
any
naturall
use
,
so
much
as
to
Physick
?
especially
,
according
to
the
Magicall
application
of
it
,
by
Periapts
,
Amulets
,
Charms
,
Characters
,
Words
,
Figures
,
Alligations
,
suspensions
,
&
c
?
Likewise
(
to
cure
the
diseases
of
old
,
or
young
)
by
choosing
a
Planet
convenient
to
their
age
.
As
for
the
old
men
Saturn
;
for
young
men
Mercurie
,
&c.
Likewise
in
choosing
Signs
convenient
to
the
part
affected
.
As
for
the
diseases
in
the
head
,
Aries
:
for
those
in
the
feet
,
Pisces
,
&c.
As
also
in
the
superstitious
observation
of
Criticall
dayes
,
in
which
such
a
Planet
governs
,
as
may
be
most
apt
to
repell
the
disease
,
&c.
Concerning
all
which
,
let
them
see
to
the
refutations
of
learned
Physicians
.
CHAP.
VIII
.
8.
From
the
order
of
Causes
.
1.
WHether
,
because
Astronomicall
observations
,
and
Predictions
may
be
true
,
and
lawfull
;
being
Physicall
,
and
having
their
naturall
causes
:
therefore
the
Astrologicall
must
be
so
too
?
Being
(
as
is
their
own
word
)
anaitiologicall
;
or
not
having
any
naturall
cause
at
all
.
2.
Of
all
the
causes
of
humane
actions
,
and
accidents
(
God
,
Angells
,
Devills
the
will
of
mans
mind
,
the
temperature
of
his
body
,
externall
violences
,
accidentall
occurrences
,
and
the
starres
influences
)
whether
these
last
(
of
all
the
rest
)
be
not
the
most
remote
,
and
feeble
in
their
operation
?
3.
Whether
the
Artists
,
in
their
Predictions
ought
not
to
moderate
themselves
(
if
the
Art
may
admit
of
moderation
)
according
to
this
known
order
,
and
received
distinction
of
causes
?
1.
Some
Causes
produce
their
effects
necessarily
,
and
alwayes
:
and
those
Causes
being
understood
and
discerned
,
the
effect
may
certainly
be
pronounced
and
prenuntiated
;
as
in
Eclipses
.
2.
Some
Causes
again
produce
their
effects
,
though
not
necessarily
,
and
alwayes
;
yet
for
the
most
part
,
and
seldome
faill
:
and
such
may
be
Prognosticated
only
conjecturally
,
but
not
peremptorily
;
as
the
changes
,
or
alterations
of
Weather
,
3.
Some
Causes
are
only
generall
remote
,
indefinite
,
indeterminate
,
partiall
,
accidentall
;
whose
effects
follow
neither
necessarily
,
nor
alwayes
nor
for
the
most
part
,
nor
indeed
scare
at
all
(
as
in
tempers
and
manners
)
and
such
,
as
they
cannot
be
foreknown
;
so
they
are
not
to
be
foretold
.
But
as
for
more
rationall
,
and
arbitrary
actions
,
and
future
contingents
meerly
fortuitous
;
these
can
have
no
Causes
all
,
but
in
the
secret
and
hidden
will
of
God
;
or
else
in
the
indiscernable
will
of
man
:
and
therefore
are
in
Gods
power
alone
;
and
not
in
mans
art
,
either
to
forknow
,
or
foresee
.
4.
Whether
the
starres
be
not
only
Signes
,
but
Causes
?
or
whether
Signes
,
where
they
are
ordinarily
no
Causes
?
or
Causes
,
where
they
are
no
Signes
?
or
(
as
they
ask
of
Comets
)
whether
they
be
either
causing
or
signing
from
their
matter
,
or
from
their
form
?
Especially
to
our
purpose
;
whethrr
they
be
both
Causes
and
Signes
of
things
future
and
fortuitous
?
Causes
they
cannot
be
but
of
naturall
things
;
and
they
generall
only
,
and
indefinite
.
And
therefore
cannot
be
Signes
of
determinate
and
particular
effects
.
For
if
they
signe
not
the
causes
in
particular
;
how
can
they
sign
the
effects
in
particular
?
Again
,
Signes
naturall
they
cannot
be
,
but
either
as
Causes
,
or
effects
,
or
else
as
proceeding
from
the
same
common
cause
and
superiour
to
both
.
And
that
common
cause
cannot
bee
corporeall
:
because
there
is
no
bodily
thing
superiour
to
the
heavenly
bodyes
.
That
superiour
Cause
therefore
(
upon
which
they
both
depend
)
must
needs
be
incorporeall
;
even
God
;
not
Angells
,
because
Angels
have
no
such
transient
action
common
to
them
both
.
If
therefore
they
be
so
much
as
Signes
,
they
are
only
so
according
to
divine
ordinance
and
institution
;
and
not
according
to
any
humane
art
,
or
invention
.
5.
How
the
Stars
can
signifie
such
an
effect
,
whereof
they
are
not
the
cause
?
And
especially
whose
speciall
causes
they
signifie
not
at
all
?
And
for
as
much
as
such
astrall
effects
,
as
have
their
naturall
causes
,
can
be
forecold
but
conjecturally
,
and
indefinitely
;
upon
what
grounds
then
doe
they
particularly
define
and
determine
upon
casualties
,
and
voluntaries
,
whose
events
are
not
so
much
as
probable
;
as
not
having
any
such
causes
as
aforesaid
?
6.
Whether
the
Causes
(
namely
the
second
and
particular
causes
)
of
meer
accidents
and
contingents
,
are
to
be
foreseen
and
foreknown
by
mortall
men
?
For
how
can
things
by
accident
,
be
foreseen
in
their
naturall
causes
?
when
(
as
Philosophie
concludes
)
there
can
be
no
naturall
causes
of
things
by
accident
.
7.
Whether
the
Starres
are
the
causes
,
or
signes
of
any
kind
of
Contingent
;
as
well
those
that
follow
from
arbitrarious
actions
;
as
those
that
depend
upon
more
stated
matters
?
Nay
,
whether
those
that
have
their
ordinate
cau●es
,
and
revealed
signes
,
can
properly
be
called
Contingents
?
8.
Upon
what
grounds
doe
the
Astrologers
undertake
to
predict
,
or
foretell
of
future
Contingents
,
since
they
can
no
way
fore-see
them
,
neither
in
themselves
,
nor
yet
in
their
causes
?
Not
in
themselves
,
because
they
yet
are
not
.
Nor
in
their
causes
,
for
they
are
either
God
,
or
the
heavens
,
or
mans
free
will
.
And
first
,
how
are
they
able
to
foreknow
those
things
that
depend
upon
the
prime
cause
Gods
secret
will
,
and
absolute
pleasure
,
without
his
speciall
revelation
?
Next
,
how
can
they
see
any
such
things
in
the
heavens
?
which
are
but
generall
and
remote
causes
;
and
so
nei●her
cause
,
nor
signe
any
thing
determinatly
and
particularly
?
Yea
are
but
materiall
causes
at
most
,
and
therefore
betoken
,
or
effect
nothing
of
the
actions
of
the
mind
or
Soul
.
Then
,
for
the
will
of
Man
(
which
is
the
proximate
cause
in
all
arbitrary
actions
)
how
can
they
prejudge
of
that
?
Unless
they
take
upon
them
to
know
the
heart
,
with
its
intentions
and
affections
.
And
if
they
could
know
it
for
the
present
▪
yet
how
can
they
doe
so
for
the
future
?
And
indeed
,
how
is
it
possible
for
them
to
determine
upon
that
;
which
is
indifferent
,
and
indeterminate
in
it self
?
9.
Whether
the
causes
of
meer
accidents
and
contingents
be
internall
,
or
externall
?
If
internall
,
then
either
in
a
mans
rationall
will
;
or
in
his
naturall
temper
.
If
in
his
will
,
how
come
the
Stars
to
necessitate
that
free
faculty
?
If
in
his
temper
,
such
a
disposition
is
easie
to
be
foreseen
,
without
a
Planetary
Prognostication
.
If
externall
,
it
is
either
God
,
or
the
Creature
.
If
God
he
is
free
to
work
both
without
the
starres
,
and
against
them
.
If
the
creature
,
how
comes
it
to
be
comprehended
in
a
particular
constellation
:
and
so
as
prognostication
may
be
made
thereby
?
10.
Whether
the
Stars
work
upon
mans
body
mediatly
or
immediatly
?
If
immediatly
;
how
doe
they
that
,
without
a
divine
,
and
infinite
power
?
If
mediatly
,
or
by
means
,
sc.
of
the
ayr
,
&c.
then
whether
the
affections
of
the
Stars
be
not
varyed
,
through
the
various
affection
of
the
ayr
,
or
means
?
and
whether
the
dis-affection
,
or
indisposition
of
the
ayr
,
or
means
,
may
not
hinder
,
and
prevent
both
the
operation
of
the
Stars
,
and
the
discerning
thereof
?
11.
Whether
the
Planets
be
imperiall
,
or
ministeriall
operators
,
and
effectors
?
If
they
command
,
necessitate
,
enforce
us
(
absolutely
,
universally
)
what
is
become
of
our
naturall
liberty
,
and
free-will
in
all
humane
actions
?
what
praise
have
we
for
our
well-doing
,
and
deserving
among
men
?
what
excuses
have
we
not
for
our
errors
and
offences
,
both
against
God
and
men
?
If
they
serve
us
;
why
go
they
about
to
proclame
us
destinated
to
their
fatall
slavery
?
12.
Whether
there
be
any
kind
of
necessity
,
as
touching
the
astrologicall
predictions
of
sydereall
effects
?
If
an
absolute
necessity
;
how
can
a
divine
power
prevent
them
?
If
a
Physicall
necessity
;
how
are
they
so
the
naturall
and
ordinate
causes
of
voluntary
,
and
free
actions
?
If
a
necessity
of
consequence
?
By
what
certain
causes
,
and
reasons
,
doe
they
argue
,
demonstrate
,
and
conclude
it
to
follow
?
13.
Whether
the
Planetary
influences
doe
cause
,
and
rule
nature
,
and
temper
:
or
else
doe
they
only
work
upon
it
,
as
they
find
it
,
and
so
follow
it
?
If
the
first
;
how
can
they
be
exempted
,
or
excused
from
being
the
Authors
of
their
spoken-of
Malefices
,
and
malignities
?
Or
,
how
can
they
put
off
these
to
the
disposition
of
the
matter
they
work
upon
?
14.
Whether
any
thing
can
be
determinatly
prognosticated
or
predicted
from
the
Stars
:
being
but
universall
causes
at
most
;
the
particular
causes
not
considered
?
Nay
,
may
not
a
truer
and
safer
prediction
be
made
,
from
the
particular
causes
,
the
universall
not
considered
?
Doe
not
severall
creatures
,
and
severall
seeds
bring
forth
severall
things
,
for
all
the
same
conjunction
,
or
constellation
?
15.
Whether
the
remote
causes
(
the
most
that
the
celestiall
bodies
can
be
)
may
not
(
in
naturall
generation
,
constitutions
,
complexions
,
tempers
,
humours
)
both
be
directed
,
and
succoured
;
and
also
corrected
and
prevented
,
by
the
proximate
causes
?
yea
and
(
in
other
matters
)
by
externall
,
and
adventitiall
causes
;
by
rationall
,
and
voluntary
causes
;
how
much
more
by
the
prime
cause
of
all
?
16.
Whether
the
Planets
have
(
either
actually
,
and
formally
in
themselves
;
or
virtually
and
effectively
upon
others
)
those
prime
elementary
qualities
,
of
hot
,
cold
,
dry
,
moyst
:
especially
in
such
different
measures
,
and
unequall
degrees
;
as
to
make
some
of
them
benign
,
others
of
them
malign
in
their
influences
,
and
operations
?
For
all
the
Planets
are
but
of
one
kind
of
substance
,
and
one
kind
of
light
(
all
of
them
,
as
they
say
themselves
▪
borrowing
their
light
from
the
Sun
)
why
therefore
should
they
not
all
be
of
one
kind
of
influence
,
and
one
kind
of
operation
?
Since
they
have
the
same
light
(
in
which
is
their
main
efficacy
)
albeit
in
severall
degrees
:
why
should
they
not
have
the
same
effects
,
albeit
in
severall
degrees
?
17.
What
are
those
influences
of
the
Stars
?
motion
,
light
,
or
elementary
qualities
?
or
else
some
occult
,
insensible
vertues
,
sympathies
,
antipathies
,
&c.
And
how
operate
they
upon
these
inferior
bodyes
?
Generally
,
or
particularly
;
simply
,
or
mixtly
;
solitarily
▪
or
conjunctly
;
actually
,
or
potentially
;
formally
,
or
virtually
;
mediatly
or
immediatly
;
instantly
or
successively
;
partially
,
or
totally
,
who
can
directly
tell
?
18.
Whether
such
Influences
,
as
Astrologers
ascribe
to
the
Stars
;
be
not
contrary
to
the
nature
and
understanding
of
causes
,
viz.
Such
influences
as
proceed
not
from
their
naturall
substance
,
nor
inherent
quality
:
but
from
their
imagined
aspects
,
and
supposed
(
if
not
feigned
)
conjunctions
.
Such
virtuall
influences
,
as
must
be
made
to
operate
clean
contrary
to
their
formall
qualities
.
Such
influences
,
as
they
make
to
be
efficacious
from
the
fictitious
figure
of
the
Planets
.
Such
influences
,
as
the
antient
,
pure
Philsophers
,
and
Astronomers
once
dream't
not
of
:
but
are
the
dreams
of
later
Planetarians
,
or
Magicall
Astrologians
.
Such
influences
as
wherby
they
would
pretend
to
deep
insight
,
and
profound
learning
:
but
(
in
truth
)
make
no
other
advantage
of
them
,
than
as
a
painted
plea
of
blind
and
lazy
ignorance
.
I
say
ignorance
;
as
indeed
inhibiting
the
strict
inquiry
of
all
proper
causes
.
For
aske
them
;
how
come
the
Stars
to
work
thus
and
thus
,
upon
inferiour
bodies
?
why
(
say
they
)
by
their
influences
.
And
what
are
these
influences
?
Nay
,
if
you
cannot
conceive
them
in
the
grosse
,
they
cannot
precisely
discover
them
.
Unlesse
you
will
be
contented
to
have
an
obscure
thing
described
,
by
a
thing
more
obscure
.
Are
not
the
true
causes
in
occult
qualities
,
and
in
natures
mirables
,
all
put
off
to
more
occult
influences
?
Why
doth
the
load-stone
draw
the
Iron
?
why
,
by
reason
of
some
Starry
influence
.
Why
doth
the
little
Remora
stay
the
massy
Ship
?
Why
,
by
reason
of
some
Starry
influence
.
Why
are
there
such
antipathies
betwixt
creatures
▪
such
vertues
of
minerals
,
and
herbs
,
plants
,
stones
;
such
colours
,
figures
,
resemblances
,
&
c
?
Why
all
is
by
reason
of
some
Starry
influence
.
And
if
you
aske
after
any
other
cause
or
reason
,
for
these
and
many
the
like
;
you
may
(
for
them
)
go
seek
it
out
your self
.
19.
Whether
the
Magicall
Astrologer
make
not
himself
to
be
the
chief
cause
of
the
Stars
influencies
,
and
their
efficacies
?
For
if
he
hath
not
a
power
to
compose
them
so
,
as
they
may
bee
most
suitable
to
his
own
purpose
;
why
then
both
practises
,
and
teaches
he
,
to
make
such
a
Sign
,
or
Image
,
under
such
a
Constellation
,
to
such
intents
?
To
make
choice
of
such
a
Star
,
Sign
,
Ascendant
,
Aspect
,
&c.
and
then
(
the
Figure
thus
disposed
)
the
Stars
impress
streight-way
,
and
operate
(
by
resemblance
)
to
the
desired
end
.
How
shall
we
beleive
it
now
,
that
the
Stars
have
a
power
over
our
wils
:
when
thus
they
make
their
own
wils
to
have
a
power
over
the
Stars
?
20.
What
certain
effects
,
or
Prognosticks
of
those
effects
,
are
to
be
made
from
the
Stars
:
in
as
much
as
their
strengths
,
and
validities
▪
depend
upon
so
many
,
and
contrary
causes
,
and
considerations
?
Namely
,
of
Stars
erratick
,
and
fixt
(
and
they
more
efficacious
than
these
)
of
rayes
manifest
,
and
occult
;
of
influxes
simple
,
and
mixt
;
of
light
cognate
and
mutuatitious
;
of
motions
proper
,
and
common
(
and
the
proper
more
active
▪
than
the
common
)
of
Planets
amicall
,
b●nevolous
,
auspicious
,
fortunate
;
and
●nimicall
,
maleficall
,
unfortunate
,
exitiall
;
as
also
ancipitous
,
and
indifferent
to
both
(
and
all
these
sometimes
roborated
,
and
holpen
;
sometimes
infirmed
,
and
hindred
one
by
another
)
of
Planets
masculine
,
feminine
,
androgynous
(
and
these
again
now
strengthning
,
now
weakning
one
another
)
of
Stars
auc't
,
and
dimi●ute
;
diurnall
,
nocturnall
,
and
ambiguous
;
ascending
,
and
descending
;
slow
,
swift
,
and
●ean
;
direct
,
Stationary
,
and
retrograde
;
Of
the
Signs
of
the
Zodiack
,
their
Quadrants
,
and
Trigons
;
and
how
they
are
masculine
,
or
feminine
;
imperant
,
or
obedient
;
right
,
or
crooked
;
humane
,
brute
,
reptile
;
vocall
,
and
without
voyce
;
fruitfull
,
or
barren
;
beautifull
,
or
deformed
;
happy-witted
,
or
unhappy
;
conjunct
,
or
distinct
;
of
the
essentiall
dignities
of
the
Planets
,
or
increments
,
with
their
contrary
dejections
or
detriments
;
their
houses
,
exaltations
,
triplicities
,
tearms
,
thrones
,
decurions
,
faces
,
joys
;
of
the
accidentall
dignities
of
Planets
,
in
respect
of
motion
,
positure
,
aspect
;
sc.
combust
,
peregrine
,
captive
,
afflicted
,
oppressed
,
&c.
sextile
,
quadrate
,
triangular
,
&c.
partile
,
platick
;
solitary
,
ferall
;
applicate
,
defluent
,
&c.
of
the
celestiall
houses
;
their
number
,
opposition
,
representation
;
and
in
every
house
,
the
order
,
nomenclature
,
signification
,
joy
,
consignificator
,
colour
,
condition
,
and
temperament
;
of
the
severall
wayes
of
erecting
Theams
,
Scheams
,
Figures
,
&c.
All
these
generals
considered
,
besides
infinite
more
particulars
to
be
added
,
what
a
wild
wood
,
or
imaginary
mist
is
here
,
to
find
out
a
future
contingent
,
or
fortuitous
event
?
For
so
clearly
doe
even
the
exactest
of
them
make
their
grounds
,
and
means
,
whereby
to
passe
(
with
great
peremptoriness
)
their
prognosticating
judgements
upon
all
accidents
?
Nay
,
for
as
much
as
some
of
them
say
,
there
are
120.
divers
conjunctions
of
the
7.
Planets
,
and
moreover
of
them
generally
13092.
Considerations
,
besides
innumerable
myriads
of
them
in
particular
:
are
not
these
direct
(
to
use
their
own
word
)
directions
not
only
to
ghesse
at
,
but
conclude
upon
things
future
,
and
fortuitous
.
21.
Whether
this
order
of
arguing
be
with
probability
:
much
lesse
infer
any
causall
necessity
?
viz.
From
the
constellation
of
the
Nativity
of
a
child
,
to
the
naturall
constitution
;
from
the
naturall
temperament
,
to
the
humours
of
vegetation
and
growth
;
from
the
humours
of
the
body
,
to
the
manners
of
the
mind
;
from
the
manners
,
or
naturall
dispositions
,
to
the
politick
,
morall
,
yea
and
religious
actions
;
and
from
the
manners
,
and
actions
,
to
such
and
such
determinate
fortunes
,
and
events
.
Seeing
all
these
may
bee
quite
otherwise
altered
,
by
the
constitution
of
the
Parents
,
by
natures
work
,
different
to
both
their
constitutions
;
by
the
complexion
of
the
Nurse
;
by
adventitious
nutriments
;
by
education
;
by
Art
;
by
Discipline
;
by
freewill
,
and
reason
;
by
grace
,
and
conscience
;
by
the
wisdome
,
power
,
and
goodness
of
Gods
providence
;
yea
and
by
externall
accidents
,
or
occurrents
.
22.
If
this
way
of
argument
were
admitted
in
some
part
,
and
probability
,
that
the
Starres
may
have
their
vertue
,
and
efficacy
upon
this
sublunary
orb
;
and
so
upon
the
inferior
Elements
;
and
so
upon
Bodyes
compounded
of
those
elements
;
and
so
upon
the
humours
in
those
bodyes
,
and
so
upon
certain
passions
,
and
affections
of
the
mind
,
that
follow
those
humours
or
tempers
:
would
it
therefore
follow
,
that
they
have
the
like
(
though
not
as
efficients
,
yet
but
as
instruments
)
upon
the
Soul
,
Spirit
,
Understanding
,
Will
,
Conscience
:
not
only
not
to
compell
,
or
enforce
,
but
so
much
as
to
incline
or
dispose
them
to
actions
rationall
,
voluntary
,
politick
,
morall
,
or
religious
:
and
so
bring
them
to
reach
the
end
,
or
runne
into
the
events
of
all
those
actions
good
or
evill
?
What
rationall
man
can
be
perswaded
that
it
is
in
the
influences
of
the
Starres
to
beget
in
a
propension
either
to
vertues
,
or
to
vices
?
and
that
it
is
in
those
vertues
or
vices
(
as
so
begotten
)
to
hasten
,
or
prevent
the
hoped
,
or
feared
effect
?
However
,
what
Christian
man
will
be
brought
to
believe
,
that
wicked
men
,
and
godly
men
,
their
temporall
prosperity
,
or
adversity
,
is
from
their
auspicious
,
or
their
unfortunate
starres
?
how
much
lesse
then
,
their
spirituall
endowments
,
or
defects
;
together
with
their
eternall
rewards
or
punishments
?
23.
Whether
in
all
Planetary
Constellations
,
Aspects
,
Cojunctions
,
there
be
a
necessary
conjunction
betwixt
all
causes
,
and
all
effects
?
Though
we
may
grant
much
of
these
in
the
Eclipses
themselves
:
yet
what
necessity
(
of
all
these
)
may
move
us
to
admit
so
much
,
as
touching
the
portents
of
those
Eclipses
?
And
therefore
I
demand
further
of
Eclipses
(
as
I
doe
of
Comets
also
)
if
they
have
no
more
but
naturall
causes
,
and
common
apparitions
:
whether
have
they
then
,
more
than
naturall
significations
,
and
common
effects
?
If
the
significations
and
effects
be
to
be
thus
doubted
of
in
the
eminent
and
visible
,
what
may
we
doubt
of
concerning
the
invisible
,
or
else
but
imaginable
conjunctions
?
24.
Why
are
the
daily
effects
of
the
same
starres
(
as
touching
the
weather
)
so
different
in
divers
Horizons
?
And
why
are
the
prognosticks
of
them
so
different
although
within
the
same
Horizon
?
Now
if
Prognosticators
have
so
often
hallucinated
(
or
deceiving
,
been
deceived
)
about
naturall
effects
,
or
consequences
(
of
heat
,
cold
,
fair
weather
,
rain
,
wind
snow
,
ha●l
,
thunder
&c.
)
how
can
they
be
credited
in
their
Predictions
upon
arbitrary
actions
,
and
fortuitous
events
?
25.
Whether
there
be
not
a
sufficient
end
,
and
use
of
the
starres
substance
and
motion
,
in
the
ornament
of
the
Universe
,
the
beauty
of
the
heavens
,
their
rising
,
and
setting
in
their
own
order
their
light
and
heat
upon
inferiors
,
their
distinctions
of
times
and
seasons
▪
with
other
their
unknown
motions
,
actions
,
services
,
all
tending
to
the
glory
of
the
Creator
,
and
benefit
of
the
creature
,
although
their
Astrologicall
,
and
Genethliacall
,
yea
,
and
magicall
benevolences
,
and
malevolencies
,
had
never
been
excogitated
or
invented
?
CHAP.
IX
.
9.
From
the
strength
of
Reason
.
1.
ALthough
some
certain
demonstrations
,
or
demonstrative
reasons
(
borrowed
from
Arithmetick
,
Geometry
,
and
Opticks
)
may
be
conceded
to
Astronomie
;
because
it
is
a
Science
that
keeps
it self
to
naturall
motions
,
and
measures
,
ends
,
and
uses
:
yet
whether
all
they
ought
to
be
usurped
by
,
or
allowed
to
Astrologie
,
in
as
much
as
it
transgresses
all
these
?
2.
Whether
(
besides
the
exaction
of
a
blind
and
implicite
Faith
)
the
rejection
and
derision
of
sound
and
explicite
reason
and
demonstration
(
done
by
Magicians
and
Astrologers
)
be
not
a
necessary
demonstration
of
the
vacuity
or
want
of
reason
,
to
the
Artists
,
or
their
Art
?
3.
Whether
Reason
be
not
superiour
and
predominant
to
the
power
of
the
Starres
?
For
say
(
after
their
own
order
)
the
starres
may
have
their
influences
upon
tempers
and
humours
;
and
so
upon
passions
and
affections
;
and
so
upon
manners
and
actions
;
and
so
upon
issues
and
events
;
yet
Reason
is
not
destitute
of
such
means
and
succours
,
as
may
temper
those
humours
,
moderate
those
passions
,
prevent
those
actions
;
what
then
becomes
of
those
events
?
Whom
then
will
they
make
their
Astrologicall
Prognostications
to
be
powerfull
over
,
but
sensuall
men
or
knaves
;
or
perswasive
to
,
but
unreasonable
men
or
Fooles
?
For
rationall
men
will
still
be
arguing
,
seeing
the
starres
are
not
powerfull
upon-reason
,
nor
above
it
:
how
can
their
power
stand
against
it
?
4.
If
reason
be
predominant
to
Divination
;
nay
,
if
it
be
made
conducible
to
divining
Predictions
;
why
then
have
the
most
bruitish
and
barbarous
people
of
all
the
world
,
been
alwayes
most
addicted
thereunto
?
Why
durst
it
never
peep
forth
among
knowing
Christians
;
save
only
in
times
of
greatest
ignorance
and
superstition
;
or
else
upon
occasion
of
the
discontinuance
,
or
discountenance
of
good
learning
?
And
further
,
why
are
they
reputed
,
and
recorded
to
be
most
apt
,
as
well
as
most
frequent
in
Divinings
and
Prophesyings
;
when
Reason
is
most
suspended
,
obscured
,
and
debarred
(
as
in
sleeps
,
dreams
,
abalienations
,
distractions
,
phrenzies
,
furies
.
)
Nay
,
why
are
they
mostly
observed
,
when
breaking
forth
from
the
mouths
of
children
,
fools
,
mad-men
,
melancholy
,
fanatick
,
distraught
,
dying
,
&
c
?
5.
Whether
the
New
Astrologers
are
able
to
give
better
reasons
for
their
divining
or
predicting
art
or
faculty
;
than
the
old
ones
did
?
All
which
are
either
so
false
,
as
that
they
make
nothing
for
them
:
or
else
so
contrary
,
as
that
they
make
altogether
against
them
.
As
consider
them
in
those
their
arguments
;
If
there
be
no
presignification
of
things
future
,
then
there
are
no
Gods
.
Were
there
many
Gods
indeed
,
they
might
be
too
many
to
keep
counsell
:
but
there
is
one
God
,
who
will
admit
no
creature
here
to
be
his
Counsellour
.
Again
,
then
are
they
ignorant
of
future
things
.
Peradventure
such
Gods
may
not
know
one
anothers
minds
or
intentions
,
or
yet
actions
:
but
a
God
knows
all
things
past
,
present
,
future
,
and
is
only
known
to
himself
;
and
it
is
sufficient
for
the
being
of
any
thing
,
that
he
himself
alone
knows
it
to
be
.
Again
,
it
is
then
because
they
are
not
able
to
declare
them
.
In
one
God
,
his
pleasure
of
revealing
,
is
his
power
to
reveal
.
Again
,
then
they
love
not
men
.
Gods
love
is
to
communicate
himself
to
the
creature
according
to
his
will
,
and
according
to
its
kind
.
Again
,
else
it
is
because
they
envy
us
this
knowledge
.
Envy
is
at
anothers
good
;
and
therefore
not
in
him
,
that
can
see
no
good
which
is
not
his
own
.
Again
,
or
else
it
is
because
they
think
it
pertains
not
to
men
to
fore-know
things
to
come
:
or
that
it
befits
not
their
divine
Majesty
to
preacquaint
humane
creatures
with
then
.
These
latter
indeed
are
true
assertions
,
of
the
true
God
;
and
irrefragable
argumentations
against
any
truth
of
a
predicting
or
presaging
art
.
6.
How
will
they
answer
an
Heathen
Philosopher
thus
questioning
them
,
or
reasoning
against
them
?
shall
we
attend
to
the
praefation
of
irrationals
,
and
inanimate
;
and
not
rest
our selves
satisfied
with
the
confariation
of
reasonable
men
?
what
reason
can
more
move
to
think
all
their
divination
to
be
nothing
,
than
that
they
can
give
no
reason
for
it
?
what
reason
can
the
Aruspex
give
▪
why
the
inspection
of
the
liver
or
lights
should
design
times
and
actions
for
lucky
,
or
unlucky
?
What
can
the
Augur
,
why
a
bird
flying
on
the
righthand
,
or
on
the
left
,
should
presage
this
or
that
for
fortunate
,
or
unfortunate
?
What
can
the
Astrologer
?
why
the
starre
of
Jupiter
,
and
Venus
conjoyned
with
the
Moon
,
should
be
so
benign
to
the
birth
of
a
child
:
and
(
on
the
contrary
)
that
of
Saturn
and
Mars
,
so
malignant
?
Wherefore
should
they
make
God
to
be
so
busie
,
to
instruct
men
sleeping
:
and
so
carelesly
(
as
it
were
)
to
neglect
men
waking
?
And
what
reason
is
there
▪
for
this
?
that
Cassandra
in
a
distracted
fury
,
should
foresee
things
future
:
which
Priamus
with
all
his
collected
prudence
,
and
deliberate
,
cannot
doe
?
7.
Whether
this
be
a
sufficient
reason
(
to
bear
sway
with
reasonable
men
,
)
That
therefore
so
little
reason
is
it
to
be
rendred
,
for
the
Mysteries
of
Magick
and
Astrologie
(
as
they
call
them
)
lest
men
might
so
slight
them
,
as
common
things
:
and
not
value
them
as
rarities
,
or
unheard-of
curiosities
?
Nay
,
because
they
want
Reason
,
which
is
the
main
of
every
humane
art
;
is
it
not
therefore
that
they
so
universally
and
earnestly
exact
Faith
:
and
such
a
faith
as
is
proper
only
to
a
divine
Faith
?
8.
Whether
an
Astrologers
formall
affirmation
,
be
as
good
as
an
infallible
demonstration
?
Else
,
why
prove
they
it
not
by
Reason
,
(
divine
,
morall
,
naturall
,
yea
,
or
artificiall
)
when
they
say
,
that
such
,
or
such
a
conjunction
of
the
Planets
,
signifies
innovation
of
Religion
,
removall
of
Churches
,
mutation
of
States
,
translation
of
Kingdomes
,
transmigration
of
Nations
,
deposition
of
Princes
,
alteration
of
Magistrates
,
persecution
of
Ministers
,
ruine
of
Families
,
dissension
of
Lawyers
,
losse
of
Merchants
,
wrack
of
Mariners
,
breaking
of
Tradesmen
,
undoing
of
Farmers
,
desolation
of
Cities
,
depopulation
of
Countries
,
mortality
of
Men
,
murrain
of
Cattell
,
dearth
of
Corn
,
&c.
And
all
these
through
heresies
,
sects
,
factions
,
blasphemies
,
profanations
,
impieties
,
hypocrisies
,
pride
,
ambition
,
covetousnesse
,
lusts
,
treacheries
,
conspiracies
,
seditions
,
tumults
,
contentions
,
warres
,
battells
,
murders
,
thefts
,
robberies
,
oppression
,
fraud
,
dissimulation
,
hatred
,
envy
,
hunger
,
diseases
,
fires
,
waters
,
tempests
,
&c.
And
all
these
by
Superiours
,
Inferiours
,
Neighbours
,
Servants
,
Children
,
Wives
,
Husbands
,
Kindred
,
Friends
,
Enemies
,
Strangers
,
&c.
We
know
there
may
be
innumerable
such
consequences
or
casualties
in
the
world
,
and
that
by
such
means
or
instruments
:
but
how
prove
they
that
the
Starres
are
either
the
Signs
or
Causes
of
them
?
If
they
put
us
off
with
this
only
,
That
the
Disciples
,
and
Auditors
in
Astrologie
must
be
believers
:
Let
them
tell
us
from
what
necessity
they
impose
this
duty
;
otherwise
they
say
nothing
,
or
nothing
but
say
,
and
so
leave
both
our
faith
,
reason
,
and
senses
unsatisfied
.
9.
Since
(
as
they
say
themselves
)
the
Influences
of
the
Starres
are
ineffectuall
;
as
neither
apt
,
nor
convenient
to
produce
agreeable
effects
,
in
the
matter
of
Sublunary
things
;
unless
there
be
a
proportionable
,
equall
,
or
just
measure
and
mixture
in
their
irradiations
;
and
that
without
either
excesse
,
or
defect
:
How
then
shall
we
believe
them
in
their
prognosticated
effects
;
if
such
a
proportion
(
as
they
speak
of
)
be
not
first
demonstrated
unto
us
?
10.
Whether
all
such
Astronomicall
demonstrations
,
as
are
of
pure
Astronomicall
effects
from
the
staries
(
as
of
hot
,
cold
,
dry
,
and
moyst
)
be
any
reall
proofes
(
in
Astrologie
)
of
beneficall
,
and
maleficall
influences
,
of
vertuous
and
vitious
efficacies
,
of
fortunate
or
unfortunate
events
?
For
as
much
as
these
differ
,
as
naturall
and
preternaturall
;
as
necessary
and
arbitrary
,
as
consequentiall
and
casuall
,
&c.
11.
Where
are
the
influences
of
the
starres
received
?
and
how
?
How
can
they
by
fair
experience
prove
they
are
present
in
the
elements
?
Must
we
trust
the
four
corners
of
a
Figure
?
is
this
all
their
evidence
?
thus
we
are
taught
to
examine
them
by
one
of
their
own
neighbours
.
And
therefore
they
shall
give
me
leave
to
question
with
them
a
little
further
.
That
Caelestiall
vertue
or
efficacy
,
which
either
Causes
or
Signes
such
terrestriall
effects
as
they
pretend
;
whether
is
it
created
,
or
uncreated
?
If
uncreated
,
how
comes
it
in
,
or
from
the
Stars
?
If
created
,
where
resides
,
or
remains
it
all
the
while
,
untill
it
take
effect
?
In
the
Conjunction
of
the
Planets
?
Why
that
is
not
,
because
gone
and
past
.
In
the
party
himself
?
Then
hath
every
one
the
cause
of
his
own
fortune
within
himself
;
and
so
need
thank
no
man
(
but
himself
)
for
his
riches
,
peace
,
honour
,
preferment
:
nor
yet
blame
any
other
,
for
his
impoverishing
,
disgrace
,
wounds
,
and
death
.
12.
Whether
the
influences
of
the
Stars
be
a
simple
extract
,
or
else
a
composirion
;
as
it
should
seem
by
their
conjunctions
?
And
then
,
for
as
much
as
they
impend
,
and
operate
at
once
,
how
can
they
tell
to
which
of
them
they
should
particularly
,
and
predominantly
referre
the
effect
?
13.
If
the
influences
of
the
Stars
incline
either
to
vertue
or
to
vice
;
and
their
efficacies
be
propense
either
to
recompense
one
,
or
other
:
why
then
are
their
constellations
recorded
to
have
been
so
malefick
(
for
the
most
part
)
to
the
vertuous
;
and
so
benefick
,
to
the
vitious
?
14.
What
power
can
the
Stars
have
either
in
the
determination
,
or
discrimination
;
of
pure
spirituall
qualities
(
sc
.
affections
honest
,
or
dishonest
;
religious
,
or
profane
)
in
as
much
as
they
work
but
only
from
the
matter
,
and
but
upon
it
only
?
And
where
they
find
the
like
matter
,
temper
,
constitution
,
complexion
,
&c.
Why
incline
they
not
to
the
like
qualities
,
and
affections
?
And
if
they
incline
alike
;
why
see
we
not
(
in
common
)
the
like
actions
,
and
effects
?
15.
If
there
be
no
Stars
in
the
Heavens
idle
,
or
vacant
;
but
that
all
of
them
have
their
influx
,
and
operation
upon
these
inferiors
:
and
infinite
of
them
(
as
Astronomers
acknowledge
)
whose
number
;
nature
;
and
power
,
are
altogether
unknown
(
and
the
unknown
aspects
,
positures
,
conjunctions
,
possibly
thwarting
,
and
impeding
the
known
)
And
the
known
,
not
perfectly
known
;
and
if
they
were
known
never
so
exactly
,
yet
not
to
be
infallibly
applyed
to
particulars
;
No
nor
yet
with
fair
probability
to
be
prenuntiated
or
pronounced
upon
:
Can
an
effect
be
concluded
for
known
,
certain
,
probable
,
particular
;
from
an
unknown
,
uncertain
,
improbable
,
generall
cause
,
or
means
?
Doe
not
they
themselves
say
that
the
Stars
operate
by
an
occult
quality
(
like
to
that
of
the
load-stane
upon
iron
)
by
a
secret
sympathie
or
antipathie
;
by
an
insensible
influx
,
by
a
vertuall
contract
,
and
after
an
inexplicable
manner
?
Wherefore
then
are
they
so
peremptory
in
pronouncing
,
or
predicting
:
where
they
are
so
impotent
and
confused
in
apprehending
;
or
expressing
?
16.
Either
the
Stars
doe
inflow
,
and
imprest
,
yea
portend
,
and
signify
perpetually
;
or
not
.
If
so
;
how
then
is
it
,
that
they
are
no
more
universally
observed
(
as
concerning
all
,
or
any
)
nay
,
why
work
,
and
sign
they
not
at
one
time
,
as
well
as
another
;
in
one
place
,
as
well
as
another
;
to
one
person
,
as
well
as
another
;
in
one
action
,
as
well
as
another
?
If
not
;
then
how
doe
they
it
after
natures
ordinance
and
order
;
which
is
not
only
constant
and
continuall
;
but
common
,
and
generall
?
17.
If
the
Soul
be
not
ex
traduce
,
or
drawn
out
of
the
matter
(
and
consequently
corruptible
,
and
mortall
)
what
power
then
can
those
materiall
influences
have
over
it
;
and
over
the
powers
of
it
?
18.
Whether
Magicall
,
and
Astrologicall
Figures
be
quantity
;
or
quality
?
If
quality
(
so
much
as
logicall
quality
)
that
s
not
to
be
supposed
but
proved
.
And
so
proved
,
as
that
it
arises
not
from
a
continuate
quantity
,
or
can
be
considered
at
all
without
it
.
Especially
,
when
we
speak
of
such
a
Figure
,
as
is
not
an
accident
of
a
Body
;
but
a
meer
lineary
,
and
superficiall
character
.
If
it
bee
quantity
;
then
(
as
Logick
concludes
)
it
moves
,
or
operates
not
:
not
of
it self
(
because
it
only
follows
the
sluggish
▪
matter
)
save
only
as
it
is
instrumentally
acted
.
19.
How
configurations
,
consisting
only
of
intelligible
angles
,
can
be
objects
to
any
sensitive
power
?
Or
how
the
sensitive
power
,
imagined
in
the
elements
,
and
all
elementary
things
,
can
apprehend
,
without
organicall
instruments
?
It
is
their
own
question
,
let
them
answer
one
another
.
20.
If
the
naturall
,
and
ordinary
motions
,
and
conjunctions
of
the
Stars
,
be
sufficient
to
prognosticate
,
and
prenuntiate
all
manner
of
mutations
,
accidents
,
events
:
to
what
purpose
then
are
all
those
prodigies
,
or
apparitions
,
of
Comets
,
blazing-Stars
,
doubled
and
tripled
Suns
,
and
Moons
;
apparitions
in
the
ayr
,
of
Angels
,
Devils
,
Men
,
Women
,
Letters
,
Cros●es
,
Crowns
,
Dragons
,
Dogs
,
Horses
,
Birds
Fishes
;
Castles
,
Houses
,
Churches
,
Ships
,
Cities
,
Chariots
,
Armies
,
Swords
,
Spears
,
Bows
,
Arrows
,
Guns
,
Trumpets
,
voyces
,
monsters
of
sundry
shapes
,
and
hews
:
Besides
showers
of
blood
,
inundations
,
earthquakes
,
●ore
breaking
out
of
the
earth
;
and
monsters
both
of
men
,
and
beasts
?
21.
If
Meteors
,
Comets
,
and
apparitions
in
the
clouds
,
and
ayr
may
be
,
(
as
some
of
themselves
have
affirmed
)
but
imaginary
;
or
else
but
meerly
naturall
;
and
not
only
not
portentous
,
but
not
significant
;
how
much
more
then
may
it
be
so
said
,
of
their
conjunctions
,
constellations
,
configurations
,
&c.
22.
Why
are
the
new
Stars
(
such
as
have
neither
cause
,
substance
,
quality
,
site
,
nor
motion
like
unto
the
rest
)
sent
(
as
they
say
)
to
portend
great
mutations
,
both
in
Church
,
and
Common-wealth
:
if
the
common
Stars
,
in
their
ordinary
courses
,
be
sufficient
to
such
a
purpose
?
23.
Whether
the
greatest
mutations
that
have
been
in
the
world
,
have
not
happened
,
without
the
conjunction
of
the
greater
Planets
?
If
it
be
so
,
(
as
some
of
themselves
have
not
let
to
say
)
how
are
these
then
the
proper
causes
of
such
effects
;
and
signs
for
such
predictions
?
24
If
there
be
a
naturall
,
or
an
ordinary
Art
,
teaching
the
presaging
or
predicting
of
things
future
:
why
then
did
God
supernaturally
,
and
extraordinarily
inspire
the
gift
of
prophecy
?
give
his
prophets
an
extraordinary
call
,
and
office
to
that
end
?
ordain
certain
speciall
means
and
instruments
to
that
purpose
(
the
Ephod
,
the
breastlate
,
the
Urim
,
and
I
hummim
)
doe
it
by
extraordinary
wayes
of
Angels
,
Revelations
,
Visions
,
Dreams
,
Extasies
,
Miracles
,
&c.
And
how
chance
the
studying
,
or
reading
of
the
stars
(
if
they
be
such
a
prophetick
way
,
or
means
)
are
amongst
none
of
these
?
25.
If
a
man
may
read
the
stars
(
as
concerning
all
sublunary
contingents
)
in
letters
,
and
legible
characters
(
as
some
of
them
contend
.
)
what
then
need
there
any
going
about
the
bush
,
or
wandring
up
and
down
in
a
star-gazing
;
by
divine
aspects
,
conjunctions
,
configurations
,
&c.
But
(
in
truth
)
can
any
of
our
magicall
or
astrologicall
lecturers
spell
these
things
?
Nay
,
doe
they
not
rather
both
agree
in
this
,
to
make
a
spell
of
them
?
26.
Whether
(
of
fortuitous
events
)
the
stars
be
signes
naturall
,
or
supernaturall
?
If
naturall
,
why
are
they
not
causes
,
or
effects
?
or
connexed
with
causes
,
and
effects
?
if
supernaturall
;
where
is
the
Revelation
,
whereby
to
fore-know
?
and
the
promise
,
whereby
to
believe
?
and
why
are
they
not
more
infallible
in
the
designation
?
rather
,
why
are
they
so
fallible
in
the
success
?
27.
Whether
the
prediction
of
a
future
contingent
,
be
not
an
absolute
contradiction
?
For
how
can
it
be
properly
called
a
contingent
,
if
it
once
be
plainly
foreseen
,
or
certainly
foretold
?
Because
the
nature
and
property
of
a
meer
contingent
,
is
to
be
so
,
both
in
respect
of
the
active
,
and
of
the
passive
power
:
viz.
unknown
,
sudden
,
indeterminate
,
incogitate
,
rare
,
seldome
alike
,
potentiall
,
not
actuall
,
not
necessary
,
from
no
naturall
,
or
necessary
cause
.
And
all
this
yet
more
especially
,
when
the
externall
contingent
,
or
accident
,
depends
upon
the
internall
contingent
,
the
arbitrariness
,
or
liberty
of
the
will
,
and
actions
.
28.
How
can
a
contingent
be
foreknown
,
or
foreseen
?
that
is
,
seen
,
before
it
be
seen
?
In
as
much
as
the
knowledge
of
such
a
thing
is
primarily
,
and
directly
to
the
senses
:
and
but
secondarily
,
and
accidentally
to
the
understanding
.
29.
How
the
positions
,
and
motions
of
the
stars
can
either
cause
,
or
sign
a
future
contingent
?
when
as
divine
providence
disposes
of
both
these
,
after
a
quite
contrary
manner
.
For
the
positions
and
motions
of
the
stars
are
disposed
of
according
to
a
necessity
;
that
they
must
needs
so
be
;
but
future
contingents
are
disposed
of
according
to
a
contingency
;
that
they
may
be
otherwise
;
or
may
not
be
at
all
.
The
Stars
,
as
they
are
:
so
they
work
.
Now
what
congruity
betwixt
a
necessary
cause
,
and
a
contingent
effect
?
30.
Are
not
Fate
,
and
Fortune
two
contraries
:
and
(
respectively
)
two
inconsistencies
?
how
then
are
the
Stars
the
mistresses
both
of
Fate
and
Fortune
,
in
one
and
the
same
effect
?
And
how
can
there
be
one
way
of
predicting
a
thing
of
absolute
necessity
:
and
of
meer
contingency
?
31.
For
as
much
as
the
same
Starres
or
Planets
,
have
not
the
same
aspects
,
or
conjunctions
,
in
all
places
;
and
some
starres
are
to
be
discerned
in
one
place
,
and
not
in
another
:
Now
then
,
must
not
the
judiciall
Astrologer
make
his
judgement
either
from
one
place
,
and
not
from
another
?
or
else
,
must
he
not
be
in
many
places
at
once
,
to
make
his
observation
compleat
?
Or
else
,
what
judgement
can
he
make
?
32.
Seeing
the
heavens
,
and
starres
are
so
distant
;
the
eye-sight
so
infirm
,
and
the
senses
so
oft
deceived
in
the
proper
object
;
and
the
Artists
observation
tyed
up
to
one
single
and
weak
sense
:
Is
it
not
now
with
starre-gazers
peeping
at
the
Planets
;
as
with
Saylors
,
to
whom
the
Earth
,
Castles
,
Woods
and
Mountains
doe
seem
to
move
?
and
as
things
single
afarre
off
seem
double
;
and
black
things
white
,
or
white
things
black
;
and
as
a
straight
oar
part
in
the
water
,
and
part
out
of
it
,
appears
crooked
and
broaken
?
what
certain
judgement
then
can
here
be
to
reason
,
from
a
solitary
sense
,
so
easily
,
and
oft
deceived
?
33.
Since
things
inanimate
,
or
livelesse
,
are
naturally
subordinate
,
and
subject
to
things
of
life
;
things
lively
,
to
things
sensible
;
things
sensible
,
to
things
reasonable
;
and
things
reasonable
,
to
things
spirituall
:
how
comes
it
to
passe
,
that
men
should
be
bound
,
and
constrained
by
the
starres
;
and
Devills
(
through
the
starres
)
bound
and
compelled
by
Men
?
What
reason
can
the
Magician
give
for
this
binding
of
devills
and
Spirits
?
and
the
Astrologer
,
for
this
binding
of
men
,
and
wills
?
For
to
me
it
seems
unreasonable
,
that
unreasonable
creatures
(
such
as
the
starres
are
)
should
have
the
Dominion
,
and
power
assigned
over
reasonable
Souls
.
34.
Whether
both
the
swiftness
,
and
the
slowness
of
the
starres
motions
,
hinder
not
their
influences
,
and
impressions
upon
inferior
and
sublunary
matters
?
at
leastwise
inhibit
not
the
observation
?
above
all
,
forbid
not
the
prognostication
thereupon
?
For
if
(
as
themselves
have
sayd
)
the
heavenly
bodyes
move
with
such
concitation
and
celerity
,
as
to
change
their
face
ten
thousand
times
a
day
:
how
is
it
possible
there
should
either
be
any
impression
on
the
starres
part
,
or
observation
on
the
Artists
and
art
,
in
a
transiency
so
imperceptible
?
35.
In
as
much
as
the
starres
move
so
rapidly
,
as
in
a
poynt
,
or
moment
of
time
;
and
every
point
or
moment
of
time
makes
an
immense
alteration
in
the
heavens
;
and
every
point
of
alteration
,
is
of
moment
to
alter
the
Constellation
;
and
the
least
altering
of
the
Constellation
occasions
a
vast
aberration
to
the
Calculator
:
Adde
to
all
these
how
hard
it
is
to
observe
,
and
compare
the
points
and
moments
of
the
Childs
birth
:
What
point
of
discretion
was
it
then
,
to
make
any
matter
of
moment
,
of
a
Genethliacks
calculation
?
36.
What
naturall
reason
is
to
be
rendred
why
the
starres
should
be
more
notable
for
influentially
operating
,
and
efficaciously
inclining
at
the
point
of
the
edition
,
parturition
,
or
birth
;
and
not
rather
in
the
generation
,
conception
,
formation
,
delineation
,
animation
,
(
besides
the
whole
course
of
life
and
conservation
)
Since
not
in
that
,
but
in
these
is
the
great
operation
of
the
vitall
spirits
;
the
disposition
,
mixture
,
and
temper
of
the
Elements
;
the
composition
,
constitution
,
union
,
and
perfection
of
the
whole
?
Will
they
have
their
Planets
to
respect
more
an
extrinsecall
act
,
than
the
intrinsecall
;
more
an
accidentall
,
and
adventitiall
,
than
the
essentiall
,
and
substantiall
;
more
a
lesse
principall
,
than
the
more
principall
acts
?
Is
not
this
somewhat
semblable
to
that
superstitious
observation
,
for
a
man
to
measure
his
fortune
or
successe
that
day
,
by
his
first
setting
his
foot
over
the
threshold
,
or
stepping
forth
of
his
own
doors
?
37.
Whether
doe
those
starres
bear
more
sway
,
that
rule
at
the
beginning
,
or
those
that
rule
at
the
end
of
a
business
?
would
not
one
impute
most
to
them
,
that
are
in
force
at
the
making
up
of
the
match
?
Wherefore
then
doe
they
teach
men
(
not
only
so
superstitiously
,
but
so
preposterously
)
to
look
only
to
those
starres
that
reign
at
the
undertaking
of
an
enterprize
:
and
not
to
heed
those
rather
that
have
the
dominion
at
the
dispatch
?
38.
Are
the
starres
only
signing
things
future
,
and
not
designing
things
present
?
And
doe
the
ruling
Planets
enact
decrees
,
and
make
lawes
(
contrary
to
all
other
Rulers
)
only
to
be
in
force
,
or
take
effect
,
after
their
own
deposition
,
or
decease
?
Else
,
how
is
it
,
that
the
conjunction
,
or
constellation
at
the
Birth
,
should
be
so
powerfull
at
the
death
;
it self
being
past
,
and
as
it
were
decreast
long
before
?
Suppose
there
be
a
malign
and
exitiall
aspect
at
the
Birth
;
and
a
benign
and
auspicious
in
the
life
,
and
so
at
the
death
:
why
may
not
the
fortunateness
of
the
latter
,
prevail
so
farre
,
as
to
prevent
the
infortunity
of
the
former
?
Unless
it
be
so
,
that
these
Planetary
dominations
(
I
mean
Aspects
,
Positions
,
Conjunctions
,
Constellations
)
govern
not
by
their
present
power
,
but
by
the
lawes
of
their
predecessors
.
39.
Whether
the
life
and
being
of
one
mans
nativity
,
be
depending
,
not
upon
his
own
,
but
upon
the
Constellation
of
another
mans
Nativity
?
For
if
it
be
not
so
,
how
then
can
the
Caloulator
or
Birth-caster
tell
,
that
such
a
man
shall
have
so
many
wives
:
or
that
such
woman
shall
have
so
many
husbands
?
but
that
the
very
lives
of
the
one
,
must
needs
be
subordinate
,
and
subjected
to
the
fortunes
of
the
other
?
40.
Whether
the
Horoscope
,
or
the
Ascendant
in
the
birth
of
one
particular
person
,
doth
comprehend
the
judgement
of
the
whole
disposition
of
a
Country
,
Kingdome
▪
or
World
?
Else
,
how
can
the
fortunizing
Genethliack
foretell
;
that
the
child
new
born
shall
be
a
Traveller
;
shall
live
and
dye
in
a
Strange
Country
;
shall
have
friends
or
enemies
,
abroad
and
at
home
;
shall
have
losse
or
advantage
,
by
Sea
or
by
Land
?
&c.
41.
How
can
the
starres
be
sayd
so
much
as
to
dispose
,
or
incline
unto
common
events
;
and
such
as
depend
upon
,
and
follow
multitudes
?
Have
those
multitudes
(
all
of
them
)
the
same
Constellations
:
and
they
inclining
to
the
same
acts
,
and
so
ordinating
to
the
same
events
?
42.
Should
not
the
same
Aspects
and
influences
be
of
the
same
vertues
and
operations
?
How
comes
it
to
passe
then
,
that
(
during
these
)
children
are
begotten
and
brought
forth
,
not
only
of
different
complexions
,
proportions
,
feature
,
qualities
:
but
(
which
is
most
different
)
sexes
also
?
And
how
comes
it
to
paste
,
that
persons
of
d●●●●rent
constitutions
,
complexions
,
tempers
,
humours
,
statures
,
features
,
qualities
,
dispositions
,
manners
,
religions
,
fortunes
,
fates
;
are
born
under
the
same
Starrs
,
or
starry
conjunctions
:
and
men
of
the
same
,
or
the
like
in
all
these
;
although
born
under
divers
and
different
Constellations
?
Because
they
say
,
that
Whoremongers
are
born
under
Venus
,
and
Quarrellers
under
Mars
,
and
Worldlings
under
Mercury
,
&c.
will
they
say
,
that
all
are
such
,
or
so
disposed
,
that
are
so
born
and
that
none
are
so
,
nor
so
disposed
,
that
are
born
under
other
Planets
?
43.
How
many
hundreds
and
thousands
have
been
slain
at
one
battell
,
and
dyed
upon
the
place
(
although
of
severall
Nations
,
constitutions
,
qualities
,
manners
,
religions
.
)
Now
had
all
those
the
same
ascendant
at
their
birth
,
that
had
the
same
fate
at
their
death
?
That
so
many
have
perished
by
water
,
so
many
by
fire
,
so
many
by
Pestilence
,
so
many
by
Famine
,
so
many
by
heat
,
so
many
by
cold
,
so
many
by
the
Gallows
,
or
other
executions
:
will
they
now
say
,
that
all
those
had
but
one
kind
of
Constellation
?
44.
What
say
they
to
those
Twinns
,
born
under
the
same
Aspects
and
Constellations
;
and
nevertheless
of
divers
,
nay
of
contrary
tempers
,
manners
,
religions
,
conditions
,
ends
?
Such
as
were
Jacob
and
Esau
,
in
the
Scriptures
;
The
Twinns
in
Augustine
,
Hector
and
Polydamus
,
in
Homer
;
Proclus
and
Euristhenes
,
in
Tully
,
&c.
Let
them
not
say
,
there
may
be
difference
in
their
conception
:
for
Twinns
are
commonly
of
one
conception
,
and
superfetation
(
of
all
other
)
is
most
rare
among
mankind
.
Besides
,
what
s
that
to
the
Constellation
which
they
fix
upon
the
birth
?
45.
What
are
they
able
to
say
to
the
unknown
beginning
of
Cities
,
and
Kingdomes
;
to
the
uncertain
moments
of
conceptions
,
and
parturitions
;
to
adulterous
mixtures
in
generation
;
to
numberless
numbers
born
in
the
same
moment
,
here
and
there
;
and
yet
of
them
some
wise
,
some
fools
;
some
vertuous
,
some
vicious
;
some
beautifull
,
some
hard-favoured
;
some
high
,
some
low
;
some
rich
,
some
poor
;
some
healthfull
,
some
sickly
;
some
long-lived
,
some
short-lived
,
&c.
46.
Makes
it
not
(
in
reason
)
most
strongly
against
the
credit
of
their
Predictions
,
in
that
they
themselves
cannot
but
confess
,
that
the
decrees
of
the
Stars
are
very
often
varied
and
changed
by
the
circumstances
of
Regions
,
Religions
,
Lawes
,
Institutes
,
manners
,
commerces
,
Parents
,
educations
,
disciplines
,
times
,
places
,
&c.
47.
If
the
Starres
decree
,
dispose
,
guide
,
govern
,
impell
,
necessitate
mens
actions
(
naturall
,
morall
,
civill
,
religious
)
what
power
of
reason
,
and
free-will
?
What
necessity
of
Lawes
and
Magistrates
?
What
justice
of
penalties
?
What
merit
of
reward
?
Why
then
may
we
not
(
as
some
of
the
same
Principles
have
done
)
excuse
all
other
faults
and
offences
(
against
either
God
,
or
men
)
from
this
their
fatall
necessitie
?
48.
Because
some
things
may
be
certainly
foreknown
,
and
foretold
▪
from
the
position
,
and
motion
of
the
starres
;
as
Eclipses
:
some
things
also
of
probable
consequence
in
part
;
as
heat
,
cold
,
drought
,
rain
,
wind
,
&c.
some
accidents
also
to
be
conjectured
in
the
generall
;
as
Pestilence
,
diseases
,
barrenness
,
dearth
,
&c.
Are
there
therefore
the
same
grounds
or
reasons
,
to
conclude
peremptorily
upon
contingencies
,
arbitrary
actions
,
casuall
events
,
yea
,
and
such
things
as
are
reserved
to
Gods
free
pleasure
and
power
?
49.
Whether
it
be
not
the
Prognosticators
failing
of
grounded
reasons
,
rather
than
their
failing
in
their
feigned
directions
;
that
hath
caused
them
to
fail
so
often
in
their
Prognostications
or
Predictions
?
50.
Whether
as
the
Magicians
and
Astrologers
declaiming
against
Reason
;
argues
the
defect
of
reason
:
So
,
whether
the
defect
of
reason
,
argue
not
the
defect
of
Art
?
For
where
Reason
is
not
the
ground
or
principle
,
it
cannot
be
an
Art
,
what
ever
be
the
experiment
or
event
?
CHAP.
X.
10.
From
the
Prestigiousness
of
Experiment
.
1.
WHether
it
may
not
please
Almighty
God
to
permit
some
experiments
,
or
effects
of
Magick
,
and
Astrologie
;
for
the
same
intents
,
as
he
doth
those
of
malefice
,
and
sorcery
?
(
Nay
,
and
indeed
,
as
in
all
other
wicked
wayes
.
)
Namely
,
1.
For
the
magnifying
of
his
own
wisedome
,
justice
,
and
power
.
His
power
,
in
that
though
the
fallen
creature
may
will
evill
of
it self
:
yet
is
it
not
able
to
act
all
it
wills
,
without
his
power
or
permission
.
His
justice
,
in
deserting
the
creature
to
its
own
pravity
and
malice
;
and
so
punishing
sinne
with
sinne
.
His
wisedome
,
in
so
directing
it
,
as
to
work
good
out
of
evill
.
2.
For
the
convincing
of
the
Devill
,
of
the
malice
of
his
own
will
,
of
the
wretchedness
of
his
own
power
;
and
of
the
fallacy
of
his
own
Art
.
In
that
he
would
doe
more
malefice
if
he
might
;
can
doe
nothing
but
by
permission
;
promises
nothing
but
ambiguously
,
because
he
is
not
certain
himself
,
till
he
have
tempted
God
.
3.
For
the
dereliction
of
the
Artists
,
or
Actors
,
to
the
delusion
of
a
false
Faith
,
a
bold
temptation
,
and
proud
curiosity
.
Because
they
believe
without
a
promise
,
and
so
believe
the
Devill
,
more
than
God
.
They
tempt
the
Devill
,
as
well
as
God
;
that
is
,
tempt
the
Devill
,
to
tempt
God
.
They
are
inquisitive
after
the
knowledge
of
those
things
,
which
are
neither
for
them
nor
Devills
,
but
for
God
alone
to
know
.
4.
For
the
execution
,
obduration
,
and
delusion
of
their
credulous
and
superstitious
Proselytes
and
Clients
,
in
the
vanity
of
their
carnall
hopes
and
fears
.
Because
they
will
not
receive
the
love
of
the
truth
,
but
will
choose
their
own
delusions
,
and
trust
to
lying
wonders
,
after
Satans
working
(
which
are
praestigious
experiments
)
for
this
cause
God
also
chooses
their
delusions
,
yea
,
sends
them
strong
delusions
(
confirmed
not
only
by
inward
perswasions
,
but
outward
experiments
)
that
they
should
believe
a
lye
:
sc.
vain
observations
,
prognostications
,
and
predictions
.
5.
For
the
tryall
of
the
Faith
,
Patience
,
and
Prudence
of
the
saints
.
That
they
may
learn
to
believe
,
not
because
of
a
sensible
experiment
,
but
because
of
a
spirituall
promise
;
And
may
submissively
admire
Gods
permission
,
not
believing
rashly
every
presaging
spirit
;
but
discreetly
trying
the
spirits
,
whether
they
are
of
God
.
2.
How
can
that
be
a
sufficient
proof
of
the
verity
of
any
Science
;
or
of
the
lawfulness
of
any
Art
;
which
the
Devill
makes
to
be
the
chiefest
means
of
his
own
science
,
and
the
only
proof
of
his
own
art
?
For
is
not
the
Devills
main
knowledge
experimentall
;
or
gotten
by
long
experience
of
times
,
and
men
,
and
things
?
And
glories
he
not
in
this
,
that
he
may
be
permitted
to
set
before
mens
eyes
some
externall
experiment
,
that
so
he
may
win
their
hearts
to
give
credit
to
his
prestigious
delusions
?
Yea
,
may
not
the
Devill
be
permitted
to
give
an
experiment
in
some
things
;
that
so
his
disciples
may
become
the
more
curious
,
tempting
,
credulous
,
superstitious
,
even
in
those
things
,
where
there
can
be
no
experiment
at
all
?
3.
Whether
there
can
be
any
effect
simply
and
purely
reall
,
wherein
the
Devill
hath
a
hand
?
(
I
speak
it
not
only
of
sinfull
wayes
in
generall
,
whereto
he
tempts
men
;
but
of
sinfull
arts
and
artifices
in
speciall
,
whereby
men
tempt
him
.
)
Because
where
he
hath
no
power
,
he
is
there
forced
to
prestigious
sleights
,
to
prevent
the
detection
of
his
impotency
:
and
where
he
hath
a
power
or
permission
,
yet
there
notwithstanding
he
chooses
to
be
prestigious
;
Because
he
loves
to
delude
out
of
the
prevarication
of
his
own
will
;
but
hates
all
reality
,
as
an
imitation
of
Gods
own
acting
.
4.
Whether
a
bare
experiment
be
a
good
ground
for
a
Christian
mans
Faith
?
Not
only
because
the
Holy
Ghost
distinguishes
betwixt
Faith
and
sight
:
but
because
(
even
in
this
very
particular
)
he
grants
the
experiment
;
yet
neverthelesse
forbids
the
Faith
,
Deut.
13.
1
,
2
,
3.
Mat.
24
24
,
25
,
26.
2
Thes.
29.
to
13.
5.
Whether
such
feats
and
pranks
as
Magicians
call
their
experiments
;
be
not
like
to
those
playd
or
practised
by
Pharaohs
Magicians
?
Exod.
7.
and
8.
Wisd.
17.
7.
And
what
were
all
they
but
prestigious
illusions
and
impostures
:
or
such
Gypsy-tricks
,
as
gave
the
name
to
all
the
like
feats
for
ever
after
?
For
who
will
say
(
although
it
seemed
so
)
that
the
Magicians
of
Egypt
wrought
really
,
or
experimentally
in
the
production
of
Serpents
,
Frogs
,
&
c
?
because
that
were
verily
to
produce
a
thing
in
Nature
,
which
is
not
for
an
Angelicall
,
much
lesse
for
a
Diabolicall
power
to
perform
.
God
will
not
communicate
this
his
power
(
otherwise
than
as
his
instruments
)
to
those
whom
he
hath
called
to
imitate
him
;
and
therefore
not
to
those
who
set
up
themselves
to
counterfeit
him
.
Now
then
,
since
the
practices
of
these
prime
Magicians
were
not
reall
experiments
,
but
phantasticall
illusions
;
what
then
may
we
think
of
all
the
rest
,
however
they
may
seem
or
appear
?
6.
Why
should
Magicians
and
Astrologians
rejoyce
and
boast
their
art
under
this
notion
of
Experiment
,
rather
than
any
other
?
Seeing
an
effect
is
of
a
cause
properly
;
an
Event
is
of
a
cause
remotely
;
A
Consequent
is
of
a
cause
indirectly
,
an
Accident
is
of
a
Cause
unknown
:
but
an
Experiment
cannot
be
but
of
a
known
cause
.
For
an
experiment
properly
is
not
so
much
of
the
thing
,
as
to
the
person
.
And
to
the
person
,
as
observing
it
comming
to
passe
from
a
proper
cause
,
by
proper
means
,
and
to
a
proper
end
.
For
if
the
proper
cause
be
not
observed
,
then
is
it
no
experiment
,
but
an
accident
▪
if
the
proper
means
be
not
observed
,
then
is
it
not
an
experiment
,
but
a
consequent
;
if
the
proper
end
be
not
observed
,
then
is
it
not
an
experiment
,
but
not
an
imposture
:
Because
it
is
the
end
that
really
denominates
,
distinguishes
,
and
perfects
rhe
act
or
work
.
Neither
can
he
be
sayd
to
have
had
experience
of
the
end
,
only
because
of
the
execution
;
if
he
had
it
not
first
in
his
intention
.
Now
how
much
of
all
this
is
proper
to
them
or
their
art
?
7.
Whether
,
as
the
grounds
of
their
art
are
but
bare
suppositions
:
so
those
they
call
the
experiments
of
it
be
any
thing
else
than
meer
accidents
?
For
of
the
many
effects
or
experiments
that
were
pretended
;
what
demonstration
is
there
,
that
all
these
,
or
any
of
them
were
really
and
indeed
,
from
the
influences
and
powers
of
the
starres
?
Because
such
mutations
,
alterations
,
casualties
,
events
,
followed
after
such
,
not
only
aspects
,
or
conjunctions
,
but
even
Comets
and
Eclipses
:
does
it
therefore
follow
necessarily
to
conclude
,
that
they
were
the
causes
of
them
?
Nay
,
how
would
they
make
it
evident
,
not
only
to
a
hard
,
but
to
a
wary
faith
,
that
they
were
indeed
so
much
as
the
prenuntiating
signes
of
them
?
8.
For
as
much
as
the
most
skilfull
of
them
have
ingenuously
acknowledged
,
that
they
have
been
greatly
distracted
,
and
infinitely
puzzled
,
betwixt
observation
;
and
experiment
on
the
one
part
;
and
cause
,
or
reason
on
the
other
.
So
that
that
which
hath
been
defective
here
,
hath
made
them
difficult
to
assent
:
and
that
redundant
there
,
ashamed
to
doubt
.
Now
how
shall
we
assent
,
or
believe
,
that
can
make
no
observation
:
since
they
themselves
can
make
no
demonstration
.
If
we
doe
suppose
them
to
be
experiments
,
or
accidents
,
or
consequents
at
large
:
yet
how
can
we
be
vainly
perswaded
that
they
come
from
such
causes
,
or
are
signified
by
such
signs
,
which
they
themselves
are
not
able
to
demonstrate
?
9.
What
a
fond
sophisticating
fallacy
is
this
,
so
much
in
use
among
the
historizing
or
exemplanizing
Astrologers
:
Who
goe
about
to
impose
upon
a●l
men
,
from
former
ages
,
and
events
:
as
if
no
man
understood
how
to
distinguish
betwixt
a
causall
,
and
a
consecutive
(
I
had
almost
said
a
casuall
)
experiment
.
For
aske
of
themselves
,
if
this
be
not
their
way
?
Anno
Mundi
,
Anno
Domini
,
&c.
viz.
In
such
a
year
of
the
world
,
of
our
Lord
;
during
such
a
Trigon
(
Fiery
,
Aery
,
Watry
,
Earthy
)
there
was
such
a
conjunction
,
of
such
and
such
Planets
(
benefick
,
malefick
)
in
such
and
such
Houses
,
and
Signs
of
the
Zodiack
(
together
with
such
Eclipses
,
Comets
,
and
other
prodigies
,
or
portents
.
)
And
there
followed
thereupon
,
&c.
What
(
in
the
name
of
God
)
when
,
where
,
to
whom
,
and
how
?
Now
marke
them
well
what
followed
?
War
,
and
Peace
;
discomfiture
,
and
victory
;
captivity
,
and
liberty
;
heresy
,
and
true
doctrine
;
prosperity
,
and
persecution
;
innovation
,
and
reformation
;
Sickness
,
and
recovery
;
famine
,
and
plenty
;
birth
,
and
death
.
When
followed
they
?
In
the
same
year
of
the
conjunction
;
or
the
year
following
;
or
else
3.
5.
7.
years
after
(
nay
and
all
these
contraries
,
oft
times
during
the
same
conjunction
,
or
its
effects
.
)
Where
followed
they
?
Here
,
and
there
;
far
,
and
near
;
so
wide
was
the
extent
of
the
conjunction
;
conjoyning
severall
Countries
,
and
Regions
together
.
To
whom
?
To
Emperours
,
Kings
,
Princes
,
Magistrates
,
Noble-men
,
Clergy-men
,
Common
people
,
every
body
,
any
body
.
Lastly
how
?
why
there
followed
,
or
happened
,
&c.
And
that
's
more
properly
,
plainly
and
truly
spoken
,
than
all
the
rest
.
And
so
let
it
rest
(
from
their
own
confession
)
a
conscientionall
,
accidentall
event
(
and
such
it
may
be
said
,
in
respect
of
any
thing
that
preceded
)
but
no
appropriate
,
causate
,
and
observate
experiment
.
10.
What
true
and
plain
experience
can
the
Planetaries
possibly
have
,
or
pretend
:
when
(
as
themselves
say
)
the
same
conjunctions
,
or
constellations
return
not
;
some
in
so
many
scores
;
some
in
so
many
hundreds
;
some
in
so
many
thousand
years
?
Now
experience
is
properly
of
a
thing
frequently
to
be
observed
,
by
the
same
man
;
and
frequently
to
be
observed
from
the
same
cause
,
by
the
same
means
,
and
to
the
same
end
?
11.
Whether
it
be
good
,
and
safe
,
to
gather
an
universall
proposition
,
or
make
a
generall
conclusion
of
experiment
;
from
examples
of
a
particular
event
?
Especially
,
when
those
examples
are
extraordinary
,
singular
,
rare
,
accidentall
,
obscure
,
fabulous
,
&c.
Likewise
,
when
the
causes
are
uncertain
,
and
the
effects
unanswerable
,
and
the
ends
contrary
?
12.
Whether
the
truth
,
and
reality
of
an
experiment
,
be
sufficient
to
justify
the
goodness
,
and
lawfulness
of
the
art
?
Who
will
say
▪
because
the
effect
was
palpable
,
therefore
the
means
are
laudable
?
Because
some
Astrologicall
predictions
have
proved
experimentally
true
peradventure
:
will
any
one
therefore
argue
that
the
principles
and
practices
of
it
are
therefore
morally
good
?
Who
can
deny
that
even
diabolicall
predictions
have
too
often
come
to
passe
?
13.
Whether
of
one
Magicall
divination
,
or
Astrologicall
prediction
,
that
hath
had
any
reality
of
effect
:
morethan
ten
of
them
have
not
been
found
to
have
been
,
as
false
in
the
intention
;
so
fayling
in
the
execution
?
And
wherefore
doe
they
so
vauntingly
proclame
those
few
,
that
have
(
by
chance
)
taken
effect
:
and
so
cunningly
conceal
those
many
,
that
have
proved
false
,
and
frustrate
?
And
why
should
one
,
or
two
fortuitous
,
and
casuall
events
win
credit
to
the
Art
:
and
yet
not
ten
,
nor
an
hundred
(
false
and
frustrate
predictions
)
prevail
to
disparage
it
?
Since
one
lye
may
make
many
truths
to
be
suspected
:
why
should
one
accidentall
truth
be
taken
for
a
confirmation
,
or
covert
of
many
lyes
?
14
May
not
the
peremptory
prediction
of
Magicall
Astrologers
(
that
swear
upon
their
own
Prognostications
)
prove
so
to
dementate
,
and
bewitch
people
;
as
that
they
can
now
dream
of
nothing
else
?
and
if
Good
;
so
elevate
them
,
with
transported
hopes
;
as
that
they
cannot
now
choose
but
goe
on
with
uncontrollable
confidence
in
the
attempt
.
But
if
bad
;
so
distract
them
with
confounding
despayrs
;
as
that
they
cannot
but
carelesly
give
them-themselves
over
to
such
wayes
,
and
means
,
as
must
necessarily
bring
them
to
such
fearfull
ends
?
15.
Doe
we
not
know
the
force
of
Imagination
?
that
it
may
very
often
produce
reall
and
palpable
effects
:
and
yet
the
imagination
not
less
vain
,
and
absurd
,
for
all
that
?
In
like
manner
,
why
may
not
the
strong
imaginations
that
are
here
betwixt
the
Actors
,
and
Assenters
,
be
effectuall
to
the
producing
of
some
such
notable
experiment
,
or
event
?
16.
Whether
an
experiment
in
Magick
,
and
Astrologie
,
may
not
be
like
unto
an
experiment
in
Physick
,
or
Medicine
?
sc.
brought
to
effect
many
times
Empirically
,
Quack-salvingly
,
ignorantly
,
blindly
,
upon
a
rash
adventure
;
and
without
,
yea
against
all
rules
of
art
?
19.
Whether
the
complement
of
some
prognosticated
effects
(
even
naturall
,
as
well
as
accidentall
)
may
not
fitly
be
thus
compared
?
viz.
To
many
arrows
shot
at
rovers
,
and
one
now
and
then
hitting
the
mark
.
To
many
small
bullets
shot
out
of
a
great
Guns
mouth
,
and
one
or
so
(
among
all
)
doing
execution
.
To
a
Dice-player
,
that
in
often
throwing
,
sometimes
names
his
cast
before-hand
.
To
the
many
words
of
a
loquacious
babler
;
whereof
some
may
prove
true
;
although
without
his
understanding
,
and
against
his
intention
.
To
a
man
stumbling
upon
that
by
chance
,
and
in
the
dark
;
which
with
all
his
light
,
and
diligence
,
he
could
hardly
have
found
out
.
18.
Have
not
dreams
(
ordinary
dreams
)
very
often
proved
true
?
Is
there
therefore
any
certainty
to
be
had
of
such
dreams
?
Have
not
conjurations
and
enchantments
wrought
stupendious
effects
?
Are
these
arts
therefore
to
be
approved
because
of
such
proofs
as
these
?
49.
Whether
the
Prognosticators
themselves
are
not
very
doubtfull
of
the
event
,
or
experiment
?
Seeing
that
they
studiously
deliver
their
predictions
,
either
with
such
cautions
,
or
equivocations
:
as
whether
they
fall
out
,
or
not
;
or
whether
this
way
,
or
that
;
yet
something
however
may
be
pretended
to
have
been
foretold
.
20.
What
's
the
reason
that
none
of
the
Diviners
,
or
calculating
predictors
,
dare
once
scarcely
so
much
as
offer
to
tast
of
their
own
drugs
or
dregs
which
they
propine
to
all
the
world
,
and
would
willingly
make
the
whole
earth
drunken
withall
,
that
they
might
see
mens
nakedness
?
Nor
yet
wage
their
own
law
;
wherewith
they
seek
to
set
all
others
in
a
contention
?
I
mean
,
scarce
any
one
of
them
not
once
begun
to
try
an
experiment
of
their
own
Theams
and
Scheams
upon
themselves
?
Think
they
we
would
envy
their
foreseen
felicity
?
Or
are
they
conscious
and
affraid
of
their
so
often
experienced
infortunity
;
which
their
very
art
,
without
such
precise
erection
,
hath
justly
made
them
obnoxious
unto
?
So
that
no
marvell
,
they
had
rather
pretend
an
experiment
of
their
art
upon
others
,
than
find
it
in
themselves
.
20.
Whether
those
Theams
,
and
Scheams
they
tell
us
of
,
concerning
so
many
famous
mens
deaths
,
sicknesses
,
victories
,
advancements
,
liberties
,
captivities
,
learnings
,
errors
,
&c.
were
not
(
most
of
them
)
erected
by
them
after
the
events
?
And
then
,
what
a
rare
art
is
this
;
to
make
a
man
a
prophesier
à
posteriori
?
And
though
he
can
hardly
deduce
the
event
,
from
the
presignification
of
the
stars
:
yet
he
can
easily
(
which
is
all
one
)
extoll
to
the
Stars
,
the
presignification
of
the
event
.
22.
Whether
mens
fortunes
,
or
successes
(
especially
for
the
constant
,
yea
and
ultimate
experiments
of
them
)
doe
not
more
follow
their
manners
;
than
depend
upon
their
Stars
?
For
,
let
them
resolve
us
,
if
a
man
(
according
to
his
manners
)
may
not
either
live
a
happier
life
,
than
his
Stars
promise
;
or
dye
a
dreadfuller
death
,
than
his
stars
threaten
?
23.
Whether
this
be
not
a
true
conclusion
?
That
all
experiments
pretended
from
sydereall
positures
and
effluxes
(
besides
some
certain
distinctions
of
times
,
some
naturall
temperaments
,
some
medicinall
operations
,
some
nauticall
arts
,
and
some
seasonable
observations
about
husbandry
)
are
nothing
else
but
prestigious
impostures
,
jugling
leiger
de
mains
,
or
prodigious
illusions
?
CHAP.
XI
.
XI
.
From
the
pooreness
of
Suppositions
.
1.
IS
not
that
a
poor
Art
,
whose
very
principles
run
a
begging
?
being
nothing
else
but
bare
Hypotheses
,
Suppositions
,
Postulates
,
Petitions
,
craved
Concessions
,
implored
admissions
,
bargained
beliefs
,
and
(
to
use
the
Apostles
phrase
)
weak
,
and
beggarly
elements
,
or
rudiments
.
Yea
,
I
may
say
further
,
not
only
in
his
phrase
,
but
according
to
his
scope
,
Philosophie
,
and
vain
deceit
,
after
the
tradition
of
men
,
after
the
Elements
,
or
rudiments
of
the
world
,
and
not
after
Christ
,
Col.
2.
8.
2.
Whether
such
Hypotheses
,
or
suppositions
,
as
may
be
conceded
to
Astronomie
;
for
necessary
,
and
usefull
intents
:
ought
to
be
indulged
,
or
licensed
to
Astrologie
;
for
unnecessary
,
vain
,
and
vile
ends
?
3.
Why
may
we
not
say
of
the
Astrologers
,
as
they
say
of
the
Alchymists
:
That
they
take
true
or
probable
Hypotheses
from
other
Arts
;
and
make
false
and
impossible
inferences
u●●n
them
,
in
their
own
?
4.
Whether
that
saying
may
not
more
aptly
be
spoken
of
Magicall
Astrologie
,
than
of
any
other
art
besides
?
One
absurdity
being
supposed
,
or
granted
,
a
thousand
absurdieies
will
●ollow
upon
it
.
And
as
every
peradventure
yea
,
may
be
answered
with
a
peradventure
nay
:
so
why
may
not
every
suppose
so
(
especially
in
this
Astrologie
)
be
answered
with
a
suppose
otherwise
?
5.
Whether
(
in
any
art
or
science
whatsoever
)
a
bare
Hypothesis
,
or
sole
suppositary
argument
,
may
not
gratis
,
and
with
the
same
facility
and
authority
,
be
denyed
,
as
it
is
affirmed
?
Nay
and
eftsoons
with
more
reason
;
namely
,
when
it
is
meerly
supposititious
;
and
neither
of
a
thing
divine
,
rationall
,
naturall
,
necessary
,
possible
,
probable
,
known
,
received
,
undeniable
,
universally
true
,
proving
it self
?
but
the
contrary
in
most
,
or
all
:
Not
orthodoxall
,
but
paradoxall
,
heterodoxall
,
adoxall
;
not
determinate
,
but
confused
;
not
to
be
understood
or
apprehended
at
first
proposing
;
not
proved
,
or
approved
;
not
having
in
it
any
thing
like
to
demonstration
;
but
corrogating
gratis
,
fraudulently
bargaining
,
infinitely
borrowing
,
impudently
begging
,
&c.
6.
Why
an
Hypothesis
that
should
be
of
a
thing
possible
,
probable
,
demonstrative
,
convenient
,
facile
,
direct
,
evident
,
and
tending
only
to
explore
,
infer
,
and
explain
truth
;
should
be
absurdly
imagined
,
and
arrogantly
corrogated
,
for
the
planting
,
or
promoting
of
error
,
and
falshood
?
7.
Besides
that
their
principles
are
granted
by
themselves
to
be
but
meer
suppositions
,
or
imaginations
;
how
many
of
them
are
erected
by
some
,
and
rejected
by
others
?
Rejected
(
I
mean
)
by
themselves
,
for
entia
rationis
,
Egyptian
stars
,
Ptolemeick
hypotheses
,
fictitious
Chymaera's
,
figments
of
mens
brain
,
monsters
of
nature
,
devious
extravagants
,
adventitious
fancies
,
&c.
8.
Whether
the
supposition
or
imagination
not
only
of
sphears
,
orbes
,
circles
,
semicircles
,
poles
,
poynts
,
lines
,
arches
,
angles
,
excentricks
,
epicicles
,
&c.
in
the
Heavens
;
but
of
Buls
,
Bears
,
Goats
,
Rams
,
Dogs
,
Dragons
,
Fishes
,
Serpents
,
&c.
nay
and
of
heads
,
tayls
,
faces
,
backs
,
hearts
,
hands
,
eyes
,
armes
,
shoulders
,
&c.
right
,
left
,
&c.
be
not
much
like
to
the
boyish
fancying
of
forms
,
and
faces
in
the
clouds
?
9.
Wherefore
should
the
Artists
feign
to
themselves
,
or
suppose
so
many
circles
,
lines
,
triangles
,
quadrates
,
&c.
in
the
Starry
Heavens
;
●●en
as
there
are
not
to
be
observed
(
to
any
sensible
view
)
three
Stars
or
more
in
all
the
firmament
,
that
stand
in
an
equall
proportion
to
any
such
like
frames
,
or
signs
?
10.
May
not
their
twelve
Houses
of
the
Zodiack
be
(
not
amiss
)
called
so
many
Castles
in
the
ayr
?
what
reedish
nay
strawy
,
suppositors
doe
they
stand
upon
?
Suppose
a
man
will
not
admit
of
such
imaginary
supporters
,
or
props
of
imagination
(
for
what
may
compell
him
?
)
will
not
then
their
whole
machination
,
or
fabrick
of
judiciall
Astrologie
fall
to
the
ground
?
Seeing
the
judgement
depends
upon
them
,
and
they
upon
supposititious
circles
,
and
angles
.
11.
Whether
their
own
feeble
,
and
feeble
hypothesis
of
the
Stars
magnitude
(
some
so
much
bigger
one
than
another
,
some
so
much
bigger
than
the
whole
earth
,
some
less
by
so
many
degrees
;
)
As
also
of
their
motion
(
some
of
them
not
fulfilling
their
courses
,
or
periods
,
but
in
so
many
years
;
yea
scores
,
hundreds
,
and
thousands
of
years
)
be
not
enough
to
overthrow
and
confound
the
conjunctions
they
speak
of
,
their
judgement
upon
those
conjunctions
,
and
their
experience
upon
that
judgement
?
12
Where
there
is
but
a
supposition
,
upon
a
supposition
;
or
a
probability
,
but
upon
a
probability
:
is
not
there
the
latter
probability
,
or
supposition
,
still
more
unprobable
,
and
less
to
be
supposed
?
As
first
to
suppose
a
child
to
be
born
under
such
a
constellation
;
then
to
suppose
that
constellation
to
beget
such
humours
;
then
to
suppose
those
humours
to
dispose
to
such
manners
;
and
then
to
suppose
such
manners
to
be
urging
to
such
events
.
Are
not
all
these
hard
to
be
supposed
(
either
at
once
,
or
one
after
another
:
)
seeing
they
may
all
of
them
be
so
easily
impedited
,
from
the
first
to
the
last
?
And
are
not
all
these
sound
rules
,
and
strong
proofs
of
judiciall
Astrologie
,
that
are
not
to
be
proved
,
unless
they
be
supposed
?
13.
Whether
of
all
the
suppositions
in
Magick
and
Astrologie
,
these
be
not
most
superstitious
and
ridiculous
?
First
to
suppose
the
Stars
to
be
of
such
and
such
figures
;
then
to
suppose
those
figures
to
be
so
and
so
efficacious
;
then
to
suppose
those
very
figures
to
have
a
similitude
or
resemblance
to
things
of
like
figure
here
below
;
then
to
suppose
that
the
similitude
or
resemblance
makes
the
constellation
effectuall
between
them
;
and
lastly
to
suppose
such
a
constellation
to
be
effectuall
to
such
and
such
purposes
.
14.
What
a
delusive
art
,
or
practice
is
that
;
which
so
many
suppositions
or
concessions
can
bring
to
no
reall
effect
?
For
suppose
or
grant
there
were
some
efficacies
of
the
Stars
in
a
mans
nativity
;
yet
how
can
they
certainly
collect
it
?
Suppose
a
Mathematician
already
prepared
,
not
only
with
his
rules
within
him
,
his
directions
before
him
,
but
his
tools
about
him
;
yet
how
many
motions
of
his
are
but
delays
,
letting
slip
the
first
and
imperceptible
motions
of
the
Stars
?
Suppose
him
perpetually
peering
and
gazing
;
yet
how
rapidly
and
concisely
is
all
past
,
in
less
than
the
twinckling
of
his
eye
?
Suppose
his
accurate
division
of
so
many
sixties
,
into
so
many
sixties
;
yet
in
which
of
the
sixties
will
he
have
the
moment
of
the
nativity
to
consist
?
15.
Whether
(
seeing
all
the
learning
of
Judiciary
Astrologie
consists
so
mainly
,
if
not
only
in
supposition
)
any
such
learning
be
to
be
supposed
in
it
;
as
may
make
the
Artists
so
arrogatingly
suppose
themselves
learned
above
all
others
?
and
arrogantly
boasting
their
corrogating
arts
absoluteness
and
perfection
;
above
all
other
arts
,
and
sciences
?
when
as
all
other
well
grounded
sciences
have
their
proper
principles
,
axioms
,
maxims
,
theoremes
,
common
rules
,
&c.
and
those
universall
,
true
,
certain
,
irrefragable
,
undoubted
,
understood
at
first
utterance
,
prooving
themselves
,
well
known
to
all
,
denyed
by
none
,
&c.
whereas
this
their
art
is
glad
to
suffice
it self
with
hollow
hypotheses
,
precarious
postulates
,
and
simulated
suppositions
.
No
marvell
!
they
should
strut
it
so
proudly
,
that
know
not
how
to
appear
,
but
in
borrowed
feathers
.
Or
that
they
should
(
in
a
bravado
)
offer
to
challenge
all
men
;
that
first
are
fain
so
poorly
and
sneakingly
,
to
crave
their
weapon
at
every
mans
hands
.
CHAP.
XII
.
XII
.
From
the
Consciousness
of
Caveats
.
1.
WHether
such
an
art
must
not
needs
be
both
unsound
in
the
study
,
and
search
of
it
;
and
unsafe
in
the
practice
,
and
assent
thereto
;
that
consists
more
in
cautions
,
and
corrections
;
than
in
rules
,
and
directions
?
2.
Wherefore
doe
the
more
wary
I
heorists
in
Astrologie
,
still
give
so
many
cautions
(
so
often
repeated
)
to
the
rash
Artists
,
or
practitioners
;
to
take
heed
of
Chaldaizing
Judaizing
,
Paganizing
;
of
Idolatry
,
Atheism
,
Superstition
;
of
Sorcery
,
inchantment
,
witchcraft
;
of
curiosity
,
temerity
,
tempting
of
God
;
of
imprecation
,
adjuration
,
conjuration
;
of
circulatory
,
joculatory
,
and
prestigious
delusion
;
of
pride
,
arrogance
,
impudence
;
of
impiety
,
hypocrisy
,
profaness
,
&c.
Is
it
not
because
of
the
arts
obnoxiousness
,
and
the
Artists
proneness
to
all
these
,
and
the
like
?
3.
Whether
their
distinguishing
betwixt
Magick
Theurgicall
,
and
Goeticall
;
black
,
and
white
;
naturall
,
diabolicall
,
and
(
as
some
adde
)
divine
;
of
Astrologie
naturall
,
supernaturall
,
and
superstitious
;
of
both
these
Jewish
,
Heathenish
,
Christian
;
of
the
arts
perfection
,
and
imperfection
;
or
rather
of
the
arts
integrity
and
the
Artists
imbecillity
;
of
the
practices
lawfulness
,
and
unlawfulness
;
of
the
use
,
and
abuse
,
&c.
be
not
indeed
a
consciousness
and
conviction
of
the
worse
part
;
rather
than
any
demonstration
or
declaration
of
the
better
?
4.
What
s
the
reason
they
advise
so
often
to
distinguish
betwixt
necessary
,
and
probable
;
betwixt
infallible
and
conjecturall
?
but
because
ther
's
no
other
discipline
,
that
is
,
or
can
be
invented
,
that
hath
so
little
infallibility
,
or
certainty
;
and
so
much
contingency
,
or
uncertainty
.
What
certain
judgement
then
of
future
contingents
can
be
by
such
an
art
,
or
discipline
;
that
is
it self
but
a
kind
for
contingency
?
5.
Whether
they
themselves
that
would
seem
very
scrupulous
and
precise
in
distinguishing
and
discerning
truth
,
and
falsehood
;
good
,
and
evill
;
lawfull
,
and
unlawfull
;
in
Magicall
Astrologie
:
doe
not
in
very
deed
commix
and
confound
them
,
in
one
kind
or
another
?
and
so
impinge
upon
the
self
same
rock
they
would
pretend
to
avoid
.
Is
this
caution
;
or
collusion
?
For
doubtless
,
this
is
done
not
that
they
would
be
more
wary
and
conscientious
themselves
of
what
they
deliver
:
but
to
make
others
more
unwary
and
secure
in
receiving
and
approving
what
is
delivered
.
6.
Whether
as
(
with
the
Patrons
and
Advocates
of
Astrologie
)
it
seems
to
be
a
sober
caveat
among
themselves
,
to
discern
betwixt
the
use
,
and
the
abuse
:
it
be
also
a
sound
plea
to
others
,
that
they
should
likewise
distinguish
them
?
For
is
it
not
requisite
that
they
themselves
should
first
really
,
sincerely
,
and
clearly
discern
;
ere
that
they
injoyn
others
to
distinguish
?
Now
(
in
birth-spelling
,
and
fortune-telling
Astrologie
)
where
is
the
use
?
nay
wherein
is
not
an
abuse
?
Should
not
they
first
here
undertake
to
satisfy
us
,
ere
they
take
upon
them
to
advise
us
?
How
loath
would
they
be
,
we
should
be
too
severe
in
this
imposed
task
;
which
they
truly
perform
not
;
but
only
(
enough
for
conviction
)
would
seem
to
slubber
over
?
7.
Whether
this
cautelous
conclusion
and
(
as
they
think
)
sober
sentence
(
The
Stars
incline
onely
,
but
necessitate
not
)
be
verily
delivered
by
Astrologers
;
or
craftily
proposed
in
excuse
?
For
if
they
believe
this
their
own
saying
,
how
then
dare
they
be
so
peremptory
in
pronouncing
upon
Fate
,
and
fatidicall
destiny
from
the
Stars
?
But
would
they
not
thus
evade
the
fallacy
of
the
prognosticated
event
?
For
,
others
are
easily
Judges
of
the
effect
:
but
if
the
execution
fail
,
they
thus
make
themselves
the
sole
Judges
of
the
disposition
.
And
so
,
from
the
hidden
inclination
,
think
to
save
the
credit
of
their
Art
,
against
the
palpable
frustration
of
the
effect
.
As
also
by
contriving
(
who
knows
what
?
)
opposites
,
interventions
,
obstructions
,
impediments
.
And
if
they
know
not
how
Stars
are
aversing
:
how
come
they
to
know
how
they
are
inclining
?
8.
Was
there
ever
yet
a
judiciary
Astrologer
that
duly
observed
that
old
caution
,
given
him
by
the
Prince
of
his
Profession
?
not
to
mingle
,
among
his
predictions
,
nor
at
all
to
meddle
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viz.
the
Prognostication
of
all
such
things
as
can
have
no
naturall
causes
?
9.
As
concerning
this
caution
,
or
conviction
(
by
no
means
to
subjugate
the
rationall
will
,
with
its
arbitrary
acts
to
the
power
of
the
Stars
)
how
chance
this
is
proposed
by
some
of
them
,
admitted
by
many
,
and
yet
observed
by
none
?
10.
Whether
their
more
than
abundant
cautelousness
,
for
the
salving
of
the
Phaenomena
(
their
many-fac't
mistresse
in
all
her
dresses
or
apparitions
)
be
sufficient
so
to
doe
?
And
how
many
ascensions
,
and
descensions
;
risings
,
and
settings
;
times
and
degrees
,
&c.
must
here
be
divined
,
ere
it
can
come
to
Divination
?
11.
As
touching
Planetary
events
(
benevolous
,
malevolent
)
whether
their
usuall
reservation
(
for
the
time
of
their
taking
effect
,
how
far
they
shall
extend
,
how
long
last
,
or
for
their
utter
impediting
)
to
be
in
God
,
in
nature
,
in
the
prime
cause
,
and
divine
providence
:
be
not
a
conviction
within
themselves
of
their
uncertain
and
doubtfull
predictions
;
if
not
rather
used
as
a
fallacy
to
save
their
skill
in
case
of
frustration
?
12.
What
s
the
cause
,
in
their
own
aphorisms
,
canons
,
rites
,
&c.
they
are
fain
to
admonish
one
another
to
such
cautelousness
in
the
reading
of
them
;
much
more
in
the
apprehending
of
them
;
most
of
all
in
the
practising
according
to
them
?
Is
not
here
a
conscious
,
and
confest
incidence
to
error
;
not
only
in
the
Reader
,
his
apprehension
,
and
practice
;
but
even
in
the
very
rule
or
art
it self
?
13.
Whether
it
be
not
still
the
trick
and
guise
of
Magicall
Astrologers
,
to
adjure
,
and
conjure
(
after
the
old
Heathenish
manner
)
their
Disciples
,
and
Clyents
;
to
beware
how
they
once
so
much
as
intimate
their
venerable
mysteries
,
and
admirable
secrets
,
to
unskilfull
(
as
they
call
them
)
and
profane
ears
?
And
what
is
their
intent
in
so
doing
?
Surely
such
kind
of
cautionary
and
conjuring
secrecy
,
as
not
to
reveale
to
any
(
save
only
among
themselves
)
the
art
,
rules
,
tearms
,
characters
,
phrases
,
figures
,
fabrications
,
operations
,
intentions
,
profections
,
defects
,
time
,
place
,
person
,
habit
,
instruments
,
&c.
what
can
all
this
argue
,
but
a
consciousness
of
superstition
,
sorcery
,
envy
,
ignorance
,
sophistry
,
prestigious
jugling
,
and
plain
knavery
?
14.
Wherefore
advise
they
so
earnestly
both
Agent
,
and
Patient
,
to
take
heed
however
of
all
hesitation
,
or
doubting
;
either
in
doing
or
receiving
?
Doe
they
indeed
reduce
all
the
efficacy
of
their
art
to
a
Faith
,
or
strong
imagination
?
and
to
the
saith
of
one
,
as
well
as
another
?
Nay
,
does
all
the
vertue
of
the
art
consist
more
in
the
inferiors
confidence
;
than
the
superiors
influence
?
15.
Why
bid
they
beware
what
associats
they
take
to
themselves
in
the
art
;
especially
in
the
operation
?
Does
the
efficacy
of
the
art
depend
upon
the
dignity
,
not
only
of
the
Excerciser
;
but
his
Assistant
also
?
16.
To
what
purpose
doe
the
Arch-Magicians
and
Astrologers
make
caution
,
and
admonish
so
strictly
(
upon
pain
to
forfeit
all
the
fruit
.
)
That
the
Pupill
be
naturally
inclined
to
the
art
;
or
easily
disposible
thereto
,
by
a
faith
in
his
Tutors
sufficiency
?
That
he
con
such
words
,
tearms
,
phrases
,
characters
,
figures
(
though
indeed
insignificant
,
or
of
no
proper
entent
)
whereby
he
may
preserve
close
the
sublime
Majesty
of
the
art
;
glory
in
his
own
profoundness
of
learning
;
and
upbraid
others
,
especially
his
opposites
,
with
ignorance
and
unskilfulness
.
That
he
study
other
learning
by
others
;
but
this
by
himself
.
That
he
glory
in
the
multiplicity
of
his
Authors
,
more
than
their
emendation
.
That
he
boast
of
an
extraordinary
gift
,
yet
not
beyond
his
Teachers
;
till
hee
can
correct
them
in
the
invention
of
a
new
and
nearer
way
.
That
he
leave
the
order
of
superiors
,
and
inferiors
,
of
ascents
and
descents
,
of
similitude
and
dissimilitude
,
of
simple
,
and
compounds
.
That
he
observe
diligently
matter
,
form
,
number
,
degree
,
time
,
place
,
order
of
operation
:
and
especially
the
Planet
,
or
Lord
of
the
operation
;
under
whose
dominion
the
spirit
of
the
day
,
and
hour
is
,
for
the
effectuall
operating
.
And
lastly
,
that
he
operate
with
wisedome
above
all
.
Were
it
not
for
this
last
,
to
what
purpose
were
all
the
rest
of
the
directions
?
which
are
not
only
inobservable
by
the
Attenders
:
but
in
explicable
(
and
so
confest
by
)
the
propounders
themselves
.
But
wee
l
take
them
at
their
word
;
let
wisedome
be
pursued
to
some
purpose
:
and
then
all
their
other
cautions
,
or
conditions
,
will
prove
to
no
purpose
.
17.
Whether
the
confused
cautions
of
dayes
,
hours
,
minutes
,
points
,
numbers
,
measures
,
degrees
,
orders
,
harmonies
,
similitudes
,
congruities
,
dispositions
,
compositions
,
elections
,
preparations
,
observations
,
fabrications
,
&c.
argue
not
their
art
or
artifice
,
a
difficult
vanity
,
an
unprobable
fiction
,
an
imposible
operation
?
18.
What
fickle
,
tickle
,
fallible
arts
are
Magick
,
Astrologie
,
Alchymie
?
to
have
so
many
cautious
directions
,
ceremonies
,
circumstances
(
and
they
so
difficult
to
be
apprehended
,
more
difficult
to
be
observed
)
and
yet
the
ignorance
(
as
they
say
)
neglect
,
or
miscarriage
of
the
least
circumstance
enough
to
frustrate
the
whole
substance
or
effect
?
19.
Upon
what
pretexet
is
it
that
ther
are
such
caveats
in
Magick
,
Astrologie
,
Alchymie
,
yea
and
Sorcery
it self
;
for
fasting
,
abstinence
,
cleanness
of
affections
,
members
,
garments
,
habitation
,
instruments
,
&c.
since
the
arts
themselves
are
unclean
and
the
best
of
them
(
by
their
own
confession
)
not
throughly
purged
therefrom
?
20.
Is
it
not
well
known
,
that
the
Devill
(
even
in
the
most
execrable
arts
,
and
acts
of
conjuration
,
inchantment
,
sorcery
,
witch-craft
)
hath
cautioned
,
admonished
,
and
exhorted
to
fasting
,
prayer
,
chastity
,
charity
,
justice
,
forbearing
of
certain
sins
,
frequenting
of
divine
ordinances
?
Now
will
any
say
,
these
arts
,
or
acts
,
were
any
whit
the
better
,
or
safer
,
for
those
cautionings
,
and
conditionatings
so
p●erequired
?
21.
What
good
end
else
can
there
be
of
their
own
counselling
and
warning
,
that
an
Astrologer
be
a
man
both
expertly
Ethicall
,
and
Physicall
?
Save
that
,
as
he
should
not
exercise
his
own
:
so
he
should
not
Prognosticate
of
others
manners
;
beyond
all
grounds
of
morality
.
And
that
he
should
correct
,
or
rather
prevent
his
Astrologicall
Prognostications
,
by
true
physicall
principles
.
22.
Whether
this
be
not
a
proper
caution
for
all
Astrologers
;
to
forewarn
one
another
,
of
gazing
so
long
upon
the
stars
,
till
they
fall
(
as
one
of
them
did
)
into
the
ditch
?
23.
Whether
it
be
not
the
best
caveat
that
can
be
given
to
an
Astrologer
,
and
so
confest
by
some
of
them
,
to
account
it
most
safe
and
sure
(
after
all
inspection
of
the
stars
)
to
look
to
the
Parents
,
for
the
constitution
;
to
the
temper
,
for
qualities
;
to
the
will
,
for
actions
;
to
industry
,
and
externall
means
for
acquisitions
;
and
to
divine
providence
,
for
events
?
24.
Whether
any
sound
Orthodox
Christian
ever
did
write
in
the
approof
of
judiciary
and
predicting
Astrologie
?
And
if
any
such
have
treated
of
the
speculation
(
if
their
recantation
followed
not
after
it
)
then
with
what
moderation
,
and
reiterated
caution
?
yea
and
that
so
severe
,
so
sincere
;
as
that
a
Christian
Reader
might
easily
perceive
,
it
was
the
caution
which
he
intended
(
through
the
main
of
the
discourse
)
and
not
the
Institution
?
CHAP.
XIII
.
13.
From
the
contrariety
of
opinions
.
IF
that
be
not
worthy
to
be
called
a
Science
,
which
consists
only
in
opinion
;
what
then
shall
we
call
that
,
which
is
nothing
else
almost
but
a
contrariety
of
opinions
?
A
contrariety
about
the
grounds
of
the
art
;
about
the
operation
upon
those
grounds
;
and
about
the
effects
of
those
operations
.
Such
a
contrariety
as
is
irreconcilable
:
the
Opinors
,
or
Opinionists
(
old
,
and
new
)
each
of
them
contending
to
plant
his
own
,
and
supplant
the
others
opinions
.
And
such
a
variety
of
contrarieties
;
that
(
were
all
their
Authors
at
hand
)
it
might
be
inquired
,
if
a
glancing
eye
might
not
soon
observe
,
and
a
running
hand
transcribe
(
about
every
point
and
particular
of
their
art
almost
)
ten
,
for
one
of
these
that
are
here
set
down
?
1.
About
the
nature
and
office
of
the
Gods
,
Spirits
,
Angels
,
Demons
,
and
Heroes
.
2.
About
the
principles
of
good
and
evill
.
3.
About
the
originall
,
and
defect
of
oracles
.
4.
About
the
first
Author
and
inventors
of
Magick
and
Astrologie
.
5.
About
the
causes
in
vaticinating
good
,
and
bad
.
6.
About
the
figure
and
durance
of
the
world
.
7.
About
the
principles
of
all
things
;
especially
of
the
celestiall
bodies
.
8.
About
the
number
,
and
site
of
the
celestiall
orbes
.
9.
About
the
solidity
of
the
celestiall
orbes
.
10.
About
the
order
of
the
orbs
,
or
sphears
.
11.
About
the
motions
of
the
eighth
sphear
.
12.
About
the
revolution
of
the
ninth
sphear
.
13.
About
the
magnitude
of
the
Stars
.
14.
About
their
number
.
15.
About
their
form
.
16
About
their
order
.
17.
About
their
light
.
18.
About
their
distance
,
both
one
from
another
,
and
from
the
earth
.
19.
About
their
scintillation
,
or
their
trepidation
.
20.
About
their
fixation
,
and
volitation
.
21.
About
the
motion
of
the
fixed
Stars
.
22.
About
the
variation
of
the
latitude
of
the
fixed
Stars
.
23.
About
the
antick
,
and
postick
;
the
right
hand
,
and
left
hand
of
Stars
.
24
About
the
time
,
or
space
of
the
Stars
fulfilling
their
degrees
or
courses
.
25.
About
the
names
,
numbers
and
order
of
the
Planets
.
26.
About
the
magnitude
,
and
distance
of
the
planets
.
27.
About
the
influences
of
the
Planets
.
28.
About
the
prime
generation
,
and
ultimate
resolution
of
those
influences
.
29.
About
the
benevolence
,
and
malevolence
of
Planets
;
generall
,
and
particular
;
corporall
,
and
mentall
.
30.
About
the
proper
Houses
of
the
Planets
,
and
their
efficacities
there
.
31.
About
the
fabrefaction
of
the
twelve
Houses
.
32.
About
the
Suns
being
the
center
of
the
visible
world
.
33.
About
the
latitude
of
the
Moon
.
34.
About
the
Semidameters
of
the
Sun
,
Moon
,
and
shadow
of
the
earth
.
35.
About
the
proportion
and
magnitude
of
the
three
great
bodies
,
the
Sun
,
the
Moon
,
and
the
Earth
.
36.
About
the
tearms
,
limits
,
bounds
,
or
ends
of
the
Planets
.
37.
About
the
new
Stars
.
38.
About
Comets
,
their
nature
,
substance
,
site
,
figure
,
portent
.
39.
About
the
appellations
,
and
the
operations
of
the
twelve
Signs
.
40.
About
the
assigning
of
the
severall
parts
of
the
body
,
to
severall
Planets
,
and
Signs
.
41.
About
the
subjecting
of
such
and
such
Cities
,
and
Countries
,
to
such
and
such
Stars
,
and
Planets
,
and
parts
of
the
Zodiack
.
42.
About
the
visible
,
and
invisible
Sun
,
and
Moon
.
43.
About
the
motion
,
and
quiescency
of
the
Earth
.
44.
About
the
Earths
being
a
meer
Star
,
one
of
the
Planets
,
and
having
her
annuall
motion
round
about
the
Sun
.
45.
About
the
propriety
,
and
inconstancy
of
the
Moons
light
.
46.
About
the
more
powerfull
acting
of
the
Stars
,
whether
from
their
light
or
motion
.
47.
About
the
Galaxia
,
or
milkie
way
.
48.
About
the
number
of
the
zones
;
the
torrid
,
the
frigid
;
and
their
habitableness
.
49.
About
the
elevation
of
the
Pole
,
and
its
investigation
.
50.
About
the
Meridian
,
the
constitution
,
elevation
,
and
the
difference
thereof
,
from
divers
Cities
,
and
places
.
51.
About
the
circumference
of
the
sensible
Horizon
.
52.
About
the
computation
of
times
.
53.
About
the
Kalendar
,
and
its
reformation
,
or
correction
.
54.
About
the
beginning
,
and
end
of
the
year
.
55.
About
the
Solar
year
,
and
the
quantity
thereof
.
56.
About
the
beginning
of
the
naturall
day
.
57.
About
the
equation
of
civill
dayes
.
58.
About
the
election
of
dayes
to
such
and
such
actions
.
59.
About
the
planetary
hours
,
and
the
divisions
of
them
.
60.
About
the
inherency
,
and
efficiency
of
the
first
qualities
;
heat
,
cold
,
drought
,
and
moysture
.
61.
About
the
effectualness
of
Symmetricall
,
and
harmonicall
proportions
.
62.
About
the
way
of
constituting
the
figures
of
Heaven
.
63.
About
the
erecting
,
and
the
correcting
of
theams
,
and
scheams
.
64.
About
the
best
and
truest
way
of
calculating
.
65.
About
the
Astrologicall
Tables
66.
About
inequalities
.
67.
About
elections
.
68.
About
rectifications
.
69
About
the
number
of
aspects
.
70.
About
the
Lord
of
the
geniture
,
and
his
election
.
71.
About
the
making
choice
of
significators
.
72.
About
the
deducing
of
the
space
of
life
.
73.
About
judging
of
the
morall
disposition
of
the
mind
.
74.
About
judging
of
the
configuration
,
or
stature
of
the
body
.
75.
About
the
way
of
judging
upon
fortune
and
riches
.
76.
About
the
reserving
their
yearly
judgement
,
to
the
true
,
or
apparent
,
rising
,
or
setting
of
the
Stars
.
77.
About
the
searching
out
the
Genius
of
a
man
by
the
Stars
.
78.
About
matters
to
be
more
,
or
lesse
regarded
,
and
esteemed
in
astrological
judgement
.
79.
About
the
reading
of
the
Stars
,
by
hieroglyphicks
,
characters
,
letters
,
syllables
,
words
,
sentences
,
aspects
,
conjunctions
,
constellations
,
oppositions
,
configurations
,
resemblances
,
&c.
80.
About
the
portents
of
prodigies
,
celestiall
,
or
terrestriall
.
81.
About
the
vertue
and
power
of
contract
,
sight
,
sound
,
voice
,
breath
,
numbers
,
characters
,
rings
,
seals
,
images
,
&c.
82.
About
the
force
of
imagination
.
83.
About
the
causes
(
much
more
the
interpretation
)
of
dreams
.
84.
About
the
use
,
and
ver●ue
of
lots
.
85.
About
the
authentiqueness
of
their
own
authors
(
old
and
new
)
out
of
whom
might
be
collected
many
a
century
of
contrary
and
contradictory
opinions
.
Now
,
since
they
themselves
are
not
agreed
upon
the
grounds
,
and
means
of
their
art
:
why
should
they
expect
that
we
should
consent
to
such
effects
and
issues
of
it
,
as
they
pretend
?
Is
it
not
just
and
meet
,
that
they
should
first
reconcile
one
another
to
truth
;
ere
they
require
our
faith
?
who
will
believe
a
certain
,
or
probable
prognostication
,
or
prediction
;
by
such
means
,
and
wayes
,
as
they
themselves
believe
not
:
but
contradict
and
impugn
,
not
only
as
uncertain
and
improbable
;
but
as
vain
,
and
false
?
While
some
of
them
are
so
modest
as
to
plead
only
for
a
probability
;
what
is
this
,
but
to
confesse
,
that
this
art
or
science
,
is
nothing
else
but
an
opinion
or
conjecture
?
But
while
there
are
such
varieties
,
diversities
,
contrarieties
,
and
contradictions
of
opinions
;
what
does
this
prove
,
but
that
all
their
conjecturings
and
opinings
,
are
but
opinions
,
against
opinions
;
or
but
opinions
,
upon
opinions
;
or
else
nothing
at
all
?
CHAP.
XIV
.
14.
From
the
absurdity
of
Errours
.
WHether
the
grosse
errours
that
have
been
,
and
are
,
and
ever
will
be
(
some
or
others
of
them
)
in
Magick
,
and
Astrologie
,
arise
from
the
evill
disposition
of
the
Authors
,
or
of
the
Arts
?
And
(
in
the
Arts
)
whether
from
the
misapplyed
circumstances
,
or
ceremonies
;
and
not
rather
from
the
misimagined
substance
,
and
scope
?
For
from
some
accidentall
mistakes
only
,
how
can
it
be
credible
,
or
possible
that
such
puerile
hallucinations
,
and
anile
delirations
,
should
once
have
sprung
,
or
spread
in
the
world
as
touching
the
nature
,
originall
,
matter
,
form
,
quantity
,
quality
,
site
,
orders
,
numbers
,
figures
,
motions
and
effects
of
the
celestiall
bodies
?
As
namely
,
1.
That
the
Sun
is
nothing
else
but
an
Oven
,
or
hollow
furnace
full
of
fire
.
2.
That
the
Sun
is
a
golden
turf
,
or
clod
.
3.
That
the
Sun
is
made
either
of
burning
stone
,
or
iron
.
4.
That
the
matter
of
the
Sun
is
glassey
,
or
made
of
glasse
.
5.
That
the
sun
is
the
compact
of
severall
flames
.
6.
That
there
are
two
suns
in
the
firmament
,
one
archetypall
,
and
invisible
,
and
the
other
sun
which
we
see
but
the
image
or
shadow
,
of
that
which
we
see
not
.
7.
That
the
sun
rising
out
of
the
Sea
,
and
setting
in
the
Sea
,
is
kindled
in
the
East
,
and
quenched
in
the
West
.
8.
That
the
sun
is
no
bigger
than
it
seems
.
9.
That
the
sun
is
of
the
same
breadth
,
as
is
the
earth
.
10.
That
the
sun
is
bipedall
,
or
hath
two
feet
.
11.
That
the
sun
is
not
above
a
foot
broad
.
12.
That
the
sun
is
sometimes
bigger
,
sometimes
lesser
.
13.
That
the
sun
stands
still
,
and
the
earth
moves
round
about
it
.
14.
That
the
sun
was
at
first
a
mortall
man
,
and
first
reigned
in
Egypt
;
and
because
of
his
common
benefits
,
was
translated
into
Heaven
,
and
immortalized
there
.
15.
That
the
moon
is
in
magnitude
equall
to
the
sun
.
16.
That
the
moon
is
bigger
than
the
earth
&
about
nineteen
times
bigger
than
it
.
17.
That
the
moon
is
an
earthy
substance
,
covered
over
with
a
mist
.
18.
That
it
is
inhabited
by
many
huge
living
creatures
.
19.
That
it
is
planted
in
a
much
more
flourishing
manner
,
with
trees
and
herbs
,
than
is
the
earth
in
its
prime
.
20.
That
there
are
in
it
Fields
,
and
groves
,
and
mountains
,
and
vallys
,
&c.
21.
That
the
moon
consists
of
an
unequall
constitution
,
earthy
,
and
frigid
.
22.
That
it
is
of
an
hot
and
fiery
constitution
.
23.
That
it
is
partly
conspicuous
,
partly
obscure
.
24.
That
the
moon
is
endowed
with
an
intellectuall
mind
.
25.
That
it
is
an
half
fiery
sphear
:
a
fiery
compacted
cloud
.
26.
That
it
is
mingled
of
ayr
and
fire
.
27.
That
it
is
an
ascension
,
or
rather
an
accession
,
collected
from
the
vapours
of
sweet
waters
.
28.
That
it
attracts
to
it
earthly
dregs
.
29.
That
in
the
globe
of
the
moon
(
as
in
a
glasse
)
the
received
species
of
mountains
are
represented
.
30.
That
the
inequality
of
the
moon
is
caused
because
of
some
bodies
interjected
betwixt
it
,
and
the
sun
.
31.
That
the
moon
sometimes
leaves
the
heavens
.
32.
That
an
Asse
once
dranke
up
the
moon
.
That
a
great
Dragon
devoured
it
.
33.
That
the
moon
dyes
,
when
she
is
in
the
Eclipse
.
34.
That
there
is
another
earth
within
the
concave
of
the
moon
;
and
that
men
live
there
,
after
the
same
manner
as
they
doe
here
.
35.
That
the
moon
is
made
of
green
Cheese
:
and
that
there
is
a
man
in
the
moon
,
with
a
bush
at
his
back
,
(
this
I
adde
from
the
vulgar
,
which
doubtless
took
it
up
from
such
authours
;
and
urge
it
with
like
authority
.
)
36.
That
the
Stars
are
made
of
an
earthy
porish
matter
,
much
like
to
that
of
a
pumice
stone
.
37.
That
every
Star
is
a
world
by
it self
;
containing
in
it
both
ayr
and
earth
.
38.
That
the
Stars
are
composed
of
fiery
clouds
;
which
(
like
coals
)
are
quencht
all
the
day
time
,
and
kindled
again
at
night
.
39.
That
the
Stars
are
formed
of
ayr
,
and
are
turned
about
like
wheels
;
and
being
full
of
fire
,
spit
out
flames
.
40.
That
the
Stars
are
fiery
stones
;
and
the
Sun
the
great
burning
stone
amongst
them
.
41.
That
the
Stars
are
nourished
by
vapours
,
abstracted
,
and
ascending
from
the
ayr
,
and
the
earth
.
42.
That
the
Stars
are
animate
,
sensible
,
rationall
,
and
intelligent
creatures
.
43.
That
the
Stars
are
capable
of
vertues
(
morall
vertues
)
and
in
like
manner
obnoxious
to
vices
.
44.
That
the
Stars
are
numerable
;
and
the
number
of
them
is
1600.
(
saith
one
)
1022.
(
saith
another
)
800.
(
saith
another
)
more
,
and
less
,
say
others
.
44.
That
the
least
Star
in
the
Heavens
,
or
the
least
visible
,
is
eighteen
times
bigger
than
the
earth
.
45.
That
the
Stars
of
the
first
honour
and
magnitude
are
bigger
than
the
earth
107.
times
;
of
the
second
,
86.
or
90.
times
;
of
the
third
,
72.
times
;
of
the
fourth
,
54.
times
;
of
the
fift
31.
or
36.
times
;
of
the
sixt
,
18.
times
.
(
Have
not
they
judged
these
old
dimensions
to
be
errors
,
that
have
since
altered
them
?
and
whether
theirs
be
not
errors
too
,
let
others
judge
;
or
let
them
judge
one
another
by
their
various
opinions
in
this
kind
.
)
46.
That
the
Planets
,
when
they
are
lowest
,
or
are
nearest
the
earth
,
yet
are
they
so
many
Semidameters
distant
from
it
,
viz.
the
moon
53.
Mercury
65.
Venus
167.
The
Sun
1122.
(
or
as
some
say
)
1124.
Mars
1216.
Jupiter
8854.
Saturn
14378.
47.
That
when
they
are
highest
,
or
most
remote
,
then
are
they
thus
distant
,
viz.
the
Moon
64.
Mercury
,
167.
Venus
1070.
the
Sun
1210.
Mars
8022.
Jupiter
14369.
Saturne
18500.
48.
That
the
sphear
of
the
fixed
Stars
is
14000.
Semidameters
distant
from
the
earth
;
others
say
,
19000.
others
say
,
20081½
.
49.
That
a
Semidameter
is
913.
German
miles
50.
That
the
Moon
is
distant
from
the
center
of
the
earth
,
33.
Semidameters
,
or
30129.
German
miles
(
so
that
the
singular
regions
of
the
ayr
have
11.
Semidameters
,
or
10043.
German
miles
;
if
the
distance
be
computed
from
the
center
of
the
earth
.
)
Likewise
Mercury
64.
Semidiameters
,
or
58584.
Germane
miles
.
Venus
167.
semidiameters
,
152471.
German
miles
.
the
Sun
1120.
semidameters
,
1022560.
German
miles
.
Mars
1220.
semidameters
,
1113860.
German
miles
.
Jupiter
6678.
semidameters
8103788.
German
miles
.
Saturn
20100.
semidameters
,
or
18360430.
German
miles
.
The
eighth
sphear
40220.
semimidameters
,
36720860.
German
miles
.
51.
That
Saturn
is
22.
times
bigger
then
the
whole
earth
;
Jupiter
14.
Mars
lesser
13.
The
Sun
greater
,
139
2/8.
Venus
lesse
6
1/●
.
Mercury
19.
the
moon
.
42.
And
again
,
Saturn
greater
91
1/●
Jupiter
95½
.
Mars
1⅓
.
The
Sun
162.
and
166
,
Venus
lesse
37.
Mercury
22.
the
Moon
1900.
52.
That
it
is
from
the
earth
to
the
Moon
15150.
miles
.
From
the
Moon
,
to
Mercury
,
12812.
miles
.
From
Mercury
,
to
Venus
as
many
.
From
Venus
,
to
the
Sun
23438.
miles
.
From
the
Sun
,
to
Mars
,
15425.
miles
.
From
Mars
to
Jupiter
,
68721.
miles
.
From
Jupiter
to
Saturn
,
as
many
.
From
Saturn
to
the
firmament
,
120485.
miles
.
53.
That
(
for
the
order
and
placing
of
the
Stars
and
Planets
)
the
Sun
is
in
the
midst
of
the
Seaven
;
and
above
that
Mars
,
and
above
that
Jupiter
,
and
above
that
Saturn
:
but
beneath
the
Sun
Venus
,
and
beneath
that
Mercury
,
and
beneath
that
the
Moon
.
54.
That
Mercury
follows
next
to
Mars
,
and
next
it
Venus
,
and
next
it
the
Sun
,
and
next
it
the
Moon
.
55.
That
the
Sun
is
in
the
last
place
,
but
one
,
or
two
;
and
Venus
above
it
,
and
next
after
Mars
.
56.
That
Mercury
is
next
to
the
Sun
,
and
under
that
Venus
.
56.
That
both
Sun
and
Moon
are
above
the
fixed
Stars
.
57.
That
the
Sun
is
the
Center
of
the
world
.
58.
That
the
Light
of
the
Stars
is
materiall
,
is
a
body
;
is
void
of
matter
,
is
a
spirituall
substance
.
59.
That
the
Light
of
the
Stars
is
of
a
middle
nature
betwixt
corporeall
,
and
incorporeall
.
60.
Is
a
substantiall
form
.
61.
Is
a
manifestation
of
colour
.
62.
Is
a
fire
.
63.
Is
an
accident
reall
,
or
intentionall
;
either
,
or
both
.
64.
That
the
Light
of
the
Stars
is
proper
,
is
mutuatitious
;
is
partly
one
,
partly
another
.
65.
That
the
Heavens
are
unmoveable
.
66.
That
the
lower
world
turns
round
.
67.
That
the
moving
Intelligences
,
or
Angles
,
are
the
assisting
forms
of
Stars
.
68.
That
the
Stars
fly
like
Birds
in
the
ayr
.
69.
That
the
Stars
make
a
melodious
harmony
in
their
motion
,
or
revolution
.
70.
That
the
celestiall
bodies
not
only
move
with
an
insensible
Musick
:
but
are
moved
by
a
sensible
musick
.
71.
That
there
is
in
sounds
a
vertue
to
receive
the
heavenly
gifts
:
and
that
the
Heavens
doe
consist
by
an
harmonicall
composition
;
and
doe
rule
,
and
cause
all
things
by
harmonicall
tones
and
motions
.
72.
That
there
are
two
half
Orbes
carryed
about
the
earth
,
the
one
all
fire
,
the
other
most
ayr
,
and
they
two
(
as
they
wheel
about
)
make
the
day
,
and
the
night
.
73.
That
the
Stars
erratile
are
some
male
,
some
female
:
yea
sometimes
male
,
and
sometimes
female
.
74.
That
the
Heavens
and
celestiall
bodies
are
animated
,
and
have
souls
,
and
souls
properly
so
called
.
75
That
the
world
,
the
Heavens
,
the
Stars
,
and
the
elements
have
a
soul
;
with
which
they
cause
a
soul
in
these
inferior
and
mixed
bodies
.
76.
That
they
have
also
a
spirit
,
which
by
the
mediating
of
the
soul
is
united
to
the
body
.
78.
That
the
souls
of
the
Stars
are
not
created
together
with
their
bodies
;
but
are
extrinsecally
added
to
them
.
79.
That
the
world
lives
,
hath
a
soul
,
and
sense
.
80.
That
the
above
named
souls
have
reason
.
81.
That
the
soul
of
the
world
is
placed
chiefly
in
the
Sun
.
8●
.
That
the
●oul
of
the
earth
is
not
to
be
thought
as
it
were
the
soul
of
some
contemptible
body
;
but
to
be
rationall
and
also
intelligent
;
yea
and
to
be
a
〈◊〉
.
83
That
the
souls
of
creatures
,
and
men
▪
are
infu●ed
into
their
bodies
by
the
Stars
.
84
That
Comets
are
the
souls
of
famous
〈◊〉
triumphing
in
heaven
.
85.
That
Comets
be
fiery
animals
,
walking
upon
the
superficies
of
the
Elements
80.
That
the
first
principle
of
all
things
is
water
;
from
which
all
things
proceed
,
and
into
which
all
are
resolved
.
87.
That
all
things
are
generated
through
the
condensation
,
and
rarefaction
of
the
ayr
.
88.
That
the
Sun
,
Moon
,
and
Stars
have
their
originall
from
the
earth
.
89.
That
the
Sun
,
and
the
Stars
are
begotten
of
clouds
.
90.
That
the
whole
body
of
nature
hath
the
originall
from
the
Sun
.
and
the
Moon
.
That
the
Sun
makes
Stars
out
of
clean
Chrystalline
water
.
91.
That
the
Heavens
are
a
book
in
which
the
manners
,
actions
,
fortunes
and
fates
of
all
are
singularly
written
.
92.
That
by
the
Mathematicall
,
we
receive
the
caelestiall
vertues
;
as
motion
,
sense
,
life
,
speech
,
&c.
93.
That
amongst
all
Mathematicall
things
,
Numbers
,
as
they
have
more
of
forme
in
them
;
so
also
are
more
efficacious
:
by
which
the
next
access
to
prophecying
is
had
.
94.
That
in
Gestures
there
lyes
the
reason
of
numbers
,
and
great
vertues
,
&c.
95.
That
the
very
elements
of
Letters
have
some
divine
numbers
,
by
which
collected
from
the
proper
names
of
things
,
we
may
draw
conjectures
concerning
occult
things
to
come
.
96.
That
by
the
number
of
Letters
,
we
may
find
out
the
ruling
Stars
of
any
one
that
is
born
:
and
whether
the
husband
or
wife
shall
dye
first
;
and
know
the
prosperous
or
unlucky
events
of
the
rest
of
our
works
.
97.
That
the
child
cannot
be
long-lived
that
is
born
under
the
horned
moon
.
98.
That
men
ought
not
to
lye
with
their
Wives
,
but
under
good
Stars
,
and
happy
Constellations
,
that
the
child
born
may
(
by
their
Government
)
prove
fortunate
.
99.
That
the
severall
formes
and
features
of
mens
faces
,
are
wrought
by
the
Stars
.
100.
That
the
stature
of
a
child
is
to
be
judged
by
the
Light
of
the
Stars
;
and
so
of
his
colour
,
motion
,
qualities
,
&c.
101.
That
the
Lyons
,
Bears
,
Dogs
,
Buls
,
Scorpions
,
Fishes
,
&c.
Upon
earth
,
are
governed
by
those
in
Heaven
.
102.
That
Cottons
,
and
Wools
,
and
Ships
,
and
Buildings
,
doe
last
the
longer
if
they
be
wrought
and
framed
under
certain
constellations
.
103.
That
so
great
is
the
power
and
efficacy
of
the
celestiall
bodies
,
that
not
only
naturall
things
,
but
also
artificiall
,
when
they
are
justly
exposed
to
those
above
,
doe
presently
suffer
by
that
most
potent
agent
,
and
obtain
a
wonderfull
life
;
which
oftentimes
gives
them
admirable
celestiall
vertue
.
104.
That
not
only
by
the
mixture
and
application
of
naturall
things
,
but
also
in
Images
,
Seals
,
Rings
,
Glasses
,
and
some
other
instruments
,
being
opportunely
framed
under
a
certain
constellation
,
some
celestiall
illustration
may
be
taken
,
and
some
wonderfull
thing
may
be
received
.
105.
That
inferior
things
doe
obey
their
celestials
;
and
not
only
them
,
but
also
even
their
Images
.
But
what
is
a
matter
of
an
hundred
,
to
more
than
a
thousand
paradoxall
and
phantasticall
errors
,
of
Paganish
,
Rabbinish
,
and
other
Magicians
,
and
Astrologers
?
Only
this
serves
to
inform
us
,
the
more
error
,
the
lesser
truth
;
and
therefore
the
less
to
be
believed
,
or
regarded
,
nay
more
to
be
derided
,
and
despised
.
CHAP.
XV.
15.
From
the
abhomination
of
Heresies
.
WHether
Magicians
,
and
Astrologers
,
have
not
been
the
most
abhominable
and
detestable
Hereticks
of
all
ages
?
And
their
Heresies
most
Blasphemous
,
Idolatrous
,
Superstitious
,
Atheisticall
,
Impious
,
Profane
:
Perversly
and
Obstinately
impugning
the
great
truth
of
God
,
and
main
fundamentals
of
Christian
Religion
?
Witness
these
few
that
follow
,
in
comparison
of
the
many
that
might
be
collected
,
especially
out
of
their
Rabbins
,
and
apostate
Authors
.
1.
That
God
himself
is
the
chief
Mathematician
,
and
teaches
Mathematicall
things
to
the
souls
of
men
,
making
them
capable
of
the
science
,
before
they
flit
into
bodies
:
which
otherwise
could
not
be
,
unless
they
had
seen
God
acting
the
Mathematician
in
Heaven
.
2.
That
not
only
nature
,
but
God
himself
is
subject
to
Chaldaicall
,
or
Astrologicall
fate
.
3.
That
Heaven
is
the
body
of
God
,
and
the
Stars
are
his
eyes
.
4.
That
God
is
assisted
and
holpen
by
the
Stars
,
in
the
prediction
of
effects
upon
things
sublunary
.
5.
That
it
is
not
God
that
make
men
just
,
but
Jupiter
.
6.
That
the
Stars
(
both
fixt
,
and
errant
)
are
Gods
.
7.
That
the
Messiah
expected
by
the
Jews
,
should
come
in
the
year
1464.
after
Christs
nativity
.
Because
then
would
be
the
same
constellation
of
the
Stars
,
as
was
when
Moses
brought
the
Hebrews
out
of
Egypt
.
8.
That
it
is
lawfull
and
necessary
to
calculate
the
Horoscope
of
Christ
.
9.
That
from
some
sinister
aspects
in
Christs
nativity
,
his
fortune
and
fate
might
easily
have
been
predicted
.
10.
That
Christ
therefore
was
eminent
in
so
many
vertues
,
because
Saturn
was
in
Gemini
ascendent
:
For
Gemini
ascending
together
with
Saturn
and
Mercury
,
signifies
the
birth
of
some
great
Prophet
.
11.
That
the
death
of
Christ
was
from
the
configuration
of
Mars
.
12.
That
as
the
nativity
,
or
first
comming
of
Christ
,
was
prefigured
by
a
great
wonderfull
Planetary
conjunction
:
so
shall
his
second
comming
,
or
the
day
of
judgement
likewise
.
13.
That
Saturn
having
part
in
Christs
geniture
,
rendred
him
so
sad
,
and
pensive
,
as
that
he
was
often
seen
to
weep
,
never
to
laugh
.
13.
And
that
also
made
him
seem
older
than
he
was
:
so
that
they
took
him
to
be
near
fifty
,
when
he
was
not
but
about
thirty
years
of
age
.
14.
That
Saturn
meeting
with
Venus
,
was
the
cause
of
his
having
certain
red
specks
in
his
face
.
15.
And
that
because
of
those
specks
,
all
his
parts
were
not
from
God
.
16.
That
all
the
miracles
of
the
prophets
,
and
of
Christ
,
were
wrought
by
the
vertue
of
the
Hebrew
Letters
.
17.
That
Christs
hanging
upon
the
cross
might
have
been
foreseen
and
foretold
from
his
natalitiall
stars
.
18
That
the
star
which
happened
at
Christs
nativity
,
had
the
dominion
,
and
regulation
of
his
life
,
manners
,
actions
,
miracles
,
wisedom
,
doctrine
,
&c.
19.
That
Jesus
Christ
being
a
man
perfectly
solary
,
was
therefore
raised
again
,
upon
the
day
assigned
to
the
Sun
.
20.
That
the
Sun
is
the
true
light
,
and
the
most
exact
image
of
God
himself
:
whose
essence
resembles
the
Father
,
light
the
Son
,
and
heat
the
Holy
Ghost
,
called
the
conspicuous
Son
of
God
,
the
divine
image
of
divine
intelligences
,
the
perspicuous
statue
of
God
.
21
That
the
vertue
of
resemblance
betwixt
Christ
,
and
an
image
(
a
Talismanicall
,
or
constellationall
image
)
did
not
only
invite
him
to
his
naturall
,
but
now
also
doth
to
his
spirituall
presence
amongst
us
.
22.
That
Magick
is
Primitively
in
God
,
Derivatively
in
the
Creature
.
23.
That
it
was
in
Adam
from
the
creation
;
and
in
him
as
a
great
part
of
that
Image
,
or
similitude
according
to
which
he
was
created
.
24.
That
Magick
is
nothing
else
but
the
will
of
the
Creator
revealed
to
,
and
planted
in
the
Creature
.
25
That
the
spots
in
the
Moon
,
and
about
the
Sun
,
succeeded
upon
Adams
transgression
and
fall
.
26.
That
the
Deluge
,
or
universall
Flood
,
was
from
the
conjunction
of
Planets
in
Aquarius
.
27.
That
the
patefaction
,
or
giving
of
the
Law
by
Moses
,
did
depend
upon
certain
configurations
.
28.
That
the
brazen
Serpent
,
as
also
the
Golden
Calf
,
yea
and
the
Teraphim
,
were
nothing
else
but
Talismans
,
or
figures
made
under
certain
constellations
.
29.
That
Moses
commanded
to
rest
the
Sabbath
day
,
and
to
doe
no
work
thereon
,
because
Saturn
(
who
governs
that
day
)
might
make
the
work
unprosperous
.
30.
That
Jacob
blessed
his
Sons
,
by
what
he
had
read
in
a
book
of
Astrologie
,
as
concerning
their
severall
fortunes
.
31.
That
the
Urim
and
Thummim
(
whereby
it
was
consulted
about
the
success
of
difficult
affairs
)
had
to
that
end
,
the
figures
of
an
Astrolabe
.
32.
That
the
Jews
(
from
the
disposition
of
the
stars
)
were
born
to
Religion
.
33.
That
the
Jews
Religion
was
unprosperous
;
because
it
was
founded
upon
a
malevolent
star
.
34.
That
the
Jews
Religion
is
governed
by
Saturn
;
the
Turkes
,
by
Venus
;
and
the
Christians
,
by
Sol
:
which
is
the
reason
of
their
severall
Sabbath
dayes
.
35.
That
a
mixture
of
Religions
is
governed
by
a
mixture
of
stars
and
Planets
.
36.
That
Mahomet
,
and
his
Alcoran
,
hath
a
greater
Dominion
than
Christ
,
and
his
Gospell
:
because
the
aspect
of
the
stars
is
more
favourable
to
the
one
than
to
the
other
.
37.
That
the
Christian
Law
(
according
to
astrologicall
prediction
)
should
not
last
above
1460.
years
at
most
.
38
That
Magick
did
afford
the
first
professors
of
Christianity
.
39.
That
it
may
be
judged
by
the
stars
,
whether
a
mans
Religion
be
true
or
false
.
40.
That
a
man
may
judge
by
the
stars
,
whether
he
shall
abide
in
the
faith
,
or
not
.
41.
That
it
may
be
judged
by
the
stars
of
a
mans
conscience
,
of
the
most
secret
scruples
,
and
inward
feelings
of
it
.
42.
That
by
the
stars
it
may
be
judged
of
mans
love
towards
God
;
and
of
Gods
again
towards
him
.
43.
That
Astrologicall
predictions
may
be
made
infallibly
as
concerning
life
everlasting
.
44.
That
every
kind
of
Divination
is
to
be
received
and
honoured
as
a
token
of
Gods
benign
providence
.
45.
That
Magicall
and
Astrologicall
prediction
is
a
gift
of
that
nature
,
as
was
the
gift
of
healing
,
and
speaking
with
tongues
.
46.
That
prophecy
(
the
divine
inspired
prophecy
)
is
to
be
attributed
to
the
influences
of
the
stars
.
47.
That
that
which
in
nature
first
exerciseth
Magicall
efficacy
,
is
the
voice
of
God
.
48.
That
the
Hebrew
Letters
are
the
most
efficacious
of
all
,
to
Magicall
and
Astrologicall
operation
:
because
they
have
the
greatest
similitude
with
celestials
;
and
the
world
;
and
because
of
the
vertues
of
their
numbers
,
which
he
that
shall
know
,
shall
be
able
in
every
language
,
to
draw
forth
wonderfull
misterys
by
their
Letters
:
as
also
to
tell
what
things
have
been
past
,
and
foretell
things
to
come
.
49.
That
the
sign
of
the
Cross
hath
very
great
power
;
and
that
is
the
most
firm
receptacle
of
all
the
celestiall
powers
,
and
intelligences
;
and
is
inspired
with
the
fortitude
of
the
celestials
.
50.
That
the
stars
are
most
potent
,
when
they
make
a
cross
by
the
projection
of
their
rayes
mutually
.
51.
That
God
ordained
it
so
,
that
men
should
live
so
long
,
in
the
beginning
of
the
world
;
on
purpose
that
they
might
perfect
their
Astrologicall
observations
;
and
transmit
them
to
posterity
.
52.
That
the
Heavens
are
a
Book
,
wherein
is
written
(
in
legible
Characters
)
all
things
that
shall
happen
in
the
world
,
from
the
beginning
,
to
the
end
:
and
not
only
so
,
but
that
the
names
of
good
children
,
and
elect
are
there
,
and
thus
written
,
53.
That
in
the
seaven
Planets
there
are
seaven
Spirits
,
governing
the
world
by
turns
,
354
years
,
and
four
months
a
piece
;
from
the
first
creation
,
to
the
last
dissolution
.
And
those
seven
Spirits
,
in
those
seven
Planets
working
all
changes
,
and
chances
in
the
world
.
54.
That
mens
sins
and
iniquities
doe
proceed
necessarily
from
the
stars
:
for
they
not
only
signify
,
but
cause
the
same
.
55.
That
it
is
not
mans
will
that
commits
adultery
,
but
Venus
;
nor
that
commits
murder
,
but
Mars
;
nor
that
commits
theft
,
but
Mercury
.
56.
That
all
mens
actions
(
good
or
bad
)
and
the
events
of
either
,
doe
(
by
an
indissoluble
bond
)
depend
necessarily
upon
the
motions
of
the
stars
as
the
Lords
of
fate
;
and
are
therefore
to
be
worshipped
.
57.
That
there
are
Angels
,
or
Spirits
,
which
have
their
residence
in
the
stars
:
and
may
(
not
amiss
)
be
prayed
unto
.
58.
That
the
stars
being
prayed
unto
,
doe
hear
our
prayers
;
and
bestow
celestiall
gifts
:
not
so
much
by
any
naturall
agreement
,
as
of
their
own
free
will
.
59.
That
he
who
shall
make
any
prayer
(
the
Moon
conjoyned
with
Jupiter
,
in
Leo
)
shall
be
sure
to
obtain
of
God
whatsoever
he
askes
.
60.
That
the
direfull
and
malignant
Planets
are
to
be
appeased
and
made
propitious
by
Sacrifices
.
61.
That
it
is
lawfull
to
conjure
up
Devils
;
seeing
they
are
ordained
to
be
ministring
spirits
▪
for
the
service
of
the
Faithfull
.
62.
That
Mars
being
happily
constituted
in
the
ninth
heaven
,
gives
power
to
expell
Devils
.
63.
That
a
man
who
hath
Mars
happily
posited
in
a
new
Hous●●
may
(
by
his
sole
presence
)
expell
the
Devill
out
of
the
obsessed
.
64.
That
a
man
cannot
overcome
the
Devils
temptations
,
but
by
Magicall
experiments
.
65.
That
conjunctions
and
influxes
of
the
stars
are
potent
,
not
only
to
raise
dead
bodies
;
but
to
make
their
souls
appear
visible
.
66.
That
(
by
Magicall
and
Mathematicall
vertue
)
the
same
body
and
the
same
soul
are
united
together
again
in
440.
years
.
67.
That
there
be
two
Planets
the
authors
of
all
humane
felicity
:
Venus
of
this
present
life
;
and
Jupiter
of
the
life
to
come
.
68.
That
Saturn
placed
in
Leo
,
frees
mens
souls
from
afflictions
here
on
earth
:
and
brings
them
to
Heaven
,
where
they
had
their
first
beginning
.
Now
what
naturall
truth
of
a
divining
art
,
that
hath
begotten
and
broached
such
Heresies
and
Blasphemies
,
against
the
supernaturall
,
and
divine
truth
it self
?
CHAP.
XVI
.
16.
From
the
Cursedness
of
Consequents
.
1.
WHo
dares
deny
,
but
that
as
all
manner
of
impieties
,
and
iniquities
,
are
the
vile
adjuncts
and
attendants
;
so
all
manner
of
Plagues
,
and
judgments
,
are
the
just
consequents
,
and
issues
,
not
only
upon
those
that
profess
and
practise
Divination
;
but
those
also
that
assent
▪
and
attend
thereto
?
Levit.
19.
31.
Deut.
13.
12
,
〈◊〉
.
&
18.
12.
Levit.
20.
6.
Isa
19.
34.
Jer.
27
15.
&
50.
35
,
36.
Ezek.
13.
8.
9.
2.
Whether
(
through
Magick
and
Astrologie
)
the
stars
became
not
the
first
objects
of
Idolatry
?
and
consequently
,
whether
Idolatrous
worship
came
not
to
be
terminated
upon
other
inferior
creatures
(
at
first
)
by
the
means
of
their
constellated
fabrication
?
Nay
whether
Astrologicall
Divination
,
and
Magicall
Fabrication
,
be
not
guilty
of
causing
a
double
Idolatry
:
both
in
making
stars
Idols
,
and
making
Idols
stars
?
3.
Whether
it
was
not
the
main
end
(
upon
often
record
in
profane
Authors
)
that
the
vaticinators
,
and
Soothsayers
,
took
upon
them
(
as
it
were
a
Religious
office
)
of
interpreting
prodigies
and
portents
(
found
,
or
feigned
,
in
heaven
,
or
earth
)
on
purpose
to
injoyn
,
and
promote
Idolatrous
Sacrifices
,
and
Supplications
?
4.
Whether
the
Mythologie
,
or
fabulous
fictions
of
Poets
(
the
Paganish
Theologie
)
arose
not
meerly
by
the
means
of
Magick
and
Astrologie
;
and
mens
fanaticall
opinions
,
and
commentations
thereupon
?
As
of
Saturn
devouring
his
own
children
,
&c.
Of
Atlas
bearing
the
heavens
with
,
his
shoulders
,
&c.
It
were
long
to
instance
particularly
in
all
the
fables
of
Saturn
,
Jupiter
,
Mars
,
Apollo
,
Mercury
,
Venus
,
Diana
,
Orion
,
Orpheus
,
Tyresias
,
Atreus
,
Thyestes
,
Daedalus
,
Icarus
,
Phaeton
,
Endymion
,
Pasiphae
,
Castor
,
Pollux
,
Calisto
,
Arcas
,
Andromeda
,
Aquila
,
Ganymedes
,
&c.
How
numberless
are
the
Poeticall
fables
that
have
risen
from
Astrologie
?
or
else
Astrologie
from
those
fables
:
yea
and
the
Astrologers
stars
themselves
.
Else
besides
those
of
Aries
,
Taurus
,
Scorpio
,
Aquarius
,
&c.
Let
them
say
if
those
be
not
most
egregious
ones
of
Orion
,
Cassiope
,
the
Pleiades
,
Hyades
,
the
Dolphin
,
Eagle
,
Swan
,
the
Goat
that
nourisht
Jupiter
,
Aridne's
Crown
,
Orpheus
his
harp
,
Phrixus
his
fleece
,
the
Argonautes
ship
,
Silenus
Ass
,
and
the
Asses
Crib
,
all
taken
up
to
be
stars
.
5.
Whether
more
and
greater
superstitions
have
been
begotten
in
mens
minds
by
any
things
else
than
by
Magick
,
and
Astrologie
?
Making
men
so
superstitious
in
marrying
,
eating
drinking
,
buying
,
selling
▪
sleeping
rising
,
riding
▪
giving
comming
:
besides
believing
assenting
,
hoping
,
presuming
,
consulting
,
fearing
,
distrusting
,
desparing
,
&c.
6.
Whether
Mag●ck
and
Astrologie
tend
not
utterly
to
rob
and
spoyl
men
of
all
Christian
Liberty
?
Rendring
their
very
consciences
scrupulous
,
in
the
free
and
moderate
use
of
the
creature
;
perplexed
in
naturall
,
morall
,
civill
,
prudentiall
,
and
artificiall
actions
;
and
timorous
of
fate
,
destiny
,
fortune
,
casualty
and
the
like
.
7.
Whether
fatidicall
Astrologie
work
not
to
impugn
free
grace
from
God
,
free
will
in
men
,
divine
providence
in
governing
,
religious
conscience
in
exhorting
,
or
disswading
,
humane
prudence
in
consulting
and
justice
(
divine
,
and
humane
)
in
punishing
;
and
so
mercy
,
in
rewarding
?
8.
Whether
the
audacious
usurpation
,
and
proud
intrusion
of
Magicians
and
Astrologers
,
in
Christian
Churches
,
and
states
,
have
not
signed
them
for
the
horns
or
(
at
least
)
the
tayl
of
Anti-Christ
?
sc
.
either
forerunning
,
or
following
him
;
whose
comming
is
after
the
working
of
Satan
,
with
all
power
,
and
signs
,
and
lying
wonders
.
9.
Whether
these
Artists
operate
not
artificially
to
the
inducing
of
Popery
?
For
as
much
as
diverse
of
the
Popes
usurped
the
very
Popedome
,
intruding
into
it
by
these
very
arts
.
And
amongst
the
Monasticall
crew
,
he
was
heretofore
accounted
no
body
in
learning
,
that
was
not
(
with
Simon
Magus
)
some
great
one
in
these
arts
.
And
if
it
had
not
been
for
such
like
prestigious
artifices
,
where
had
been
all
,
or
most
of
their
vaunted
miracles
?
And
are
not
their
Exorcists
an
Ecclesiasticall
office
among
them
at
this
day
?
10.
Whether
it
be
not
a
thing
greatly
to
be
suspected
and
feared
,
lest
the
pretended
science
,
called
Astrologie
;
may
introduce
a
pretending
sect
,
called
Astrologus
;
an
heavenly
society
,
a
celestiall
fraternity
,
and
such
like
?
Nay
,
whether
the
Art
(
so
believed
,
and
imbraced
by
Christians
)
may
not
bring
in
the
Religion
,
as
it
was
held
and
used
among
Pagans
?
In
as
much
(
I
speak
this
sadly
)
as
the
vulgar
already
are
so
effascinated
,
as
to
begin
to
account
their
Planetary
presages
,
for
divine
prophecies
:
and
(
which
is
more
to
be
lamented
)
men
,
such
as
would
seem
to
have
stept
somewhat
beyond
the
common
sort
,
stick
not
to
accept
them
(
at
least
)
as
the
preadmonitions
of
divine
providence
:
yea
,
and
we
,
of
an
order
and
calling
above
both
these
(
I
speak
it
to
our
shame
)
are
some
of
us
not
sufficient
to
refute
them
;
some
of
us
negligent
to
reprove
them
;
and
some
of
us
over
easy
to
assent
unto
them
?
11.
Whether
the
Magicall
operators
,
and
Planetary
predicters
,
their
notorious
malice
and
envy
(
in
defaming
,
disgracing
,
deriding
,
caluminating
,
contemning
,
opposing
the
true
Ministers
of
the
Gospell
)
be
not
indeed
of
the
same
root
with
that
of
Jannes
and
Jambres
resisting
Moses
;
and
of
Elymas
the
Sorcerer
withstanding
St.
Paul
?
And
whether
such
their
Disciples
(
men
of
corrupt
minds
,
reprobate
concerning
the
faith
,
full
of
subtlety
,
and
all
mischief
,
Children
of
the
Devill
,
and
enemies
to
all
righteousness
)
doe
it
not
on
purpose
,
that
so
they
may
(
more
easily
,
and
uncontradictedly
)
resist
the
truth
,
pervert
the
right
wayes
of
the
Lord
;
and
so
seek
to
turn
away
both
Governours
,
and
people
,
from
the
Faith
?
12.
Whether
Astrologicall
predictings
,
and
presagings
,
have
not
proved
greatly
to
dishonour
,
and
disadvantage
both
the
promises
,
and
thr●atnings
in
the
word
of
God
?
In
as
much
as
a
fortunate
presagition
is
(
by
many
)
more
confidently
expected
,
than
a
precious
promise
:
and
an
unfortunate
,
more
sadly
dreaded
,
than
a
divine
commination
.
Yea
▪
have
not
their
Astrologicall
falsehoods
too
often
prevailed
both
to
instigate
over
daringly
,
and
dishear●en
too
shamefully
(
in
enterprizes
politick
,
warlike
,
publick
private
)
without
,
beyond
against
the
Theologicall
truth
?
13
Whether
the
secure
expectati
on
,
or
desperate
fear
of
Astrologicall
predictions
,
doe
not
infinitly
hinder
mens
Prayers
?
Making
them
to
become
dull
,
and
slothfull
in
seeking
after
God
in
the
way
of
his
promises
:
while
they
are
taught
to
rest
themselves
contented
in
waiting
for
the
promises
of
the
stars
:
or
else
forlornely
to
submit
themselves
unto
the
issue
of
their
sullen
and
inevitable
fate
;
and
seek
no
further
?
14.
Whether
the
ascribing
to
the
propitiousness
of
the
fortunate
,
and
inauspiciousness
of
the
unfortunate
stars
,
hath
not
alwaies
proved
to
rob
God
Almighty
of
the
honour
both
of
his
Mercy
,
and
Justice
?
While
men
have
been
thus
wholly
diverted
both
from
being
duly
thankfull
for
blessings
,
and
truly
humbled
under
judgements
.
Nay
is
it
not
thus
come
to
pass
,
that
the
profane
phrase
is
grown
to
a
profaner
use
,
of
blessing
,
and
cursing
their
stars
?
15.
Whether
the
fatall
necessitations
supposed
from
sydereall
conjunctions
,
and
constellations
,
have
not
brought
people
to
this
pass
,
not
only
to
excuse
their
iniquities
from
an
astrall
necessity
of
sinning
,
but
to
cast
the
cause
upon
those
kind
of
creatures
:
and
not
only
so
,
but
even
upon
God
himself
;
making
him
to
be
the
author
of
evill
,
as
they
have
done
heretofore
?
16
Whether
the
fatidicall
predictions
of
manners
and
fortunes
,
make
not
men
slothfull
,
and
careless
under
the
means
both
of
eschewing
evill
,
and
doing
good
?
For
to
endeavour
,
is
to
doe
nothing
,
without
the
stars
:
and
to
performe
,
the
thanks
,
or
blame
is
nothing
to
them
,
but
to
the
stars
only
.
17.
Whether
judiciary
Astrologie
mightily
impugn
not
divine
providence
;
implying
God
either
carelesly
to
neglect
all
humane
affairs
;
or
else
to
be
limited
in
the
government
of
the
world
:
as
having
committed
all
,
either
to
inevitable
fate
,
or
valuable
fortune
?
18.
Whether
it
be
not
much
to
be
feared
(
if
not
already
to
be
bewayled
)
that
the
encroching
doctrine
of
Magick
and
Astrologie
,
is
gotten
into
many
mens
faith
,
and
affections
,
even
above
the
heavenly
doctrine
of
Divinity
?
And
so
not
by
superstitious
creeping
only
,
but
by
athesticall
daring
,
will
Lord
it
over
mens
consciences
at
last
;
Awing
them
so
,
as
that
they
shall
not
dare
to
act
in
matters
naturall
,
civill
,
or
religious
,
without
an
Astrologicall
prediction
.
19.
If
manners
,
and
Religion
be
admitted
,
shall
we
not
then
have
predestination
(
in
the
acts
of
election
,
and
reprobation
)
urged
to
depend
upon
the
destinating
stars
?
At
leastwise
,
will
not
men
be
prying
unto
Gods
secret
Cabinet
through
starry
spectacles
?
What
care
or
conscience
but
to
act
as
the
stars
are
foretold
to
dispose
?
what
meditation
of
death
,
while
the
stars
promise
life
?
what
fortunate
presumptions
?
what
fatall
despairs
?
And
thence
,
what
credulity
,
carnall
security
,
pride
,
ambition
,
lust
,
covetousness
,
slothfulness
,
unthankfulness
,
&
c
?
And
hence
what
stupidity
,
forlornness
,
discontentedness
,
dissoluteness
,
factions
,
insurrections
,
distractions
,
&
c
?
20.
If
Astrologicall
predictions
have
neither
truth
,
nor
power
,
but
only
over
an●●al
men
,
and
uncalled
nations
(
as
say
some
of
their
Apologists
)
what
use
then
can
there
be
of
all
such
among
spirituall
men
,
and
Gods
people
?
And
moreover
,
whether
it
be
not
from
the
malice
of
the
Star-gazers
,
rather
than
malignity
of
the
stars
,
that
our
Astrologicall
Predictions
are
altogether
from
aspects
and
conjunctions
,
so
greatly
malevolent
,
so
little
benevolent
,
either
to
Christian
Church
,
or
state
?
21.
When
did
Magick
and
Astrologie
ever
confer
any
thing
to
true
piety
?
It
hath
been
an
old
question
,
and
was
never
yet
answered
.
To
which
we
may
adde
another
on
the
contrary
;
what
have
not
these
conferred
to
all
manner
of
impiety
?
and
it
might
easily
be
resolved
,
in
all
kinds
,
and
degrees
.
22.
Whether
the
word
of
God
,
his
Church
,
or
true
Religion
,
ever
flourished
,
or
was
established
in
any
Kingdom
,
or
Nation
,
where
Magicians
,
Diviners
,
Astrologers
,
Soothsayers
,
Canters
,
Gypsies
,
Juglers
,
&c.
were
countenanced
,
or
connived
at
?
Nay
where
they
were
not
condemned
and
suppressed
?
23.
What
good
ends
and
uses
can
there
possibly
be
of
this
fatedictating
and
fortune
predicting
Astrologie
?
To
teach
men
to
glorify
the
Creator
,
in
the
contemplation
of
those
heavenly
creatures
?
Surely
that
cannot
be
ordinarily
,
besides
their
naturall
substance
,
qualities
,
motion
,
order
,
and
effects
.
And
that
may
be
done
by
a
gift
of
devotion
,
without
any
art
of
speculation
.
Doe
their
threatning
(
or
rather
threatned
)
prodigies
serve
indeed
to
move
men
to
repentance
,
and
to
trust
in
God
?
Certainly
then
we
should
not
only
have
examples
,
and
use
of
them
but
also
a
precept
and
promise
for
them
in
the
word
:
especially
if
they
were
of
speciall
institution
to
that
purpose
.
But
how
are
they
here
more
precise
motives
than
are
all
other
creatures
rightly
considered
?
They
indeed
(
as
all
other
creatures
in
which
Gods
dreadfull
hand
is
extraordinarily
appearing
)
may
secondarily
move
to
repentance
and
humiliation
,
from
the●…
prodigious
and
menacing
apparitions
▪
but
where
is
he
that
doth
it
?
and
where
is
he
taught
to
doe
it
,
from
their
occult
and
conjecturall
Prognostications
?
Or
doe
the
predictions
of
Astrologie
help
to
prepare
a
man
for
all
events
:
when
as
they
will
have
them
to
destinate
,
and
necessitate
a
man
to
this
,
or
that
particular
event
,
and
what
preparation
by
superstitious
hopes
and
fears
?
Or
doe
they
indeed
cherish
our
hope
?
How
can
that
be
by
delays
,
and
uncertainties
?
Or
doe
they
promote
our
patience
?
How
our
patience
?
by
an
inevitability
of
fatall
pre●agings
?
That
patience
is
not
ours
,
but
Pagans
:
which
teaches
to
indure
that
patiently
,
which
necessity
hath
decreed
and
inforced
past
all
remedy
,
or
prevention
.
Or
have
their
prefiguring
,
and
impending
portents
a
speciall
work
in
disposing
equanimously
to
all
accidents
?
what
if
those
foreseen
and
foretold
things
fail
us
;
are
we
not
deluded
;
be
they
good
or
evill
?
what
if
they
fall
out
;
are
we
not
forestalled
as
well
in
hopes
,
as
fears
?
If
judiciall
Astrologie
causes
equanimity
;
then
it
begets
a
child
,
that
disclaims
the
Parent
.
For
an
equall
mind
is
neither
elevated
,
nor
depressed
with
reall
fruition
,
nor
perpession
:
much
less
is
it
either
soothed
,
or
frighted
with
vain
sooth-saying
hopes
,
or
fears
.
Or
serves
it
to
make
us
more
wise
,
and
well
experienc'd
?
what
wisdome
is
that
,
that
makes
a
man
no
wiser
than
a
Beast
;
in
presaging
some
storms
?
and
that
makes
a
man
no
wiser
than
a
Devill
;
in
conjecturing
,
and
prenuntiating
some
future
accidents
?
24.
What
satisfaction
,
benefit
,
or
comfort
,
was
ever
to
any
by
divination
,
or
astrologicall
prediction
?
were
they
not
still
of
mutations
,
wars
,
death
,
calamities
,
publike
and
private
?
were
not
their
most
fortunate
promises
ambiguous
,
equivocall
,
delusory
,
not
only
to
the
generall
;
but
even
unto
particulars
?
How
have
men
been
crucified
betwixt
inevitable
satation
,
and
undeterminate
fortuitousness
?
bewixt
a
superstition
of
hopes
,
and
fears
?
when
did
all
the
good
expected
(
this
way
)
though
certain
,
recompence
the
evill
suspected
,
although
uncertain
?
How
greatly
have
fears
mingled
with
the
best
hopes
?
How
little
have
all
presumptions
abated
despayrs
?
And
therefore
how
safe
and
satisfied
is
a
simple
ignorance
before
the
subtilty
of
such
a
prescience
?
25.
Of
what
use
can
the
judiciary
Astrologie
bee
either
to
Church
,
or
Common-wealth
:
seeing
God
,
and
nature
,
have
sufficiently
provided
for
all
conditions
,
and
necessities
of
men
(
yea
and
against
all
accidents
and
contingents
)
without
it
?
As
for
Christians
,
the
word
of
the
Testimony
;
not
Astrologie
.
For
morall
men
,
Ethicks
;
not
Astrologie
.
For
Governours
,
Politicks
;
not
Astrologie
.
For
Subjects
,
Laws
;
not
Astrologie
.
For
sober
naturalists
,
Physicks
;
not
Astrologie
.
For
sick
men
,
medicine
;
not
Astrologie
.
For
peace
,
prudence
;
not
Astrologie
.
For
War
,
vigilance
;
not
Astrologie
.
For
commerce
,
justice
;
not
Astrologie
.
For
Students
,
good
learning
;
not
Astrologie
.
For
mechanicks
,
honest
artifices
;
not
Astrologie
.
For
actions
,
diligence
;
not
Astrologie
.
For
passions
,
patience
;
not
Astrologie
.
For
life
,
temperance
;
not
Astrologie
.
For
death
,
meditation
;
not
Astrologie
.
And
against
all
accidents
,
or
casuall
events
;
faith
in
Gods
promises
,
trust
in
his
providence
,
and
submission
to
his
will
:
as
also
prudent
foresight
,
diligent
prevention
,
convenient
redress
,
patient
profession
,
containing
within
proper
calling
,
using
lawfull
means
,
&c.
and
not
a
predicting
or
premonishing
Astrologie
.
26.
Whether
(
of
all
accidents
,
or
events
)
Wars
,
and
mutations
of
states
,
ought
to
be
imputed
to
the
revolutions
of
the
stars
?
seeing
in
these
great
things
especially
God
Almighty
claims
,
and
retains
an
immediate
property
,
and
ascription
to
his
own
providence
.
And
sends
them
purposely
,
to
be
magnified
in
judgments
,
to
punish
wickedness
,
to
urge
to
repentance
,
to
work
to
reformation
.
Nay
,
and
seeing
these
are
contrived
,
and
acted
by
the
consciences
,
wils
,
policies
of
men
;
over
all
which
God
alone
hath
the
power
,
and
direction
;
and
not
the
stars
.
27.
How
many
Princes
,
States
,
Natures
,
persons
(
publick
,
private
)
have
credited
,
favoured
Magicians
,
Astrologers
,
Diviners
,
Sooth-sayers
,
&c.
(
both
sacred
,
and
profane
histories
abound
with
examples
)
to
their
u●ter
infamy
,
and
destruction
?
28.
Whether
Empires
,
Kingdoms
,
Common-wealths
,
Provinces
,
Cities
,
&c.
were
not
worse
governed
(
sc
.
with
more
tyranny
,
and
temerity
)
whilst
the
Emperours
,
Kings
,
&c.
were
Augures
,
Magicians
,
Astrologers
,
&c.
or
favouring
such
,
and
admitting
them
to
meddle
in
publik
affairs
?
28.
Whether
Augurs
,
Diviners
,
Sooth-sayers
,
Magicians
,
Astrologers
,
&c.
have
not
been
alwaies
the
greatest
fomenters
of
Wars
(
domestick
and
forrain
)
in
the
world
?
Else
,
how
is
it
,
that
story
tels
so
little
of
them
or
their
arts
,
in
peaceable
:
and
so
much
of
them
and
their
acts
,
in
turbulent
and
distracted
times
?
were
not
those
the
times
,
to
broach
and
vent
their
fanatacisms
,
and
impostures
with
more
licentiousness
,
and
impunity
:
and
then
to
take
advantage
in
working
upon
mens
discomposed
minds
,
and
affections
,
with
more
peremptoriness
,
and
credulity
?
Wherefore
assemble
they
still
and
set
up
themselves
for
a
society
;
amidst
all
others
discociations
,
and
distractions
?
Certainly
,
there
can
be
no
greater
presage
of
ill
,
than
such
night-birds
,
that
never
appear
but
before
;
nor
flock
together
but
during
the
storm
.
29.
Whether
predicting
Astrologie
be
not
an
utter
enemy
to
all
humane
society
,
and
prudentiall
policie
?
as
subverting
the
Laws
of
nature
,
and
of
men
;
distracting
the
consultations
,
and
deliberations
of
wisdom
and
reason
;
provoking
to
the
application
of
unlawfull
,
and
neglect
of
lawfull
means
,
either
altering
or
else
deteining
men
from
trust
,
duty
,
care
,
diligence
:
and
instigating
to
ambition
,
innovation
,
malecontentedness
,
mutiny
,
sedition
,
disobedience
,
&c.
30.
Whether
fatidicall
Astrologie
tend
not
to
be
the
overthrow
of
all
Laws
?
For
why
should
there
be
either
commanding
or
forbidding
;
inviting
or
detetring
;
praysing
or
dispraysing
;
promoting
or
suppressing
;
punishing
or
rewarding
for
all
such
things
as
must
be
done
out
of
a
fatall
necessity
?
31.
Whether
judiciall
Astrologie
works
not
to
confound
all
authorities
,
degrees
,
orders
,
callings
,
and
offices
of
men
?
For
why
should
any
men
be
inferior
,
or
subject
;
that
may
presume
his
stars
have
ordained
him
to
superiority
?
Why
should
he
not
take
riches
wheresoever
he
finds
them
,
since
his
stars
have
promised
him
wealth
upon
all
adventures
?
Will
he
not
take
it
to
be
against
the
dignity
,
and
privilege
of
his
stars
,
to
petition
,
pray
,
wait
,
serve
,
labour
,
travell
,
toyl
,
plow
,
sow
,
obey
submit
,
&
c
?
32.
Whether
the
prediction
,
or
prenotion
of
things
future
,
makes
not
men
more
careless
and
slothfull
,
both
in
publick
affairs
,
and
in
the
works
of
private
callings
?
For
if
they
be
evill
,
does
not
the
fear
of
them
make
men
saint
?
and
if
they
be
good
,
does
not
the
presumption
of
them
make
men
secure
?
How
many
have
let
goe
the
present
substance
,
with
looking
after
the
future
shadow
?
33.
Whether
Physick
or
Medicine
(
the
ordinary
means
of
health
,
being
applyed
according
to
art
)
hath
not
been
greatly
dishonoured
,
yea
and
infected
by
the
charming
cures
of
words
,
syllables
,
sounds
,
numbers
,
characters
,
configurations
,
ligatures
,
suspensions
,
&
c
?
And
whether
these
have
not
provoked
God
to
suspend
his
blessing
and
the
naturall
vertues
of
vegetables
,
and
minerals
?
And
what
Magicall
practitioner
in
Physick
,
but
tempted
God
,
tyred
nature
,
deluded
minds
,
bewitched
bodies
,
and
endangered
souls
?
34.
What
Husbandmen
(
that
regarded
the
Astrologicall
Ephemerides
in
his
rurall
occupation
of
plowing
,
sowing
,
&c.
)
ever
reapt
the
inward
satisfaction
of
his
conscience
;
or
an
outward
harvest
answerable
to
his
expectation
?
but
in
stead
of
filling
either
his
hand
,
or
his
bosome
;
sat
down
empty
of
them
both
.
35.
Whether
the
Magicall
,
Astrologicall
,
Daemoniacall
,
Atheisticall
abuse
of
the
stars
,
against
nature
,
and
providence
;
be
not
the
most
fearfull
sign
and
prognostication
,
that
div●ne
providence
is
putting
an
end
even
to
the
naturall
use
of
the
stars
?
And
that
he
is
near
about
to
shake
the
powers
of
heaven
,
to
make
the
stars
fall
from
heaven
,
to
cause
the
Sun
to
be
darkned
,
and
the
Moon
no
more
to
give
her
light
;
and
to
shorten
these
dayes
,
and
to
bring
to
appearance
the
sign
of
the
Son
of
man
:
that
the
elect
may
not
be
deceived
(
as
the
world
hath
been
)
with
the
lying
signs
of
the
Sons
of
men
.
CHAP.
XVII
.
17.
From
the
propension
to
manners
.
1.
IF
this
be
the
order
of
Astrologicall
judgement
,
to
proceed
from
the
Planets
,
to
the
temper
;
from
the
temper
,
to
manners
;
from
manners
,
to
actions
;
from
actions
,
to
events
:
Now
say
that
this
calculatory
chain
be
not
only
crackt
in
every
linck
,
but
quite
broken
in
the
midst
;
must
not
then
the
way
of
genethliacall
conjectation
needs
be
totally
interrupted
?
2.
Is
not
the
Probleme
in
Physicks
,
become
a
sophism
in
Astrologie
?
sc
.
Whether
the
manners
of
the
mind
doe
follow
the
temper
of
the
body
?
Which
way
doe
they
determine
it
in
the
most
moderate
science
?
Naturally
,
necessarily
,
principally
,
immediatly
,
directly
,
particularly
,
effectually
?
or
else
accidentally
occasionally
mediatly
,
indirectly
,
generally
,
instrumentally
,
potentially
,
dispositively
?
or
how
else
?
Though
something
might
be
admitted
as
concerning
rude
sensuall
appetites
,
meer
animal
affections
,
and
inconsult
or
passions
in
their
prime
motions
,
relishing
altogether
of
the
inferiour
part
,
and
not
yet
brought
within
the
power
of
reason
.
But
as
for
manners
properly
and
exactly
(
which
are
the
elections
,
habits
,
customs
,
acts
,
operations
of
the
rationall
soul
)
may
not
the
morose
judiciaries
be
thus
urged
?
If
manners
proceed
from
,
or
depend
upon
the
elementary
temper
,
or
constitution
;
Then
are
they
not
naturall
principles
,
both
good
,
and
bad
?
In
things
innate
,
have
we
not
the
faculty
,
before
the
function
?
but
in
manners
,
is
not
the
act
before
the
habit
?
Doe
not
manners
by
their
severall
actions
,
oppose
their
severall
kinds
?
Who
sees
not
that
the
good
actions
correct
the
bad
manners
:
and
the
bad
actions
corrupt
the
good
manners
?
Now
things
that
are
generated
,
and
corrupted
by
extrinsecall
actions
;
how
can
they
be
intrinsecall
,
and
naturall
?
Should
not
nature
thus
work
to
confound
it self
?
Should
not
men
have
innate
,
and
in●ite
causes
of
vertues
,
and
vices
;
which
Grace
,
institution
,
education
,
assuefaction
,
&c.
could
not
alter
;
till
the
naturall
temper
be
altered
?
A
mans
manners
may
oft
times
be
contrary
in
the
very
extreams
;
is
his
temper
so
too
?
His
manners
may
change
with
his
age
,
condition
,
private
preferment
,
publick
state
of
times
,
in
a
day
,
in
an
hour
▪
is
his
temper
changed
withall
?
or
else
must
not
his
morall
disposition
be
contrary
to
his
naturall
constitution
?
Must
not
the
body
(
consisting
of
an
influentiall
and
elementary
mixtion
)
be
the
principall
subject
of
ethicks
,
or
morality
:
and
not
the
soul
,
that
consists
of
an
Understanding
,
and
a
will
?
Must
not
a
man
now
be
made
,
and
said
capable
of
,
and
prone
to
manners
(
one
,
or
other
;
more
,
or
less
)
from
sensible
constitution
;
not
reasonable
institution
?
What
need
,
or
use
of
exhortation
,
dehortation
,
praise
,
dispraise
,
reward
,
punishment
?
If
manners
grow
wild
,
and
out
of
the
nature
of
the
soyl
and
be
of
no
good
culture
;
what
hope
or
credit
can
there
be
of
such
?
What
labour
of
vertuous
manners
?
what
struggle
against
the
vitious
?
Are
not
manners
then
most
laudable
and
illustrious
;
when
they
are
clean
contrary
to
a
mans
naturall
temper
,
or
humour
?
Are
not
the
worst
of
manners
thus
made
necessary
,
violent
involuntary
,
ignorantly
acted
,
and
so
excusable
?
Nay
is
not
the
principall
cause
of
nature
,
and
naturall
disposition
,
thus
accused
?
And
hath
not
the
soul
of
man
been
thus
thought
materiall
corporeall
,
drawn
out
of
the
power
of
the
matter
,
living
in
,
and
d●ing
together
with
the
body
?
yea
have
not
the
souls
of
beasts
been
thus
concluded
for
i●dewed
with
manners
;
as
well
as
the
souls
of
men
?
In
a
word
have
not
the
Physiognomists
hereupon
been
bold
to
make
their
morall
judgement
not
only
from
tempers
,
but
of
statures
,
figures
,
features
,
colours
,
&c.
3.
If
the
elementary
temperature
were
admitted
for
one
of
the
generall
,
remote
,
imperfect
and
infirm
causes
of
manners
:
yet
are
there
not
many
much
more
potent
to
correct
and
prevent
both
it
and
them
?
As
God
,
Grace
,
Religion
,
conscience
,
natures
Law
,
reason
,
will
,
Parents
,
nutrition
,
education
,
institution
,
care
,
exercise
,
custome
,
company
,
example
,
humane
Laws
,
ayr
,
climate
,
soyl
,
Physick
;
some
adde
Musick
,
and
make
it
prevalent
for
the
exciting
,
or
remitting
of
affections
and
manners
,
above
the
modulation
or
harmony
of
the
sphears
:
to
their
efficacy
upon
blood
,
choler
,
plague
,
melancholy
,
and
the
like
.
4.
Although
there
might
be
some
generall
operation
of
the
heavenly
bodies
upon
elementary
tempers
and
humours
;
and
so
some
hability
to
passions
,
and
affections
;
and
so
some
proclivity
to
manners
,
and
actions
:
yet
how
know
they
particularly
,
and
wherefore
so
pronounce
they
,
that
it
is
Saturne
that
makes
men
sullen
,
&c.
Jupiter
,
merry
,
&c.
Mars
,
angry
,
&c.
Mercury
,
subtle
,
&c.
Venus
,
wanton
,
&c.
5.
If
there
be
a
temperamentall
consecution
of
inordinate
passions
,
and
affections
;
and
so
a
naturall
disposition
or
proness
to
bad
manners
,
that
flow
mainly
from
the
sensuall
appetite
:
yet
how
can
that
be
said
of
good
manners
;
which
proceed
from
a
rectitude
of
reason
?
Neither
doe
bad
manners
arise
properly
from
the
appetite
of
the
animal
;
but
from
the
assent
of
the
rationall
part
.
So
that
(
good
or
bad
)
what
ever
they
be
from
the
body
,
or
sense
;
manners
they
are
not
,
but
from
the
will
,
and
mind
.
6.
Whether
the
naturall
semination
or
insition
of
a
propensity
or
inclination
to
manners
(
good
,
or
evill
)
be
with
a
subordination
unto
mans
liberty
,
or
freewill
,
either
to
prosecute
,
or
a
verse
?
If
not
,
then
is
all
morall
operation
necessitated
:
if
so
,
then
is
all
Astrogicall
prediction
evacuated
.
7.
Whether
a
mans
will
may
not
give
himself
over
to
other
,
and
worie
manners
,
than
the
Stars
,
and
his
naturall
temperature
incline
him
to
?
And
whether
a
mans
corrupt
will
be
not
excuseable
;
yea
and
the
Devill
himself
idle
,
in
tempting
to
wicked
manners
:
when
as
a
mans
stars
,
and
his
elementary
constitution
are
sufficiently
disposing
him
thereunto
?
8.
Whether
frequent
and
repeated
acts
may
not
beget
an
habit
of
manners
,
and
accordingly
produce
effects
,
without
,
besides
,
against
all
potentiall
influxes
,
influentiall
proclivities
,
seminall
dispositions
,
elementary
inclinations
,
naturall
faculties
,
&c.
9.
Whether
manners
may
not
be
both
intrinsecally
corrected
,
and
extrinsecally
diverted
,
ere
they
produce
actions
:
and
actions
likewise
,
ere
they
incur
the
events
?
especially
the
prognosticated
events
?
And
whether
the
same
manners
alwaies
produce
the
same
actions
;
and
the
same
actions
,
the
same
events
in
all
places
,
and
at
all
times
,
and
to
all
persons
,
and
among
all
Nations
?
And
why
are
vitious
manners
oft
times
fortunate
and
prosperous
,
and
the
vertuous
(
for
the
most
part
)
unfortunate
and
afflicted
?
To
see
a
man
well
morate
,
so
seldome
applauded
,
promoted
,
rewarded
,
&c.
and
a
man
wickedly
morose
,
so
seldom
reproved
,
restrained
,
punished
:
yea
to
see
a
man
well
mannered
so
commonly
caluminated
,
disgraced
,
persecuted
;
and
a
man
ill-mannered
so
usually
justified
,
preferred
,
honoured
:
Surely
this
cross
custome
of
the
world
,
in
all
ages
,
and
among
all
nations
,
is
enough
to
make
us
believe
,
that
either
the
stars
benefick
in
manners
,
are
malefick
in
events
;
or
the
malefick
in
manners
,
are
benefick
in
events
;
or
else
that
there
is
no
prognosticating
by
the
stars
,
from
the
manners
,
to
the
events
.
10.
Wherefore
are
the
Philosophers
(
even
the
Magicall
,
and
Astrologicall
Philosophers
)
so
divided
about
the
causes
of
manners
;
good
,
and
bad
?
As
whether
naturall
,
or
preternaturall
;
intrinsecall
,
or
extrinsecall
;
innate
,
or
adventitious
;
infused
,
or
acquisite
,
&
c
?
If
they
cannot
determine
upon
the
cause
,
why
pronounce
they
upon
the
effect
?
At
the
most
of
their
agreement
;
since
the
stars
work
but
generally
and
indefinitely
to
tempers
and
so
,
they
to
manners
;
and
they
,
to
actions
;
and
they
,
to
events
:
what
particular
determination
can
here
be
made
,
from
the
first
,
to
the
last
?
11.
Whether
the
starry
influences
,
and
(
by
them
)
the
corporall
tempers
,
incline
to
good
manners
,
as
good
:
and
to
the
bad
,
as
bad
?
If
so
,
then
the
formality
of
morall
vertues
,
or
vices
,
must
be
accepted
from
the
matter
,
not
the
form
:
If
not
so
,
but
only
under
the
suggestion
of
some
sensible
,
and
seeming
good
;
then
is
such
a
propension
or
disposition
not
simple
,
reall
,
direct
;
but
only
apparent
,
accidentall
,
indirect
.
12.
Whether
the
stars
(
acting
upon
the
elementary
temperature
)
incline
more
strongly
and
powerfully
to
good
,
or
to
bad
manners
?
If
to
bad
,
how
agrees
that
with
their
Philosophy
?
if
to
good
,
how
agrees
that
with
our
divinity
?
If
to
good
,
why
are
most
mens
manners
so
bad
?
if
to
bad
,
how
are
the
stars
themselves
to
be
excused
?
13.
From
the
equality
,
or
inequality
of
the
elementary
mixtion
;
or
from
the
felicity
,
or
infelicity
of
naturall
temperament
,
may
be
hoped
,
or
feared
,
either
health
,
or
sickness
;
longer
,
or
shorter
life
;
without
the
help
of
a
prognosticating
art
.
But
what
physicall
causes
can
they
make
hence
of
manners
?
when
as
the
experience
of
all
places
,
and
ages
tell
us
,
that
the
more
valetudinary
▪
have
commonly
been
the
more
vertuous
:
and
the
more
valid
,
the
more
vitious
.
14.
What
s
the
reason
,
that
children
(
in
manners
)
doe
for
the
most
part
assimulate
their
Nurses
;
more
than
their
mothers
?
Is
there
a
constellation
more
intimately
tempering
,
and
forcibly
inclining
,
from
the
Nurses
milk
;
than
from
the
mothers
blood
?
15.
What
vertue
have
the
ordinary
influences
of
the
Stars
upon
heroicall
tempers
and
manners
?
And
whether
heroicall
manners
,
or
actions
,
were
never
exercised
by
any
,
but
those
of
heroicall
tempers
?
16.
Whether
all
are
born
under
the
same
stars
,
and
constellations
;
and
are
of
the
same
naturall
tempers
,
and
constitutions
;
that
have
the
like
propensity
to
manners
,
or
morall
qualities
,
and
actions
?
Et●e
contra
.
17.
If
a
man
may
judge
of
the
manners
,
by
the
Planets
,
may
he
not
likewise
ghess
at
the
Planets
,
by
the
manners
?
Now
(
by
their
manners
)
under
what
Planets
would
one
judge
the
Planetarians
themselves
(
a
many
of
them
)
to
be
born
,
but
under
a
conjunction
of
all
the
Maleficks
,
that
are
named
in
their
Art
?
18.
Whether
(
for
manners
)
we
may
not
universally
measure
Magicians
,
Astrologers
,
Diviners
,
Sooth-sayers
,
&c.
by
such
marks
of
Infidelity
.
Idolatry
,
superstition
,
atheisin
,
profaness
,
hypocrisy
,
wherewith
they
are
sufficiently
as
well
as
deservedly
branded
by
the
Holy
Ghost
himself
?
Deut.
18
14.
2
Kings
17.
17.
Jer.
10.
2.
3.
&
14.
14.
&
29.
89.
Ezek.
13.
7.
&
21.
21.
Mich.
3.
11.
Acts
8.
21
22
,
23.
&
13.
10.
19.
Whether
covetousness
,
or
desire
of
filthy
lucre
,
be
not
(
as
it
hath
alwaies
been
)
the
cause
,
or
end
of
setting
up
the
divining
,
or
predicting
trade
?
Mich.
3.
11.
Acts
8
▪
19
,
20.
&
16.
16.
&
19.
13
,
14
24
,
25.
1
Pet.
2.
15.
20.
If
Gods
counsels
(
for
his
gubernation
of
the
world
)
be
written
in
the
heavens
,
or
to
be
read
in
the
stars
:
how
chance
then
that
he
chose
Pagans
,
Infidels
,
Idolaters
,
Atheists
,
Apostates
,
Hereticks
,
Impostors
(
all
his
enemies
)
to
be
his
privy
Counsellours
;
and
made
them
to
be
the
chief
masters
,
and
doctours
of
that
kind
of
skill
?
whereas
he
concealed
such
his
secrets
from
his
Servants
,
the
prophets
;
neither
once
imployed
them
(
his
Prophets
,
Apostles
,
faithfull
Ministers
)
about
the
revealing
of
his
pleasure
(
to
his
Church
,
or
children
)
from
thence
;
or
after
that
way
.
21.
With
what
indelible
characters
of
infamy
have
the
Historians
,
and
even
the
profane
Poets
,
branded
them
of
this
way
?
And
whether
they
have
not
justly
inured
them
,
and
with
what
sponges
will
they
wipe
those
blots
away
?
22.
How
agree
these
two
together
,
the
austere
and
rigid
abstinence
spoken
of
;
and
the
incestuous
and
filthy
congression
practised
by
some
of
the
old
Magicians
?
And
in
which
of
the
twayn
have
they
been
imitated
by
a
many
of
the
new
?
23.
Why
have
the
more
sober
of
the
antient
Philosophers
observed
such
a
difference
,
and
made
such
distinction
betwixt
the
morall
,
and
the
magicall
Philosophie
,
Theologie
,
Religion
:
if
there
be
the
least
of
laudable
morality
suitable
with
such
an
art
?
24.
Whether
a
maker
of
predictions
,
or
prognostications
,
makes
any
conscience
of
speaking
more
than
truth
?
For
how
easily
doe
men
then
prophecy
or
presage
(
and
that
with
peremptoriness
,
and
confidence
)
after
they
are
once
past
the
fear
,
or
shame
of
lying
?
or
have
taken
to
themselves
a
liberty
of
ghessing
,
suspecting
,
promising
,
threatning
,
warning
,
encouraging
,
&c.
And
whether
such
an
arrogated
liberty
or
licentiousnes
,
hath
not
alwaies
proceeded
from
certain
corrupt
affections
,
passions
,
properties
,
manners
,
customs
,
habits
?
As
pride
,
and
vain
glory
,
to
be
thought
discovering
,
and
foreseeing
:
ambition
,
to
be
consulted
by
States
,
and
Potentates
;
since
they
can
consult
with
Stars
,
and
Planets
;
Covetousness
,
in
seeking
,
by
telling
others
fortunes
,
only
to
raise
their
own
;
envy
,
in
imprecating
evill
to
their
enemies
;
Flattery
,
in
soothing
up
such
as
they
seem
to
affect
;
peevishness
,
in
being
discontented
with
the
present
whether
private
or
publik
state
;
Faction
,
to
make
sides
,
and
parties
confident
,
or
diffident
,
in
troublesome
and
distracted
times
;
domineering
tyranny
,
to
awe
other
mens
consciences
,
or
affections
;
or
else
idle
curiosity
,
to
befool
their
own
wits
,
and
fancies
.
25.
Whether
(
among
all
people
,
the
most
savage
,
and
barbarous
)
Magicians
have
not
been
most
superstitious
?
I
speak
it
not
only
in
regard
of
their
implicite
covenanting
,
faith
,
vehement
imagination
,
preparation
,
fabrication
,
operation
,
or
vain
observation
of
Stars
,
meteors
,
elements
,
prodigies
,
accidents
:
but
that
there
cannot
pass
by
them
a
man
,
a
beast
,
a
bird
,
a
flye
,
a
fish
,
a
reptile
;
nay
they
cannot
set
their
eye
upon
a
tree
,
a
leaf
,
a
flower
,
a
minerall
,
a
stone
,
a
shell
,
a
block
,
or
a
chip
;
but
that
they
must
needs
be
taking
speciall
notice
of
it
(
or
some
rarity
in
it
)
for
a
mirable
of
nature
,
a
constellated
fabrick
,
a
resemblancing
configuration
,
or
a
prodigious
wonder
,
and
portentuous
;
and
precisely
assigned
to
presagition
.
26.
Whether
Astrologicall
Authors
,
or
Magicall
Translators
,
be
not
the
vilest
slanderers
,
and
the
basest
flatterers
in
the
world
?
The
vilest
slanderers
,
because
they
cannot
name
a
man
,
but
with
the
parentheticall
contumely
(
of
ignorance
,
silliness
,
stupidity
,
&c.
)
if
he
doe
but
undertake
to
contradict
them
,
in
the
unlawfulness
,
and
abuses
of
their
art
.
And
the
basest
flatterers
;
because
they
cannot
mention
a
man
(
that
is
any
thing
inclining
,
or
conniving
)
but
with
ample
,
and
oft
repeated
paraphrases
(
of
his
high
learning
,
dignity
,
degree
,
&c.
)
yea
though
,
he
would
seem
to
moderate
them
(
if
he
proves
not
to
contradict
them
)
in
that
very
point
,
and
particular
,
whereupon
they
cite
him
.
27.
Whilst
the
new
Magicall
Astrologers
(
with
no
little
pride
,
vanity
,
and
errour
)
make
it
their
whole
study
and
labour
not
only
to
vindicate
the
old
Astrologicall
Magicians
from
properties
of
Idolatry
,
superstition
,
atheisin
,
heresy
,
sorcery
,
impiety
,
&c.
But
to
have
all
the
contrarieties
attributed
unto
them
,
and
that
in
the
highest
measures
and
degrees
:
how
many
of
those
very
properties
,
doe
they
deserve
(
even
from
sound
and
sober
censure
)
to
have
imputed
to
them
,
for
their
pains
?
28.
What
colloguing
,
or
colluding
garb
,
or
guise
is
this
of
the
Genethliacks
(
is
it
not
notorious
to
be
read
in
their
writings
,
as
well
as
observed
in
their
workings
?
)
That
when
they
are
countenanced
,
or
connived
at
by
Superior
powers
;
when
they
are
suffered
so
to
mislead
the
vulgar
,
as
to
impute
them
to
be
the
monitors
of
providence
;
when
their
art
is
grown
to
be
admired
,
and
their
persons
,
and
practices
applauded
,
by
profane
men
,
and
fools
;
when
they
are
both
wooed
,
and
well
hired
by
the
wealthy
,
and
unwise
:
Then
fall
they
(
with
a
courage
,
and
confidence
)
to
calculate
,
and
cast
the
nativity
,
&c.
And
now
they
have
inspected
most
accuratly
,
and
found
all
the
hylegiall
places
strong
,
and
well
constituted
;
all
the
apheticks
safe
and
sound
;
and
there
's
no
fear
at
all
,
but
that
you
may
live
long
and
happily
by
the
celestiall
dedesignment
.
For
the
Planets
(
that
lord
it
)
are
benefick
,
fortified
in
their
proper
houses
,
essentiall
dignities
,
positures
,
motions
,
aspects
influences
,
irradiations
,
significators
,
dispositors
,
promissors
,
&c.
without
any
opposition
,
or
interposition
of
Maleficks
;
or
if
any
such
be
(
crept
in
by
chance
)
yet
are
they
not
dominant
,
prevalent
,
or
much
to
be
regarded
.
Yet
if
it
be
not
very
much
to
their
own
satisfaction
from
you
;
as
well
as
yours
,
from
the
starres
:
then
are
the
Planets
(
for
a
scruple
to
him
that
comes
off
so
poorly
)
somewhat
humbled
,
afflicted
,
infirmed
,
impedited
,
peregrine
,
combust
,
in
detriment
&c.
But
if
it
be
c●ean
contrary
betwixt
him
and
you
;
then
flings
he
the
figure
in
despight
:
and
now
is
the
Planetary
more
malignant
or
malefick
(
if
hee
may
be
permitted
)
than
are
all
the
Planets
themselves
.
And
now
(
by
his
own
will
)
shall
the
Planets
be
,
not
deities
,
but
Cacodaemons
;
and
their
Houses
,
not
fortunes
but
infortunes
;
and
their
effects
,
not
a
jot
auspicious
,
but
utterly
dissastrous
.
And
the
whole
conjunction
(
if
this
significator
may
be
credited
)
shall
speak
,
not
more
of
your
perill
and
ruine
,
than
to
your
shame
and
disgrace
.
But
be
of
good
comfort
,
while
he
presages
your
manners
from
your
birth
,
he
bewrayes
his
own
life
throughout
,
&c.
29.
Is
not
this
also
another
property
of
a
Planetarian
(
being
consulted
)
to
trouble
his
own
answer
,
and
confound
his
own
sentence
,
and
through
an
ambagicall
circumlocution
of
words
and
termes
,
to
presume
his
errour
indeprehensible
;
and
then
to
be
the
more
peremptory
in
pronouncing
.
Otherwise
to
propound
things
with
such
involution
and
reservation
,
as
that
either
nothing
can
be
made
of
them
;
or
else
that
his
own
intention
or
anothers
interpretation
,
may
draw
them
to
what
either
of
them
hath
a
mind
,
or
fancy
.
And
lastly
to
leave
the
Consultor
in
a
wood
,
or
mist
;
and
so
send
him
away
in
such
an
indifferency
,
or
ambiguity
of
promises
,
as
that
which
way
soever
they
chance
to
fall
out
,
yet
something
may
be
objected
and
accepted
,
as
foretold
?
30.
Whether
their
envy
,
and
malice
against
Gods
Ministers
be
not
the
inseparable
property
of
all
Mag-astro-mancers
?
For
who
can
expect
other
,
than
that
they
should
perversly
oppose
the
preachers
of
that
word
,
that
so
expressly
opposes
them
?
How
should
they
impose
upon
mens
faiths
with
vain
hopes
,
or
terrifie
mens
consciences
with
needless
fears
:
if
that
Truth
(
which
is
the
only
rule
of
Faith
,
and
guide
of
conscience
)
be
preached
without
interruption
?
As
it
ever
hath
been
,
so
it
ever
will
be
(
as
well
from
the
nature
of
the
profession
,
as
from
the
manners
of
the
person
)
Jannes
and
Jambres
must
be
resisting
Moses
:
and
Magus
and
Elymas
,
St.
Peter
,
and
St.
Paul
.
And
therefore
(
while
they
remain
such
)
no
other
is
to
be
hoped
,
but
that
these
pretending
Artists
will
still
be
ignorant
in
their
pretences
,
proud
in
their
ignorance
,
malicious
in
their
pride
,
and
pernicious
in
their
malice
,
not
only
to
the
Church
,
but
also
to
the
Common-wealth
.
31.
What
arrogant
conceit
,
and
custome
of
theirs
,
is
this
,
so
generall
among
Magicians
and
Astrologers
?
to
be
so
proud
and
vaunting
of
their
Art
or
Science
,
as
to
account
and
proclame
all
other
(
both
Arts
and
Arts-men
)
for
ignorant
,
unlearned
,
&c.
especially
if
they
once
come
but
into
competition
,
or
stand
but
in
the
least
opposition
to
them
and
theirs
.
When
as
theirs
(
at
most
,
and
best
)
are
but
difficult
vanities
,
abstruse
trifles
,
or
learned
follies
:
and
so
have
been
alwayes
called
,
and
accounted
by
the
best
and
most
learned
men
.
But
with
what
impudent
forehead
doe
they
object
,
and
reproach
all
men
of
other
Sciences
for
ignorant
?
because
not
precisely
(
peradventure
)
versed
in
,
or
not
superstitiously
affected
with
the
phantasticall
formes
and
tenors
of
an
aery
,
and
unwholsome
speculation
,
when
as
even
they
are
not
able
to
vindicate
themselves
from
ignorance
in
their
own
art
.
Neither
as
touching
the
names
of
the
Stars
,
their
nature
,
substance
,
magnitude
,
number
,
position
,
motion
,
influences
and
effects
:
whether
upon
Elements
,
stones
,
metalls
,
trees
,
herbs
,
living
creatures
,
or
especially
reasonable
Souls
.
How
often
(
I
would
I
could
say
ingenuou●ly
)
have
the
skilfullest
of
their
Artists
complained
of
their
fellows
ignorance
:
and
confessed
their
own
?
And
therefore
let
no
man
lay
to
heart
the
audacious
and
scurrilous
calumnies
and
exprobrations
of
the
ignorance
of
Peripetaticks
,
naturall
Philosophers
,
Moralists
,
Fathers
,
Councills
,
Schoolmen
,
Casuists
,
Divines
,
Lawyers
,
Physicians
:
since
it
is
their
proper
garb
and
gift
to
be
so
bitterly
invective
(
and
not
without
cause
)
one
against
another
for
the
very
same
.
32.
Where
is
the
Man
in
the
Moon
,
modified
or
qualified
with
manners
,
fit
for
magicall
operation
?
I
mean
such
an
one
as
the
pretenders
to
it
,
pretend
to
require
.
Even
the
man
that
is
dignified
to
this
so
sublime
vertue
and
power
.
Not
overwhelmed
by
too
much
commerce
with
the
flesh
,
not
busied
abo●●
the
sensible
soul
of
the
body
:
But
leaving
carnall
affections
,
frail
sense
,
and
materiall
passions
;
and
ascending
to
an
intellect
pure
and
conjoyned
with
the
powers
of
the
Gods
.
What
are
those
dignifications
of
his
,
which
nature
,
desert
,
and
a
certain
religious
art
doe
make
up
?
Where
is
his
naturall
dignity
,
in
the
best
disposition
of
the
body
,
and
its
organs
:
not
obscuring
the
Soul
with
any
grossnesse
,
and
being
without
all
distemper
,
&c.
But
(
in
defect
of
that
)
who
so
is
such
an
one
,
that
recompences
the
defect
of
nature
by
education
,
and
the
best
ordering
and
prosperous
use
of
naturall
things
,
untill
he
become
compleat
in
all
intrinsecall
and
extrinsecall
perfections
?
Where
is
his
dignity
in
learning
and
practice
?
and
how
is
that
meritorious
?
who
(
of
them
)
applies
his
soul
to
contemplation
;
and
to
convert
it self
into
it self
?
and
is
not
prohibited
by
passions
opposing
him
from
his
birth
,
and
vain
imaginations
,
and
immoderate
affections
?
And
who
(
among
them
all
)
is
a
man
perfect
in
the
sacred
understanding
of
religion
,
in
piously
and
most
constantly
meditating
on
it
,
and
believing
without
doubting
;
or
such
an
one
on
whom
the
authority
of
holy
Rites
,
and
nature
,
hath
conferred
dignity
above
others
;
and
one
whom
the
divine
powers
contemn
not
?
Such
an
one
peradventure
may
work
wonders
:
But
is
not
such
an
one
,
a
wonder
himself
?
And
will
they
blame
us
,
if
we
credit
not
the
Art
,
till
they
produce
us
such
an
Artist
as
themselves
would
seem
to
require
?
when
should
magicall
operation
be
adventured
on
,
if
it
were
let
alone
till
this
black
Swan
be
found
out
?
'T
is
their
own
task
,
and
till
they
absolve
it
,
they
must
give
us
leave
to
tell
them
in
their
own
words
,
Whosoever
beyond
the
authority
of
his
office
,
without
the
merit
of
sanctity
and
learning
,
beyond
the
dignity
of
nature
and
education
,
shall
presume
to
work
any
thing
in
Magick
,
shall
work
in
vain
,
and
deceive
both
himself
,
and
those
that
believe
in
him
,
and
with
danger
incurre
the
displeasure
of
the
divine
powers
.
And
we
take
leave
to
tell
them
(
according
to
our
own
truth
)
that
if
a
man
be
indeed
so
dignified
,
or
qualified
(
and
those
qualities
,
properties
or
manners
be
soundly
true
,
and
rightly
good
)
it
is
hard
for
such
an
one
,
to
be
a
Contemplator
;
but
impossible
(
as
such
an
one
)
to
be
an
operator
in
Magick
.
CHAP.
XVIII
.
18.
From
the
fatuity
of
Fate
.
1.
WHether
the
very
word
,
tearm
,
or
name
of
Fate
and
Fortune
,
be
not
of
Paganish
origination
;
and
withall
,
of
superstitious
derivation
and
acception
?
As
Fate
or
fatation
,
from
praefation
or
fore
speaking
.
And
(
I
pray
)
whose
speaking
?
not
Gods
,
but
the
starres
;
nay
,
not
the
starres
,
but
the
constellated
Oracles
:
For
these
were
the
first
Faticanes
,
and
their
hills
,
or
cells
,
the
first
Vaticanes
that
ere
were
heard
of
.
Although
I
rejoyce
not
much
in
etimologizing
,
neither
do
account
an
argument
from
the
Notation
to
be
very
strong
,
especially
in
names
of
humane
imposition
:
Yet
something
may
(
not
amisse
)
be
affirmed
or
denyed
,
from
the
notation
of
the
name
(
though
it
be
not
so
exquisite
,
but
allusive
only
)
keeping
the
principall
letters
,
and
comming
neer
to
the
nature
of
the
thing
.
Let
them
therefore
give
me
leave
a
little
to
play
upon
the
word
:
and
if
they
will
undertake
to
doe
otherwise
;
let
others
judge
if
they
be
not
more
ridiculous
.
Fatum
à
fando
;
vates
,
quasi
fates
,
à
fando
,
vel
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fatuus
à
fando
.
Fate
,
and
Fatories
,
and
Fatiloquists
,
and
Fooles
,
all
taken
from
talking
they
know
not
what
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
why
any
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
not
all
rather
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
in
as
much
as
fatidicall
men
,
and
Fooles
,
both
fore-speak
many
things
,
but
fore-see
nothing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
of
making
furious
and
phantasticall
both
connexions
and
Predictions
;
vel
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
supposing
the
hand
or
power
of
the
Moon
,
or
coelestiall
bodyes
,
to
be
therein
;
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doubting
whether
the
coelestialls
doe
signifie
or
presage
any
such
thing
,
yea
or
no
;
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
whether
moneths
,
or
dayes
,
or
years
,
doe
indeed
distribute
such
things
as
they
prognosticate
;
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
there
be
any
such
part
or
lot
indeed
;
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
there
be
any
such
thing
asFate
in
destiny
remaining
;
vel
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thing
not
coherent
,
congruous
,
convenient
,
necessary
.
But
why
not
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rather
than
of
all
the
rest
?
save
that
there
is
nothing
in
this
their
fatall
Destinie
,
to
be
loved
or
desired
.
Sic
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quare
non
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aeque
ac
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Take
them
one
as
well
as
another
,
and
then
they
note
all
together
,
that
Fate
may
as
easily
be
occurred
,
and
prevented
,
as
that
it
must
necessarily
have
its
fact
or
finishing
.
And
that
it
may
as
well
be
passed
by
,
as
passe
upon
.
Sic
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
happening
any
way
;
vel
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
every
ones
own
fabricating
or
making
;
vel
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
a
thing
(
at
best
)
but
in
a
mans
vowes
,
wishes
,
or
desires
,
rather
than
in
any
reality
.
Sic
Fortuna
quasi
vortuna
,
à
vertendo
,
of
turning
every
way
.
Vel
quasi
forte
una
;
peradventure
something
,
peradventure
something
,
peradventure
nothing
.
But
to
cease
from
descanting
upon
names
,
the
very
nature
of
both
these
hath
alwaies
caused
the
learnd
to
call
them
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
most
vain
and
foolish
things
of
themselves
,
that
a
man
could
either
fear
or
confide
in
.
2.
Whether
Fate
or
Fortune
ought
once
to
be
named
among
Christians
?
And
how
many
eminent
Saints
of
Gods
Church
have
retracted
,
and
repented
that
ever
they
have
so
done
?
And
how
ma-many
of
them
have
,
and
do
daily
warn
men
to
be
wary
,
how
they
rake
the
heathenish
termes
out
of
their
ashes
,
and
translate
them
into
the
Church
of
Christ
?
Not
that
they
are
litigious
about
termes
,
or
scrupulour
of
titles
:
But
because
the
word
of
God
hath
not
a
word
,
nor
a
syllable
,
nor
a
sound
,
nor
a
signification
of
either
of
them
;
if
it
be
rightly
translated
or
understood
.
And
because
neither
of
them
can
be
of
any
edification
to
the
Church
of
God
:
but
the
use
of
them
is
a
prophanation
both
of
his
Word
and
Church
.
3.
Whether
there
be
any
such
thing
as
Fate
in
nature
,
or
in
the
world
?
And
whether
they
that
determine
for
it
,
doe
aptly
distinguish
it
:
or
in
the
determination
abstract
and
exempt
it
from
the
very
hethenish
originall
and
acceptation
?
And
whether
all
their
distinctions
of
Fate
be
able
to
discern
it
,
for
a
solide
and
sober
truth
,
in
any
part
or
respect
?
The
Theologicall
fate
is
abusive
;
for
that
's
not
paganish
fate
,
but
divine
providence
.
The
Naturall
fate
is
superfluous
;
for
that
need
be
called
no
more
but
natures
common
order
.
The
Stoicall
fate
is
superstitious
,
for
that
binds
all
things
,
persons
,
actors
,
(
in
heaven
or
earth
)
to
an
ineluctible
necessitie
.
The
Chaldaicall
,
Mathematicall
,
or
Genathliacall
fate
is
worse
than
all
the
rest
,
as
adding
to
them
all
a
sydereall
or
constellationall
fancy
.
But
what
kind
of
Fate
call
they
that
which
they
make
to
sit
in
the
middle
,
and
as
it
were
hover
in
the
balance
,
betwixt
the
desultory
levity
of
an
indifferent
casualty
;
and
the
presultory
temerity
of
an
urging
,
and
inevitable
necessity
?
4.
Whether
Fate
or
Fortune
doe
not
mutually
take
away
one
another
?
For
necessity
and
contingency
have
alwayes
been
held
as
contraries
and
inconsistents
.
Else
to
what
end
were
all
those
disputes
betwixt
the
Stoicks
and
the
Epicures
?
But
why
then
doe
so
many
Authors
speak
of
both
these
so
promiscuously
?
And
why
doe
our
Fataries
,
and
Fortunaries
so
confound
them
:
especially
in
their
prognostications
,
or
predictions
?
5.
Whether
the
Philosophers
have
been
more
serious
than
the
Poets
,
about
the
series
of
Fate
?
As
for
the
Poets
,
what
child
smiles
not
to
read
the
pretty
fictious
of
the
three
Fates
,
or
fatall
Sisters
;
Clotho
,
Lachesis
,
and
Atropos
;
yea
,
or
of
Nova
,
Decima
,
and
Morta
;
and
of
their
names
,
derivations
,
progenie
,
order
,
and
offices
?
As
for
the
Philosophers
(
Stoicks
and
Epicures
,
)
It
were
long
to
tell
,
how
featly
they
have
tost
both
Fate
and
Fortune
,
too
and
fro
in
their
sundry
argumentations
,
assertions
,
definitions
,
descriptions
,
opinions
,
&c.
But
(
better
than
all
their
earnest
)
it
is
excellent
sport
which
they
make
(
in
their
Mythologies
,
Apologies
,
Hieroglyphicks
,
&c.
)
with
Fortunes
wheel
and
horn
on
the
one
hand
:
and
Fates
Distaffe
and
Spindle
on
the
other
.
6.
Whether
argue
the
more
strongly
;
the
Stoicks
against
Fortune
,
or
the
Epicures
against
Fate
?
Me
thinks
the
Stoicks
(
for
all
their
gravity
)
doe
but
rayle
,
when
they
call
her
the
Goddess
of
fools
,
an
empty
name
,
a
versatile
wind
,
a
short
Sunshine
,
a
sudden
tempest
,
a
muddy
torrent
,
a
fools
paradise
,
a
labyrinth
,
&c.
Reproaching
her
for
blind
,
deaf
,
mad
,
brutish
,
instable
,
treacherous
,
envious
,
cruell
&c.
Querulously
accusing
her
for
playing
with
her
own
gifts
;
and
sporting
her self
with
humane
mortality
and
misery
;
turning
all
things
upside
down
,
corrupting
her
own
nature
,
or
rushing
upon
her
very
self
,
repenting
of
her
good
,
rejoycing
at
her
evill
,
taking
the
stronger
part
;
regarding
not
vertue
,
but
power
;
answering
those
more
,
that
dare
,
than
that
implore
her
;
carrying
on
things
against
reason
,
prudence
,
counsell
,
vertue
;
most
deceiving
,
where
she
is
most
trusted
;
fooling
all
she
fosters
;
smiling
and
killing
at
once
;
tampering
her
hony
with
poyson
;
immoderate
both
in
good
and
evill
;
strangling
at
last
her
own
nurselings
;
exalting
and
depressing
;
giviving
and
taking
;
dealing
indiscriminatly
;
satisfying
the
greedy
,
more
than
the
needy
;
giving
unto
many
too
much
,
to
none
enough
;
now
a
mother
,
now
a
stepdame
;
when
most
flourishing
or
flattering
,
most
feeble
;
and
making
but
the
more
unhappy
,
for
having
been
acquainted
with
her
happiness
.
But
(
in
my
mind
)
the
Epicures
(
for
all
their
levity
,
)
reason
better
.
For
though
they
might
return
the
many
invectives
against
Fortune
upon
Fate
,
yet
they
soberly
argue
thus
;
If
there
be
necessitating
and
enforcing
fatation
upon
things
,
must
not
such
a
thing
be
done
by
a
man
,
whether
he
be
instructed
or
exhorted
to
it
or
no
?
nay
,
shall
he
not
doe
it
whether
he
will
himself
or
no
?
Is
not
the
destinating
decree
enough
to
bring
all
things
about
,
although
there
were
neither
command
,
nor
care
to
goe
about
it
?
Does
it
not
robb
all
rationall
creatures
of
mind
,
will
,
counsell
,
deliberation
,
to
tye
them
up
to
inevitable
necessitie
?
How
then
are
their
proper
motions
reserved
,
not
only
to
rationalls
,
but
to
every
moving
creature
?
What
naturall
series
of
causes
can
there
be
betwixt
intellectualls
,
rationalls
,
spiritualls
,
animals
,
inanimates
,
and
artificialls
?
Is
it
not
ridiculous
,
to
make
an
indissoluble
series
,
or
conjunction
of
causes
,
where
(
besides
a
deity
)
reason
,
and
accident
are
ever
and
anon
making
an
interruption
?
Who
will
say
,
that
all
things
are
concludedby
,
and
included
under
Fate
?
Is
there
not
much
arbitrariness
,
whether
one
man
will
beget
another
,
or
no
?
and
much
more
,
whether
one
man
will
kill
another
,
or
no
?
How
can
there
be
so
much
as
a
naturall
fate
or
necessity
over
men
,
when
we
see
they
are
not
all
carryed
one
way
:
as
things
of
one
nature
or
kind
(
beasts
,
birds
,
fishes
,
flyes
)
are
?
but
men
(
although
of
one
nature
)
are
carryed
diversly
,
as
their
wits
and
affections
lead
them
.
Were
people
have
sundry
Lawes
,
and
they
duly
executed
;
how
are
they
led
along
by
their
convenient
edicts
,
rather
than
by
the
fatall
decree
of
the
Starres
?
Are
the
lawes
of
men
and
fate
repugnant
?
and
are
these
more
prevalent
than
they
?
If
all
things
be
necessarily
bound
under
Fate
;
what
can
be
subject
to
reason
,
will
,
nature
,
occasion
,
time
,
manners
,
prudence
,
counsell
,
society
,
contingency
,
casualty
?
Must
not
mens
sins
and
vices
be
necessary
also
,
and
inforced
?
Why
should
he
be
punished
for
offending
,
that
is
not
able
to
resist
an
impelling
force
?
Is
he
to
be
blamed
,
that
is
not
of
his
own
power
?
we
may
commend
vertue
,
but
what
praise
of
the
vertuous
,
not
so
by
labour
and
industry
,
but
by
fate
and
necessity
?
Doe
not
the
Authors
of
Fate
goe
,
and
come
;
speak
,
and
keep
silence
;
offer
,
and
forbear
;
consult
,
and
deliberate
;
procure
,
and
prevent
;
exhort
,
and
dehort
,
praise
,
and
dispraise
;
reward
,
and
punish
?
and
why
should
they
doe
all
this
,
if
they
did
believe
their
own
doctrine
of
Destiny
?
Why
should
men
study
or
labour
,
if
their
fate
be
sufficient
to
make
them
both
wise
and
rich
?
How
many
things
are
not
as
the
Fates
will
but
as
we
will
our selves
?
Have
the
Fates
determined
that
a
man
shall
have
children
,
that
will
not
marry
,
nor
once
touch
a
woman
?
that
he
shall
be
wise
,
that
will
not
learn
?
that
he
shall
be
liberall
,
that
will
not
give
?
that
he
shall
be
drowned
,
that
will
not
come
neer
the
warer
?
that
he
shall
dye
in
a
strange
Country
that
will
not
travell
?
If
Fate
have
appointed
a
wound
,
or
a
disease
to
the
body
,
is
there
not
a
medicine
and
meat
to
cure
it
?
but
if
it
could
intend
any
evill
upon
the
soul
or
mind
,
yet
is
there
not
education
,
and
discipline
to
prevent
it
?
Many
things
may
be
effected
besides
nature
:
may
they
not
much
more
then
besides
Fate
?
If
every
man
may
fabricate
his
own
Fortune
,
why
not
also
contrive
his
own
Fate
?
If
Fate
had
never
had
name
,
or
nature
,
or
power
,
would
things
have
fallen
out
otherwise
than
they
doe
fall
out
?
why
then
should
Fate
be
inculcated
,
since
(
without
Fate
)
there
is
Nature
and
Fortune
,
to
which
all
things
(
necessary
or
casuall
)
may
be
aptly
referred
?
In
this
old
Philosophicall
dispute
,
what
easie
Moderator
would
not
give
this
censure
?
That
either
side
hath
said
sufficient
,
to
overthrow
his
Adversaries
opinion
;
but
neither
of
them
enough
to
establish
his
own
.
7.
Hath
not
the
constellatory
Fatation
introduced
so
many
starry
Gods
into
the
world
?
Yea
,
made
so
many
providentiall
,
and
tutelary
Gods
and
Goddesses
(
some
Select
,
others
Ascriptitious
)
to
have
a
hand
in
the
whole
administration
of
the
Universe
?
But
particularly
so
many
Geniall
or
Genitall
Gods
and
Goddesses
,
and
their
sundry
ordinations
and
offices
at
every
mans
geniture
.
As
of
Janus
,
Jupiter
,
Saturn
,
Genius
,
Mercury
,
Apollo
,
Mars
,
Vulcan
,
Neptune
,
Sol
,
Orcus
,
Liber
Pater
,
Tellus
,
Ceres
,
Juno
,
Lucina
,
Fluona
,
Luna
,
Diana
,
Minerva
,
Venus
,
Vesta
.
Moreover
,
Vitumnus
,
Sentinus
,
Mens
,
Mena
,
Iterduca
,
Domiduca
,
Abaona
,
Adeona
,
and
Dea
Fatua
too
,
not
of
the
least
ordination
and
operation
,
either
in
the
birth
,
or
life
,
or
death
?
And
no
marvell
that
they
make
so
many
Consent-Gods
goe
to
the
fate
of
a
Man
:
when
they
will
have
so
many
to
be
busie
about
the
fate
of
an
herb
.
As
Seia
fatally
president
of
the
sowing
;
Segetia
or
Segesta
,
at
the
comming
up
of
the
Corn
;
Nodotus
or
Nodinus
,
at
the
knitting
or
knotting
;
Volutina
,
at
the
involving
of
the
leaves
;
Batellina
or
Datellea
,
at
the
opening
of
the
blade
;
Proserpina
at
the
budding
;
Hostilina
,
at
the
equall
shaping
of
the
eare
;
Flora
,
at
the
flourishing
;
Lasturtia
,
at
the
nourishing
;
Tutilina
,
in
the
keeping
;
Matuta
,
or
Matura
,
at
the
ripening
;
Messia
,
at
the
mowing
;
and
Runcina
,
not
only
at
the
weeding
,
but
at
the
plucking
up
by
the
roots
.
8.
Whether
Fate
be
one
or
many
?
If
it
be
one
simply
,
then
what
needs
any
reduction
?
if
it
many
,
why
is
it
not
reduced
to
one
?
And
then
in
vain
is
that
done
by
many
,
which
may
be
done
by
one
:
and
it
is
prophane
,
l
to
ascribe
that
to
many
,
which
ought
to
be
a
scribed
to
one
.
If
it
be
one
truly
,
then
is
it
undivided
in
it self
,
and
divided
from
all
others
:
which
how
can
that
which
is
a
series
,
or
connexion
of
so
many
things
be
?
especially
having
its
inherence
in
movables
or
mutables
.
If
it
be
but
one
accident
,
why
should
it
imply
all
under
a
necessity
?
If
it
be
but
one
by
aggregation
,
collection
,
connexion
,
so
are
things
fortuitous
as
well
as
fatall
.
Besides
,
such
an
unity
is
in
the
meanest
degree
of
entity
.
Wherefore
then
should
it
order
,
and
subordinate
things
of
a
more
perfect
degree
then
it self
?
If
it
be
many
,
or
a
multiplicity
;
then
is
it
unequall
,
indeterminate
,
uncertain
,
and
next
to
a
nullity
.
If
it
be
one
,
why
then
so
they
make
it
do
diverse
,
according
to
divers
conjuctions
and
constellations
?
If
it
be
many
,
how
can
they
make
any
certain
and
particular
pronouncing
upon
it
?
9.
Whether
that
they
call
Fate
,
be
in
the
first
,
or
among
the
second
Causes
?
If
in
the
first
,
that
is
as
much
as
to
make
it
equall
unto
God
:
If
among
the
second
,
then
is
it
inferiour
unto
man
.
For
among
second
causes
,
and
especially
in
involuntary
actions
,
and
all
such
as
fall
under
humane
counsell
and
deliberation
;
the
intellectuall
mind
,
and
rationall
will
,
hath
no
superiour
.
And
what
more
contrary
to
the
order
of
nature
and
creatures
,
than
that
the
lesse
noble
should
be
disposing
,
and
governing
those
more
noble
than
themselves
?
10.
Whether
there
be
a
fatall
necessity
upon
all
acts
or
events
?
If
upon
all
acts
,
where
's
Liberty
?
if
upon
all
events
,
where
's
contingency
?
And
whether
upon
these
,
both
good
and
evill
?
and
that
whether
naturall
,
civill
,
or
spirituall
?
If
upon
naturall
acts
and
events
,
good
,
or
evill
;
then
what
use
of
means
either
to
preserve
,
or
to
prevent
?
If
upon
acts
civill
,
and
good
;
what
merit
?
what
praise
?
if
upon
acts
civill
,
and
evill
;
what
laws
,
what
punishments
?
If
upon
events
civill
,
and
good
;
what
thanks
?
if
upon
events
civill
,
and
evill
;
what
hopes
?
If
upon
acts
spirituall
,
and
good
;
what
free
grace
?
if
upon
acts
spirituall
,
and
evill
;
what
free
will
?
If
upon
events
spirituall
,
and
good
;
what
free
bounty
?
If
upon
events
spirituall
,
and
evill
;
what
free
mercy
?
11.
How
can
there
,
or
why
should
there
be
such
a
thing
as
Fate
,
imposing
a
necessity
upon
actions
,
and
events
?
when
as
divine
providence
it self
doth
it
not
:
so
as
to
exclude
liberty
,
contingency
,
or
casualty
from
things
.
But
works
with
second
causes
according
to
their
own
motion
,
and
manner
.
Permitting
sometimes
their
exuberancy
,
sometimes
their
deficiency
:
preserving
to
them
their
sundry
orders
,
offices
,
and
degrees
of
efficiency
.
Suffering
the
remoter
causes
,
or
agents
,
to
be
impedited
by
the
more
proximate
;
that
all
effects
might
not
be
taken
for
naturall
,
and
necessary
;
but
that
his
own
free
disposing
might
appear
.
Although
nature
,
and
every
naturall
agent
,
be
of
it self
,
and
ordinarily
,
determinated
to
one
effect
;
and
to
the
producing
of
it
after
the
same
way
:
yet
he
suffers
it
to
be
impedited
by
one
debility
,
and
indisposition
,
or
another
(
either
to
come
to
pass
otherwise
,
or
else
to
be
altogether
prevented
)
that
so
he
might
preserve
a
contingency
in
all
naturall
causes
:
to
the
intent
nothing
might
be
thought
absolutely
necessitating
,
but
his
own
will
and
pleasure
above
.
Much
more
doth
he
confirm
a
freedom
to
the
rationall
will
;
not
only
that
good
may
the
more
chearfully
be
done
,
and
accepted
;
but
the
evill
also
that
is
done
,
or
suffered
;
may
not
unjustly
be
imputed
to
providence
,
because
of
a
necessity
imposed
.
12.
If
fate
be
(
as
they
define
it
)
the
Series
,
order
,
nexure
,
ligation
,
complication
,
constitution
,
disposition
of
second
causes
,
&c.
what
feeble
things
are
all
those
seconds
put
together
without
the
first
?
what
can
their
own
motion
work
to
,
without
his
speciall
concurrence
?
what
if
he
work
not
with
them
?
what
if
without
them
?
what
if
against
them
?
Leave
them
to
themselves
,
and
what
knot
in
a
rope
of
Sand
?
Can
there
be
a
perpetuall
series
,
or
indissoluble
connexion
betwixt
causes
so
disparate
,
yea
so
adverse
,
as
naturall
,
internall
,
necessary
,
and
arbitrary
,
adventitious
,
accidentall
?
yet
after
this
order
is
fate
oftentimes
finished
.
A
languishing
man
not
only
consumes
away
within
himself
;
but
the
ayr
,
meats
,
drinks
,
poyson
,
act
the
fatall
consummation
.
To
an
ordinated
destiny
of
an
unfortunate
end
;
comes
in
inordinately
fire
,
water
,
a
fall
,
a
gun
,
a
sword
,
an
unlucky
hand
,
&c.
and
hath
not
this
necessitating
fate
now
the
complement
by
accident
?
and
is
there
not
a
casuall
intervention
(
of
more
force
to
the
fatall
effect
)
than
all
the
causall
connexion
?
How
many
accidents
fall
out
fatally
,
that
can
have
no
second
cause
ordinatly
assigned
to
them
;
much
less
prospected
in
them
(
but
must
be
referred
meerly
to
divine
will
and
pleasure
)
unless
you
will
have
accidentall
instruments
(
that
interven
inordinately
)
to
be
such
?
13.
The
Physicall
fate
they
will
have
to
be
a
series
of
pure
naturall
causes
,
&c.
(
viz.
betwixt
the
stars
,
the
elements
,
the
temperament
,
the
inclination
,
the
manners
,
the
action
,
and
the
issue
or
event
)
now
where
are
all
these
causes
knit
together
?
in
the
efficient
,
the
form
,
the
matter
,
or
the
end
?
How
are
they
worthy
to
be
called
causes
,
or
so
proved
?
How
are
they
pure
,
naturall
,
and
necessary
causes
;
when
some
of
them
are
voluntary
,
and
contingent
?
what
connexion
of
them
is
that
,
which
carrys
on
prime
,
and
second
causes
;
naturall
,
and
voluntary
;
necessary
,
and
contingent
,
with
one
fatall
force
,
or
inevitable
agitation
?
what
series
is
that
which
(
as
hath
been
said
)
is
so
often
interrupted
?
what
copulation
betwixt
the
first
,
and
the
last
;
when
as
(
by
their
own
confession
)
the
stars
are
not
the
causes
of
all
events
;
neither
doe
all
those
effects
fall
out
necessarily
,
whereof
they
are
the
cause
;
How
are
they
fatall
then
;
or
their
complement
of
fate
?
14.
Whether
in
the
series
both
of
fate
,
and
of
fortune
(
although
two
contraries
)
Astrologers
have
not
delivered
the
same
order
,
and
connexion
of
causes
(
as
the
stars
,
tempers
,
manners
,
actions
,
events
)
or
else
what
difference
doe
they
make
between
them
?
Nay
wherefore
doe
the
same
Authors
speak
of
fate
,
and
fortune
so
promiscuously
,
and
indiscriminately
?
(
especially
in
their
prognosticating
,
or
predicting
way
)
Is
it
not
because
they
are
not
able
to
distinguish
them
?
Or
is
it
not
because
they
are
conscious
of
a
fortuitousness
of
event
,
even
in
their
strictest
fatality
?
15.
Whether
(
in
the
series
of
fatall
causes
)
the
effect
doth
follow
the
universall
,
indefinite
,
equivocall
,
and
remote
:
or
else
the
univocall
,
proximate
specificall
and
particular
cause
?
And
which
of
these
is
that
which
doth
determine
,
and
distinguish
the
effect
?
Does
not
a
man
generate
a
man
;
and
a
Beast
,
a
Beast
;
what
ever
the
position
of
the
stars
be
?
Those
that
have
been
borne
in
the
same
region
,
at
the
same
moment
,
under
the
same
position
;
have
they
all
been
the
same
?
nay
,
how
divers
have
they
been
(
for
all
that
)
in
their
ingenies
,
their
fortunes
,
and
fates
?
And
why
so
?
but
because
they
have
taken
their
severall
affections
,
and
inclinations
from
their
particular
causes
?
16.
As
for
second
causes
,
means
,
agents
,
instruments
;
seeing
God
Almighty
makes
use
of
them
,
to
bring
his
own
purposes
to
pass
(
not
out
of
any
defect
,
or
necessity
;
but
to
make
his
own
efficiency
the
more
perceptible
.
)
Yee
seeing
he
oft-times
renders
the
most
noble
,
and
convenient
means
ineffectuall
;
and
uses
the
meanest
,
and
unaptest
of
them
,
to
the
producing
of
very
eminent
effects
;
Why
then
should
we
be
bound
to
lurke
at
that
order
,
which
God
himself
observes
not
?
why
should
our
faith
be
taught
to
respect
,
or
rest
upon
the
middle
things
;
in
a
prejudice
to
that
providence
,
which
is
the
absolute
beginning
,
and
end
of
all
?
17.
Whether
the
second
causes
be
not
ordained
as
the
remedies
,
rather
than
as
the
means
of
fate
,
or
fortune
?
providence
it self
that
has
determined
such
an
accident
,
or
event
,
has
it
not
also
ordained
second
means
,
to
help
,
and
relieve
,
in
such
a
case
?
wherfore
are
the
creatures
,
and
their
offices
created
to
such
ends
:
if
they
be
not
to
be
used
to
such
ends
,
for
which
they
were
created
?
what
ever
the
fate
,
or
fortune
be
;
is
there
not
a
naturall
Law
(
imprest
in
every
creature
)
to
labour
for
the
conservation
of
it self
,
both
in
its
being
,
and
well
being
?
To
what
end
hath
God
given
men
a
mind
,
will
,
reason
,
affections
,
counsell
,
deliberation
,
science
,
art
,
observation
,
experiment
,
means
,
instruments
,
&c.
but
as
well
prudently
,
and
diligently
to
discern
,
procure
,
fortify
,
prevent
,
remedy
;
as
thankfully
to
accept
,
or
humbly
to
submit
?
Hath
not
the
Spirit
of
God
secretly
,
and
sweetly
suggested
to
his
dearest
children
(
in
their
sudden
,
and
extraordinary
perils
,
and
perplexities
)
even
present
advices
,
and
succours
;
besides
the
inward
consolations
,
and
confirmations
of
his
grace
?
yea
,
is
not
this
one
cause
why
men
are
kept
so
ignorant
of
future
accidents
(
and
of
their
utmost
issues
,
after
that
they
are
already
happened
)
that
men
might
not
only
prepare
for
them
;
but
make
use
of
such
means
,
as
God
himself
hath
prepared
against
them
?
Otherwise
,
should
they
not
tempt
God
,
in
a
neglect
of
them
?
18.
Whether
there
be
not
in
the
whole
course
of
nature
,
in
the
universall
world
,
and
especially
throughout
the
whole
Church
of
Christ
,
farre
more
effectuall
causes
,
means
,
orders
,
connexions
,
rules
,
guides
,
guards
,
helpes
of
life
,
of
health
,
peace
,
libertie
,
society
,
&c.
for
counsell
,
actions
,
passions
,
accidents
,
events
,
than
the
coelestiall
bodies
can
possibly
be
?
ought
these
then
to
be
respected
more
than
all
they
?
or
yet
in
comparison
to
them
?
19.
Who
is
able
to
bring
into
one
series
,
or
can
reconcile
to
truth
the
old
Philosophicall
opinions
,
about
the
exercise
,
or
execution
of
Fate
,
by
second
causes
?
As
whether
by
Angels
,
Spirits
,
Geniusses
,
Demons
,
Devills
,
by
the
Soul
of
the
world
,
by
the
Souls
of
men
,
by
the
totall
subservience
of
Nature
,
by
the
motions
and
influences
of
the
Starres
,
and
caelestiall
bodies
,
by
sensible
agents
,
by
artificiall
instruments
,
yea
,
and
by
very
accidents
and
casualties
?
Christians
know
,
and
acknowledge
all
these
creatures
to
be
the
ministers
,
or
instruments
of
providence
.
The
Angells
doing
his
will
,
are
the
more
eminent
ministers
both
of
his
mercies
and
judgements
:
administring
not
only
in
temporalls
,
and
in
spiritualls
,
but
likewise
to
eternalls
.
And
if
it
be
so
as
Philosophie
sayes
,
that
they
are
the
Intelligencies
,
that
move
the
caelestiall
orbes
;
then
have
they
an
ordination
over
the
administration
of
the
Starres
.
The
Devills
are
not
only
permitted
,
but
wisely
and
justly
used
in
the
execution
of
temptations
,
tryalls
,
judgements
.
(
But
how
comes
in
Fate
and
Fortune
?
who
can
tell
?
unlesse
they
intrude
among
the
Devills
,
and
be
indeed
of
their
foysting
in
.
)
As
for
the
heavenly
bodyes
,
they
are
to
be
confest
,
as
of
Gods
ordination
and
employment
in
their
order
,
light
,
motions
,
and
prodigious
appearances
.
But
he
makes
speciall
use
of
mens
reason
,
understanding
,
wills
,
affections
,
memories
,
counsells
,
deliberations
,
policies
,
vocations
,
societies
,
arts
,
artifices
,
Lawes
,
Customes
,
actions
,
and
experiments
,
in
the
government
of
the
world
:
and
yet
more
especially
their
gifts
,
graces
,
duties
,
offices
,
services
,
in
the
governing
of
his
Church
.
Last
of
all
come
in
the
whole
hoste
of
creatures
to
act
here
as
he
hath
ordained
.
Now
what
fatation
,
or
fatall
necessitation
to
man
,
among
all
these
?
Angels
or
Devills
can
but
inject
into
the
mind
:
they
cannot
compell
,
no
nor
yet
incline
the
will
.
That
's
only
for
the
infinite
power
of
God
himself
to
doe
,
men
(
as
to
naturall
,
civill
,
and
morall
acts
)
are
still
actors
in
their
own
liberty
.
As
for
bodyes
(
Coelestiall
or
terrestriall
)
they
work
directly
but
upon
bodyes
only
:
and
the
terrestriall
are
held
,
and
found
to
be
the
more
proximately
,
particularly
,
and
sensibly
disposing
.
Besides
the
friendship
and
hatred
,
the
complyance
and
adversness
of
men
;
is
not
the
service
,
or
disservice
of
the
brute
creature
;
the
vertue
or
venome
of
an
herb
or
minerall
;
yea
,
the
defence
or
offence
of
a
sword
,
a
knife
,
a
spear
,
a
gun
,
a
club
,
&c.
are
not
all
these
more
sensibly
apprehended
,
to
be
more
neerly
advantagious
or
prejudiciall
to
health
or
sicknesse
,
riches
or
poverty
,
honour
or
disgrace
,
prosperity
and
adversity
,
life
or
death
;
than
are
all
the
joynt
benevolences
,
or
malevolencies
of
the
fatall
Starres
?
If
therefore
a
fatidicall
prognostication
may
be
made
from
the
Caelestiall
:
why
not
rather
from
the
terrestriall
motions
?
20.
Whether
Fate
be
above
the
Starres
,
as
their
governour
;
or
else
under
them
as
their
minister
?
If
above
them
,
why
make
they
the
starres
to
be
the
causes
of
fate
?
For
so
they
must
needs
be
superiour
to
it
.
If
under
them
,
how
then
are
the
starres
themselves
subject
to
fate
?
for
so
they
must
needs
be
inferiour
.
How
then
should
the
starres
dispose
of
others
fate
▪
that
are
not
able
to
dispose
of
their
own
?
Is
it
for
creatures
(
terrestriall
or
caelestiall
)
to
perform
that
to
others
,
which
they
are
not
able
to
preserve
to
themselves
?
Ought
not
therefore
such
a
disposition
to
be
referred
solely
to
him
,
that
hath
the
ordination
,
and
gubernation
of
all
things
(
both
in
heaven
and
earth
)
simply
,
freely
,
eternally
and
immutably
in
himself
?
21.
How
can
the
fatall
series
of
causes
be
from
the
starres
?
when
as
the
starres
themselves
are
not
causes
,
as
in
humane
and
arbitrary
actions
.
Not
causes
,
where
they
may
be
signes
;
as
of
things
already
done
,
and
past
.
Yea
,
God
himself
may
signifie
many
things
,
whereof
he
is
not
the
cause
:
as
in
evill
,
and
sinfull
actions
.
Nay
,
have
not
the
fatidicall
Vaticinators
themselves
made
many
fatall
signes
,
which
could
never
be
causes
,
nor
yet
once
come
into
any
series
,
or
necessary
connexion
?
As
in
their
aruspicies
,
and
anguries
;
from
the
entrailes
of
beasts
,
flight
,
and
noise
of
birds
,
&c.
as
also
from
lots
,
dreams
,
prodigies
,
casualties
,
yea
and
physiognomies
,
&c.
22.
How
can
the
starres
be
the
first
in
the
fatall
series
of
second
causes
?
When
as
(
of
all
creatures
)
the
spirituall
,
intellectuall
,
or
rationall
are
the
supreme
:
and
the
corporeall
,
animate
,
or
inanimate
their
inferiours
.
Now
the
starres
are
both
corporeall
,
and
inanimate
;
Spirits
,
and
souls
;
as
they
have
more
similitude
to
,
so
they
participate
more
vertue
of
divine
providence
than
all
other
creatures
:
For
they
are
both
the
cognoscitive
,
and
the
operative
instruments
of
providence
,
which
the
other
are
not
.
For
these
being
but
the
executive
only
:
may
either
be
directed
,
or
diverted
by
the
iutellectuall
,
and
ordinative
.
As
acting
of
themselves
with
liberty
,
deliberation
,
discretion
observation
of
right
rules
,
application
of
fit
means
,
and
intention
to
a
due
end
.
And
therefore
are
the
more
eminent
ministers
of
providence
,
than
all
things
else
,
in
heaven
or
earth
.
23.
Whether
any
such
cut
as
fatation
,
may
be
properly
sayd
to
be
in
,
or
from
the
starres
?
For
fatation
imports
a
primordiall
law
or
decree
;
not
an
influence
only
,
or
effect
:
what
sacrilege
is
it
then
to
ascribe
that
to
the
instrument
,
which
is
only
peculiar
to
the
principall
agent
?
Since
it
is
for
instruments
(
especially
the
inanimate
)
not
to
ordain
,
but
execute
only
,
(
Yea
,
it
is
a
question
,
whether
there
be
any
fatation
even
in
fate
it self
?
)
it
being
accepted
,
and
discerned
,
not
for
a
seminall
disposition
,
but
for
an
ultimate
execution
:
and
that
inherent
in
the
moveable
or
mutable
subject
.
Wherefore
,
seeing
fatation
is
neither
in
the
starres
,
nor
in
fate
it self
:
whether
can
any
thing
be
sayd
to
be
fatall
with
respect
to
the
starres
?
For
the
starres
are
but
second
causes
.
And
with
respect
to
all
such
,
some
things
may
be
sayd
to
be
naturall
,
some
things
arbitrary
,
some
things
indifferent
,
some
things
contingent
,
some
things
uncertain
,
some
things
casuall
:
but
few
or
none
fatall
.
24
Whether
it
be
in
the
power
and
validity
of
the
celestiall
bodyes
to
impose
a
fatall
necessity
,
either
upon
humane
actions
,
or
yet
upon
naturall
things
?
For
if
the
starres
be
any
such
causes
;
then
must
they
cause
principally
of
themsel●es
,
intentionally
,
directly
,
immutably
.
Now
how
can
they
be
principall
causes
;
when
providence
is
above
them
?
how
of
themselves
:
when
they
work
not
upon
humane
actions
but
by
accident
?
how
intentionally
;
since
they
want
a
mind
,
or
soul
?
how
directly
;
when
they
operate
upon
humane
actions
but
indirectly
?
how
immutably
,
when
their
ordination
or
disposition
may
be
impedited
?
Again
,
were
they
thus
acting
;
then
should
there
be
no
contingents
,
or
accidents
,
no
libertie
,
or
free
actions
,
nor
prevention
of
any
events
or
issues
;
no
particular
causes
should
be
defective
;
nor
distance
of
place
,
nor
indisposition
of
the
mean
;
no
neglect
of
the
means
,
no
endeavour
to
the
contrary
,
or
opposition
should
be
available
:
nay
,
not
only
the
understanding
▪
but
the
will
should
be
tyed
to
corporall
organs
and
matter
;
yea
,
and
the
starres
should
not
only
be
of
sufficient
,
but
of
infinite
power
.
25.
How
doe
the
celestiall
bodyes
work
so
fatally
upon
these
inferiours
:
when
as
they
here
operate
not
upon
a
necessity
,
as
to
the
producing
of
the
effect
.
For
albeit
their
impressions
be
naturall
;
yet
are
they
not
received
,
but
according
to
the
manner
of
the
receivers
,
which
are
fluxible
,
and
not
having
themselves
still
after
the
same
way
.
Because
of
the
matter
,
that
is
in
a
potentiality
to
many
,
yea
,
and
to
contrary
formes
.
The
matter
also
is
movable
,
and
corruptable
,
and
may
easily
defect
of
it self
,
may
be
intrinsecally
indisposed
,
and
extrinsecally
impedited
.
And
the
starres
themselves
are
but
indefinite
,
and
remote
causes
;
to
which
the
effect
can
never
follow
determinatly
,
and
necessarily
,
unless
the
middle
causes
be
necessary
;
and
then
they
follow
them
,
and
not
the
other
.
But
in
the
foresaid
series
the
middle
causes
are
most
of
them
contingent
:
and
from
many
contingent
causes
can
come
no
effect
of
necessity
,
because
any
one
of
them
,
and
all
of
them
together
,
may
be
defective
,
and
not
attain
unto
their
end
.
26.
Seeing
the
heavenly
bodyes
act
not
upon
these
inferiours
,
but
by
their
light
and
motion
;
and
so
communicate
nothing
to
the
matter
they
work
upon
,
but
light
,
motion
and
heat
:
Now
why
may
not
all
these
flow
from
all
the
starres
in
generall
?
And
why
then
should
such
,
and
such
fatall
inclinations
be
attributed
to
such
,
or
such
positions
or
conjunctions
?
And
if
there
be
any
particular
vertues
of
the
light
and
motion
of
some
stars
,
contrary
to
the
vertues
of
the
light
and
motion
of
other
starres
;
how
is
that
demonstrated
?
And
how
comes
it
to
passe
that
they
should
be
operative
and
effectuall
one
way
,
in
their
simple
natures
or
qualities
:
and
yet
another
way
in
their
relative
aspects
and
positions
?
Is
an
imaginary
relation
,
or
respect
of
more
validity
,
than
a
reall
substance
or
propriety
?
27.
They
seem
to
define
fate
more
acurately
,
that
make
it
to
be
the
●eries
,
or
connext
order
of
naturall
causes
.
Now
till
they
can
directly
and
successively
deduce
those
naturall
causes
,
down
from
the
starres
,
to
those
fatall
events
:
what
reason
is
there
to
credit
their
proposition
,
much
lesse
their
prognostication
?
They
likewise
will
have
fate
(
in
the
best
sense
they
can
take
it
)
to
digest
and
distribute
all
things
,
according
to
certain
motions
,
successions
,
orders
,
forms
,
places
,
times
.
Now
if
their
fate
cannot
be
well
understood
,
or
discerned
,
without
these
same
astrictions
:
why
are
they
so
confounded
at
the
inexplicableness
of
the
circumstances
?
Otherwise
,
why
doe
they
not
predict
usually
the
very
times
and
places
,
together
with
the
fates
themselves
?
Moreover
,
the
first
definers
of
fate
,
held
it
to
be
,
not
in
the
superiors
,
but
in
the
inferiors
themselves
.
Namely
,
a
disposition
inherent
in
the
moveable
thing
:
and
that
urging
to
an
immoveable
event
.
If
indeed
it
be
such
;
ought
not
every
mans
fate
to
be
collected
from
himself
,
rather
than
from
his
Stars
?
28.
How
should
the
things
of
fate
,
and
fortune
be
foretold
;
when
it
is
not
yet
(
with
one
consent
)
told
what
things
they
are
themselves
?
Some
have
gone
so
high
,
as
to
say
that
they
are
Deities
or
Gods
:
others
are
fallen
so
low
,
as
to
make
them
vanities
,
and
nothing
.
Some
confound
these
two
together
:
some
set
them
so
opposite
,
as
that
they
make
them
confound
one
another
.
Some
admit
many
things
of
both
(
as
they
say
)
at
the
fore-gate
:
and
exclude
all
again
at
the
back
door
.
Some
place
them
in
the
beginning
in
the
middle
,
in
the
end
of
a
business
.
Some
make
us
to
be
in
their
power
:
Some
them
in
our
power
.
Some
would
have
us
believe
both
but
inquire
neither
.
But
if
they
would
no
inquiry
after
their
nature
,
and
properties
:
why
make
they
such
inquiry
into
their
operations
,
and
effects
?
29.
Whether
fate
be
mutable
,
or
immutable
?
If
mutable
;
how
is
it
fate
?
Is
there
not
then
a
contingency
of
fate
:
as
well
as
a
fate
of
contingencies
?
If
immutable
;
what
hope
?
what
colour
?
what
means
?
what
remedy
?
Nay
,
if
immoveable
;
how
moves
it
(
as
they
say
)
according
to
the
nature
,
and
order
of
all
moveable
things
?
That
is
to
say
,
with
naturall
things
,
naturally
;
with
necessary
,
necessarily
;
with
voluntary
,
voluntarily
;
with
contingent
,
contingently
;
with
violent
,
violently
;
with
remiss
,
remissely
.
And
all
this
not
as
a
prime
,
and
free
;
but
as
a
second
and
necessary
cause
.
Why
may
we
not
as
well
say
,
with
rationall
things
●…tionally
;
with
brute
,
brutishly
;
with
sensuall
,
sensually
;
with
●…tuous
,
vertuously
;
with
vitious
,
vitiously
;
with
prosperous
,
p●o●perously
;
with
adverse
,
adversely
;
with
uncertain
uncertainly
,
〈◊〉
.
And
then
,
what
irrefragable
law
of
fate
is
that
,
which
is
fain
to
conform
to
,
and
comply
with
every
ones
manners
,
and
manner
of
working
?
30.
Whether
fate
be
absolute
in
decree
,
or
conditionate
?
If
absolute
;
then
can
it
not
be
otherwise
,
and
what
remedy
?
Nay
then
is
it
infinite
omnipotent
,
eternall
,
and
with
superiority
?
If
conditionate
(
and
that
not
from
a
liberall
dispensation
of
its
own
,
but
a
naturall
ordination
from
another
)
what
fatation
is
that
then
,
that
comes
upon
condition
?
that
depends
upon
others
actions
,
not
its
own
determination
?
If
it
be
absolute
;
then
is
it
cruell
,
and
unjust
in
many
things
:
if
it
be
conditionate
;
then
is
it
variable
and
certain
in
nothing
.
Set
aside
the
first
act
,
which
is
the
eternall
decree
;
and
the
last
act
,
which
is
death
:
these
indeed
may
be
said
to
be
both
absolute
,
and
conditionate
;
but
Christians
are
not
taught
to
call
these
fate
.
But
take
it
(
as
they
doe
)
for
the
middle
act
,
then
can
they
make
it
to
be
neither
absolute
,
nor
conditionate
.
31.
Whether
fate
,
and
fatall
events
follow
the
body
;
or
the
mind
?
If
the
body
;
what
difference
betwixt
the
fate
of
a
man
,
and
of
a
beast
?
In
events
(
good
or
evill
)
who
is
worthy
?
who
is
guilty
?
And
how
follow
they
the
mind
;
seeing
the
stars
(
necessarily
and
directly
)
make
no
impression
there
?
Because
it
is
superiour
,
according
to
the
order
of
nature
:
and
not
subject
to
matter
,
time
,
or
place
:
but
united
to
an
intellectuall
,
and
spirituall
substance
;
and
therefore
cannot
suffer
from
corporeall
things
,
although
celestiall
.
Nor
can
they
so
exceed
their
own
sphear
,
and
species
;
as
to
act
directly
upon
it
.
And
if
not
upon
the
intellective
faculty
,
which
acts
necessarily
:
much
less
upon
the
elective
power
,
which
is
free
;
and
never
acts
but
freely
;
nor
is
subject
to
fatality
,
or
fatall
necessity
.
For
then
should
the
election
of
the
will
be
no
more
,
but
a
meer
naturall
instinct
;
should
be
determined
to
one
thing
;
should
act
but
one
way
;
should
have
the
like
motions
in
all
upon
the
like
representations
;
should
not
have
any
thing
in
its
own
power
to
discern
,
deliberate
,
choose
,
refuse
,
&c.
but
must
be
carryed
on
,
either
naturally
,
or
violently
,
as
the
Stars
doe
incline
or
enforce
?
32.
Whether
fate
or
fortune
,
be
either
in
good
,
or
evill
actions
?
If
fate
be
i●
good
actions
;
are
they
not
necessitated
,
and
inforced
?
if
fortune
〈◊〉
there
;
are
they
not
fortuitous
,
and
accidentall
?
And
so
,
what
●…e
of
them
?
what
reward
?
The
like
may
be
affirmed
of
evill
actions
;
and
if
likewise
thus
inferred
;
what
shame
?
what
punishment
?
In
vitious
actions
,
either
fate
offers
violence
to
a
mans
will
,
or
leaves
to
its
own
liberty
.
If
the
first
,
is
not
a
mans
will
to
be
excused
in
evill
?
and
if
the
last
,
is
not
every
mans
will
the
cause
of
his
own
fate
?
yea
and
of
the
hardest
and
heaviest
fates
?
For
they
are
such
which
follow
sin
,
and
wickedness
.
33.
Wherefore
should
man
(
or
his
actions
)
be
made
the
subject
,
yea
the
slave
of
fate
;
when
as
indeed
man
,
as
man
,
is
superiour
thereto
?
For
fate
being
but
a
sydereall
service
of
second
causes
,
must
be
reduced
to
the
providence
of
the
first
cause
:
and
in
that
reduction
,
man
himself
hath
place
,
or
preferment
,
before
all
the
stars
of
heaven
.
Because
the
divine
providence
receives
to
it self
,
or
extends
it self
in
a
more
speciall
way
,
to
intellectuall
,
or
rationall
:
than
it
doth
to
all
other
creatures
else
.
In
as
much
as
they
excell
all
others
,
both
in
the
perfection
of
nature
,
and
in
the
dignity
of
end
.
In
the
perfection
of
nature
;
Because
the
rationall
creature
hath
the
dominion
over
his
own
actions
,
and
operates
voluntarily
:
whereas
the
other
act
not
so
much
,
as
are
acted
.
In
the
dignity
of
the
end
;
because
the
intellectuall
creature
only
,
by
his
operation
,
reaches
to
the
ultimate
end
of
the
universe
,
sc.
to
know
,
and
love
God
.
But
the
other
creatures
touch
not
that
end
,
by
an
inspired
intention
,
but
only
according
to
some
participated
similitude
.
Furthermore
,
God
provides
for
the
intellectuall
nature
principally
,
and
as
it
were
for
selfs
sake
:
and
but
for
all
other
crtatures
secondarily
and
in
order
to
it
.
The
rationall
creature
is
Gods
agent
:
the
other
are
but
his
instrumens
.
Now
God
cares
more
for
his
agents
than
he
doth
for
his
instruments
.
Yea
they
are
the
instruments
of
this
very
agent
:
and
he
makes
use
of
them
either
in
his
practice
,
or
contemplation
.
God
hath
more
regard
to
the
free
,
and
liberall
:
than
to
the
necessitated
,
and
servile
acts
of
his
creatures
.
The
rationall
creatures
are
the
more
noble
in
themselves
,
and
of
more
neer
accession
to
the
divine
similitude
;
and
therefore
tendred
by
God
before
and
above
all
others
.
They
are
the
more
principall
parts
of
the
whole
universe
:
to
which
the
less
principall
are
but
subserving
;
as
intended
for
their
sakes
,
and
working
for
their
ends
.
Intellectuall
natures
have
more
asfinity
with
the
whole
;
as
apprehending
all
things
else
besides
themselves
:
whereas
every
other
creature
is
but
a
part
,
and
capable
of
no
more
but
a
bare
participation
of
its
own
particular
entity
.
Now
it
is
not
for
the
inapprehending
part
,
to
have
an
ordaining
power
over
the
apprehensive
whole
.
By
the
course
of
nature
the
rationall
creature
uses
all
other
things
for
it self
,
as
either
for
the
perfection
of
its
intellect
,
the
explication
of
its
science
,
the
exercise
of
its
vertue
,
or
else
the
sustentation
of
its
body
,
to
which
the
intellectuall
nature
is
united
.
And
therefore
it
is
not
for
them
,
to
dispose
,
rule
,
govern
,
impell
necessitate
him
him
:
but
for
him
to
observe
,
rule
,
govern
,
dispence
moderate
,
and
make
use
of
them
.
34.
Whether
any
thing
can
be
sayd
to
be
fatall
(
with
respect
to
us
)
till
it
have
taken
effect
?
For
a
fatality
before
it
be
,
is
but
a
contingency
to
us
:
and
to
us
a
concingency
,
after
it
is
,
is
a
fatality
.
Why
then
should
we
be
bound
to
believe
the
prognosticated
things
of
Fate
or
Fortune
before
hand
?
yea
,
though
they
may
have
some
naturall
cause
,
remotely
necessary
,
or
of
some
indefinite
probability
:
yet
is
not
all
this
sufficient
for
our
faith
in
particular
;
because
,
as
concerning
many
such
naturall
causes
,
there
is
in
us
nevertheless
(
besides
the
supreme
)
a
liberty
,
and
power
to
prevent
.
35.
Suppose
the
Fates
have
destinated
one
man
to
be
hangd
,
or
kill'd
by
another
;
why
should
not
that
be
prognosticated
from
another
mans
nativity
,
as
well
as
his
own
:
seeing
he
also
comes
necessarily
into
the
series
of
second
causes
?
Indeed
some
of
the
old
genethliacks
have
boasted
to
foresee
,
or
foretell
a
mans
fate
,
or
fortune
,
from
the
nativity
of
his
parents
,
Brethren
,
children
,
&c.
But
have
not
others
of
them
held
it
for
a
foolish
fancy
,
that
the
fate
or
fortune
of
one
man
should
lye
involved
,
not
only
in
his
own
;
but
in
the
constellations
of
so
many
mens
nativities
?
36.
Whether
they
that
suffer
the
same
fate
,
have
the
same
starres
coupling
,
or
compacting
thereunto
?
Et
è
contra
.
Suppose
them
suffring
(
and
suffring
to
death
,
the
last
line
of
Fate
)
for
Christ
,
the
Gospe●l
religion
,
and
conscience
.
Is
this
fatall
destiny
also
from
the
starry
order
,
and
connexion
?
who
ever
heard
that
the
starres
made
Martyrs
,
or
necessitated
unto
martyrdome
?
How
then
hath
it
come
to
passe
,
that
young
,
old
,
men
,
women
,
of
severall
ages
,
sexes
,
nations
(
and
therefore
not
of
the
same
constellations
)
have
all
agreed
to
undergoe
the
same
event
?
37.
Whether
that
be
true
Fate
,
which
they
would
mingle
together
with
providence
?
and
how
can
divine
providence
,
and
Pagan
Fate
agree
?
For
Providence
is
the
beginning
,
and
continuation
of
all
things
:
Fate
is
the
end
or
utter
confusion
of
them
.
Providence
is
in
the
ordering
of
casuals
,
as
well
as
fatals
:
Fate
is
opposing
all
things
fortuitous
;
and
therefore
not
disposing
them
.
Providence
is
an
act
in
God
:
their
Fate
is
no
more
but
an
event
upon
the
creature
.
Providence
is
a
disposition
impendent
,
or
out
of
the
thing
:
Fate
is
a
disposition
inherent
,
or
in
the
thing
.
Providence
comprehends
all
things
(
past
,
present
,
and
to
come
)
so
does
not
Fate
in
her
connexion
of
Causes
.
Providence
is
in
and
over
all
things
,
from
the
greatest
to
the
least
(
good
,
evill
,
celestialls
,
terrestrialls
,
spiritualls
,
corporealls
,
universalls
,
singulars
,
naturalls
,
rationalls
,
voluntaries
,
necessaries
,
contingents
)
so
is
not
Fate
.
Providence
is
more
speciall
to
one
,
than
to
another
:
but
Fate
is
a
necessity
to
all
alike
.
Providence
can
work
immediately
,
without
,
and
against
means
:
Fate
can
operate
nothing
but
according
to
her
series
,
or
connexion
.
Providence
can
act
with
every
creature
,
reserving
to
it
its
own
motion
(
as
with
free
agents
freely
;
with
contingents
contingently
,
&c.
)
whereas
Fate
hath
no
way
to
work
but
fatally
,
that
is
necessarily
,
forcibly
,
inexorably
,
immutably
,
inevitably
.
The
rules
,
order
,
successe
of
divine
providence
,
are
either
written
in
his
own
book
or
in
his
own
breast
:
and
not
in
the
Starres
and
Planets
,
as
Fate
is
.
The
wisedome
,
justice
,
power
,
goodnesse
of
his
providence
;
all
this
is
written
in
his
own
book
:
the
particular
successes
,
issues
,
events
thereof
all
these
are
written
in
his
own
breast
Even
wise
Providence
it self
is
not
herein
to
be
discerned
or
determined
before-hand
:
what
satuous
thing
is
Fate
then
,
that
is
so
obvious
and
triviall
,
as
for
the
Faticanes
to
foretell
?
Is
not
this
difference
enough
between
them
,
and
never
to
be
reconciled
;
Providence
is
a
prudent
counsellor
,
and
will
have
the
particular
issues
kept
secret
:
Fate
is
a
silly
babbler
,
and
will
have
them
commonly
foretold
?
38.
Whether
(
had
it
not
been
for
the
fictions
of
Fate
and
Fortune
)
there
had
ever
been
hatcht
opinions
and
heresies
,
so
prejudiciall
to
divine
providence
?
and
that
even
amongst
Pagans
themselves
,
that
had
experience
sufficient
to
convince
them
of
the
truth
,
and
power
of
it
:
and
of
the
justice
,
yea
and
goodnesse
of
it
in
great
part
.
Had
the
divine
providence
ever
been
denyed
:
if
Fate
and
fortune
had
not
been
held
for
Gods
?
Had
God
himself
been
implanted
under
Fate
,
or
made
subject
to
the
decrees
of
it
,
or
slandered
for
a
sloathfull
&
careless
spectator
of
humane
things
,
and
terrene
:
if
they
had
not
confined
and
limited
God
to
content
himself
with
the
reiglement
of
the
heavens
;
as
if
it
had
veen
beneath
his
dignitie
and
majestie
,
to
vouchsafe
to
look
down
to
small
things
,
or
once
to
take
notice
of
of
what
was
done
here
below
:
but
to
commit
the
care
and
rule
of
all
sublunary
and
inferiour
things
,
to
the
starres
and
celestiall
bodyes
;
as
his
substitutes
and
their
superiours
?
Had
prophane
and
wicked
men
ever
accused
providence
,
and
excused
their
impieties
:
had
they
not
heard
of
fatall
starres
necessitating
and
inforcing
both
their
wills
and
actions
?
39.
Was
not
the
constitution
of
Fate
and
Fortune
,
first
invented
in
a
derogation
to
God
,
and
his
divine
providence
:
and
that
through
a
paganish
and
infidelious
scandall
at
good
things
happening
to
bad
men
here
;
and
evill
things
to
good
men
,
which
had
never
been
excogitated
,
or
had
soon
vanished
had
they
been
thus
Christianly
instructed
,
viz.
That
the
all
provident
Creator
dispenses
these
middle
things
with
an
indifferent
hand
,
as
unto
creatures
.
That
the
best
men
upon
earth
,
are
not
worthy
of
the
least
of
goods
things
:
&
may
deserve
to
be
involved
in
the
utmost
of
evill
things
,
that
can
here
befall
them
.
That
the
wise
Disposer
knows
how
to
turn
these
outward
good
things
to
the
evill
,
of
evill
men
:
and
these
outward
evill
things
to
the
good
of
good
men
.
That
this
present
world
is
no
time
of
full
punishing
,
or
rewarding
:
but
these
two
precisely
pertain
to
the
world
that
is
to
come
.
40.
Admit
that
either
Fate
or
fortune
was
so
indeed
as
they
presage
;
or
much
more
than
they
can
imagine
:
yet
how
is
the
best
of
them
both
sufficient
to
moderate
all
fond
hopes
and
fears
?
Or
what
is
able
to
doe
that
;
but
a
lively
faith
(
voyd
of
these
heathenish
superstitions
)
and
assuredly
believing
,
That
there
is
an
all-provident
God
,
that
only
foresees
all
things
necessarie
:
and
to
whom
nothing
is
contingent
or
casuall
.
That
can
,
will
,
and
doth
work
(
for
the
best
of
his
)
both
with
second
causes
,
and
exteriour
means
;
as
also
without
them
,
yea
and
against
them
.
That
binds
not
the
world
,
much
lesse
tyes
his
Church
unto
them
.
That
hath
written
his
childrens
names
in
the
book
of
life
:
and
much
more
then
(
they
may
be
assured
)
hath
numbred
the
hairs
of
their
heads
,
as
concerning
all
earthly
accidents
.
That
shines
,
and
moves
in
the
Sun
and
Moon
,
and
starres
:
and
makes
their
generall
influxes
more
,
or
lesse
effectuall
,
as
he
is
pleased
to
adde
,
or
abstract
his
speciall
motion
;
or
oppose
his
immediate
administration
,
or
interpose
the
office
of
his
more
excellent
Ministers
,
Angells
,
and
reasonable
Souls
.
CHAP.
XIX
.
19.
From
the
affinity
to
Witch-craft
.
1.
WHat
difference
betwixt
Astromancy
,
Magomancy
,
or
Magastromancy
(
as
touching
a
sorcerous
both
superstition
,
and
operation
)
and
all
these
after-named
?
viz.
Stareomancy
,
or
divining
by
the
Elements
;
Aeromancy
,
or
divining
by
the
ayr
;
Pyromancy
,
by
fire
;
Hydromancy
,
by
water
;
Geomancy
,
by
earth
;
Theomancy
,
pretending
to
divine
by
the
revelation
of
the
Spirit
,
and
by
the
Scriptures
,
or
word
of
God
;
Daemonomancy
,
by
the
suggestions
of
evill
Daemons
or
Devills
;
Idolomancy
,
by
Idolls
.
Images
,
Figures
;
Psychomancy
,
by
mens
souls
,
affections
,
wills
,
religious
or
morall
dispositions
;
Antinopomancy
,
by
the
entrails
of
men
,
women
and
children
;
Theriomancy
,
by
Beasts
;
Ornithomancy
,
by
Birds
;
Icthyomancy
,
by
Fishes
;
Botanomancy
,
by
herbs
;
Lithomancy
,
by
stones
;
Cleromancy
,
by
lotts
;
Oniromancy
,
by
dreams
;
Onomatomancy
,
by
names
;
Arithmancy
,
by
numbers
;
Logarithmancy
,
by
Logarithmes
;
Sternomancy
,
from
the
breast
to
the
belly
;
Gastromancy
,
by
the
sound
of
or
signes
upon
the
belly
;
Omphelomancy
,
by
the
navell
;
Chiromancy
,
by
the
hands
;
Paedomancy
,
by
the
feet
;
Onychomancy
,
by
the
nayles
;
Cephaleonomancy
,
by
brayling
of
an
Asses
head
;
●uphramancy
,
by
ashes
;
Capnomancy
,
by
smoak
;
Livanomancy
,
by
burning
of
Frankincence
;
Carromancy
,
by
melting
of
Wax
;
Lecanomancy
,
by
a
basin
of
water
;
Catoxtromancy
,
by
looking
glasses
;
Chartomancy
,
by
writing
in
papers
;
Macharomon●y
,
by
knives
or
swords
;
Chrystallomancy
,
by
glasses
;
Dactylomancy
,
by
rings
;
Coseinomancy
by
seives
;
Axinomancy
,
by
Sawes
;
Cattabomancy
,
by
vessells
of
brasse
,
or
other
metall
;
Roadomancy
,
by
starrs
;
Spatalamancy
,
by
skins
,
bones
,
excrements
;
Sciomancy
,
by
shadowes
;
Astragalomancy
,
by
dice
;
Otnomancy
,
by
Wine
;
Sycomancy
,
by
Figgs
;
Typomancy
,
by
the
coagulation
of
cheese
;
Alphitomancy
,
by
meal
,
flower
,
or
branne
;
Crithomancy
,
by
grain
,
or
corn
;
Alectromancy
,
by
Cooks
or
P●llen
;
Gyromancy
,
by
rounds
or
circles
;
Lampadomancy
,
by
candles
and
lamps
;
And
in
one
word
for
all
,
Nagomancy
,
or
Necromancy
;
by
inspecting
,
consulting
and
divining
by
,
with
,
or
from
the
dead
.
The
question
is
not
about
the
difference
of
all
these
(
from
the
first
,
to
the
last
)
in
matter
,
instruments
,
ceremonies
,
or
circumstances
;
but
whether
they
be
not
of
like
maleficall
sorcery
,
for
main
substance
,
and
formality
?
And
whether
divining
by
the
Starres
and
Planets
;
be
not
a
cause
enclining
and
disposing
;
at
least
an
occasion
inviting
,
and
encouraging
(
what
through
imitation
,
estimation
,
toleration
)
to
all
these
sorts
of
sorcerous
divination
,
and
the
like
?
2.
Whether
there
be
any
kind
of
Magick
simply
so
naturall
,
or
laudably
so
arted
:
as
many
serve
to
abstract
it
from
the
maleficall
,
and
diabolicall
?
For
though
there
be
many
occult
qualities
and
miracles
of
nature
and
actives
and
passives
there
,
which
perfectly
known
,
and
fitly
applyed
,
might
help
to
work
wonders
,
without
either
tempting
of
God
,
or
the
Devill
:
yet
because
of
the
difficulty
of
such
things
;
and
not
that
alone
,
but
their
uselessnesse
:
and
because
of
mens
ignorance
,
and
for
all
that
,
their
curiosity
;
and
because
of
the
Arts
insufficiencie
,
and
besides
that
,
the
fallacie
;
and
chiefly
because
of
Satans
privie
suggestions
,
and
delusory
seducements
;
the
study
and
search
after
these
things
proves
very
confused
,
indiscerned
,
unsafe
and
pernicious
.
And
because
of
all
these
the
abuse
of
this
astro-magicall
art
is
as
palpable
as
the
practice
:
but
the
use
as
occult
as
the
Art
it self
.
But
especially
as
touching
the
practice
of
this
art
if
there
be
an
artifice
of
doing
,
wholly
separate
from
malefice
;
why
then
are
the
same
things
done
by
those
,
that
are
altogether
ignorant
of
the
art
;
so
they
have
but
a
faith
?
and
why
(
without
such
a
faith
)
is
nothing
to
be
done
by
the
Art
it self
?
How
many
things
have
been
done
by
all
manner
of
Magicians
,
that
can
have
no
naturall
causes
,
no
true
rules
of
art
,
no
power
or
comprobation
from
God
?
and
therefore
must
needs
be
acted
by
a
confederation
and
familiarity
with
some
evill
spirit
.
How
many
things
have
they
presumed
to
predict
,
or
foretell
;
which
neither
divine
wisdome
is
pleased
to
reveal
;
neither
is
it
ordinarily
for
humane
reason
,
or
art
to
find
out
;
but
must
only
be
done
by
a
demoniacall
sagacity
,
or
suggestion
?
what
sounds
,
and
syllables
,
and
words
,
and
sentences
doe
they
murmure
,
or
pronounce
;
and
that
to
the
very
inanimates
;
whom
words
can
in
no
wise
effect
,
or
move
:
or
else
are
so
barbarous
and
insignificant
,
as
that
(
if
they
were
uttered
to
the
intelligent
)
they
cannot
conceive
them
,
their
extent
,
or
use
.
Now
by
whose
invention
is
it
,
that
such
words
should
be
most
operative
in
magick
art
;
that
are
operative
upon
no
understanding
?
How
many
rites
,
solemnities
,
ceremonies
,
preparations
doe
they
use
,
which
have
naturally
no
force
or
vertue
to
the
producing
of
the
effect
;
not
yet
can
any
way
prepare
the
matter
to
the
receiving
thereof
?
What
sacrifices
,
i●molations
,
consecrations
,
prostrations
,
adorations
,
invocations
,
execrations
,
imprecations
,
attestations
,
comminations
,
exorcisms
,
adjurations
,
&c.
And
none
of
all
these
commanded
by
God
;
and
therefore
not
done
to
him
:
how
easy
is
it
then
to
suspect
,
by
whom
all
these
are
suggested
,
and
for
whom
they
are
intended
?
3.
Whether
if
be
(
in
Magick
,
and
Astrologie
)
that
the
art
hath
power
over
the
heavenly
bodies
:
or
the
heavenly
bodies
power
over
the
art
?
not
the
first
because
for
the
Art
to
have
power
over
the
heavenly
bodies
(
so
as
to
stop
or
turn
the
course
of
the
stars
;
or
by
odes
,
and
incantations
to
fetch
down
the
moon
from
her
orb
,
as
the
old
Magicians
have
boasted
)
this
is
beyond
the
power
of
a
Devill
,
or
an
Angell
:
and
were
not
only
against
the
particular
order
of
nature
,
but
would
utterly
confound
the
whole
course
of
it
.
And
(
by
conjurations
,
or
confections
)
so
to
prepare
the
matter
,
as
to
allure
,
or
force
down
influences
;
and
to
make
it
(
by
art
)
capable
,
and
sufficient
both
to
receive
,
and
retain
them
:
this
were
to
mingle
heaven
,
and
earth
;
to
subjugate
the
superiour
bodies
,
to
their
inferiors
;
to
preferre
accidents
to
substances
;
and
turn
the
whole
universe
upside
down
.
Not
the
second
;
for
not
only
the
speculations
;
but
also
the
practicks
of
their
art
(
a
many
of
them
)
are
meerly
intellectua●l
,
rationall
,
arbitrary
:
over
which
the●
stars
and
planets
can
have
no
power
.
The
stars
are
corporall
things
,
arts
or
sciences
are
mentall
:
how
come
these
then
to
impress
,
and
impose
upon
one
another
?
All
power
is
from
action
;
all
action
is
from
forms
;
all
forms
are
either
naturall
,
or
artificiall
:
now
by
what
third
kind
of
form
doe
the
stars
,
and
the
Art
,
worke
one
upon
another
?
And
how
agree
their
proper
forms
to
act
upon
a
third
subject
?
How
can
the
stars
,
or
the
Art
(
in
introducing
forms
and
producing
effects
)
work
either
naturally
,
by
art
;
or
artificially
,
by
nature
?
Can
a
naturall
form
give
principles
of
life
,
and
motion
,
to
an
artificiall
matter
:
or
an
artificiall
,
to
a
naturall
matter
?
which
way
then
will
they
have
these
two
to
conspire
,
or
consent
,
either
for
the
operating
between
themselves
;
or
upon
a
third
?
4
Whether
that
power
which
Magicians
,
Necromancers
,
conjurers
inchanters
insultingly
boast
of
,
against
Devils
,
and
evill
spirits
,
by
way
of
coaction
and
compulsion
:
be
not
indeed
by
way
of
invocation
,
and
subjection
?
For
though
Christ
,
and
his
Apostles
subdued
Devils
,
and
ejected
them
by
a
divine
and
extraordinary
power
:
but
as
for
meer
men
,
and
the
vilest
of
men
,
since
God
hath
denyed
them
the
singular
gift
;
who
hath
taught
them
the
triviall
arr
of
acting
over
,
or
commanding
evill
spirits
?
Or
have
they
taken
it
upon
themselves
(
as
did
the
Jewish
Exorcists
Acts
19.
3.
)
and
is
not
indeed
all
their
power
and
authority
of
the
same
force
,
as
was
theirs
?
But
instead
of
preaching
to
such
let
me
first
reason
with
them
.
Is
it
credible
,
that
a
mortall
man
should
be
able
to
bind
an
immortall
Spirit
?
and
bind
him
by
a
word
,
a
sound
a
syllable
,
a
character
?
and
these
insignificant
,
and
no
vertue
of
Gods
promise
in
them
?
Can
these
men
doe
that
to
the
Devill
,
which
he
cannot
doe
to
them
:
compell
him
to
doe
good
,
or
evill
?
If
they
can
compell
him
to
doe
the
thing
that
good
is
;
then
are
they
able
to
doe
as
much
as
God
himself
doth
:
and
to
compell
him
to
doe
evill
,
that
they
need
not
,
he
is
alwaies
as
ready
to
doe
that
,
as
they
.
Devils
are
above
the
order
,
and
power
of
sensible
things
:
how
then
should
they
be
sufficient
to
move
them
,
either
by
way
of
allurement
,
or
constraint
?
If
the
Devill
doe
at
any
time
work
with
man
,
he
will
not
doe
it
gratis
,
or
freely
;
unless
it
be
upon
his
own
errands
,
and
to
his
own
ends
;
for
he
hates
mankind
,
and
their
indifferent
commerce
.
And
therefore
since
he
will
not
doe
it
voluntarily
,
and
cannot
be
compelled
;
if
he
acts
at
all
,
it
must
either
be
upon
a
temptation
of
his
own
,
or
else
upon
a
confederation
of
theirs
.
And
if
he
be
enjoyned
to
obey
by
covenant
or
compact
,
then
is
not
the
malefice
as
much
as
confest
?
Reason
and
experience
prove
,
that
the
Devil
cannot
be
forced
to
stand
to
his
own
promises
:
how
much
less
then
to
any
mans
precept
,
or
command
?
And
therefore
if
the
Devill
appear
at
the
provocation
,
recede
at
the
commination
,
answer
at
the
call
and
obey
at
the
command
of
a
Necromancer
;
what
dissimulation
of
obedience
is
there
on
both
sides
?
One
secretly
imploring
,
and
outwardly
injoyning
:
the
other
outwardly
observing
,
but
inwardly
inslaving
.
For
it
is
not
they
that
bind
the
Devill
;
but
the
Devill
that
binds
them
to
obedience
.
Only
he
seems
to
be
enforced
to
doe
theirs
;
that
so
he
may
make
them
willing
to
do
his
will
.
Or
that
his
seigned
constraint
might
either
the
more
excuse
him
;
or
else
set
them
the
more
without
excuse
both
before
God
,
and
men
;
what
command
or
inforcement
is
that
,
which
is
done
not
only
to
others
injury
but
oft-times
to
the
actors
own
hurt
?
especially
if
he
be
doubting
,
and
have
not
a
strong
faith
,
and
observe
not
all
the
circumstances
of
adjuring
;
which
shews
all
the
force
(
on
one
part
,
or
other
)
to
be
only
in
a
pactionall
artifice
.
The
main
thing
that
the
Astrologicall
Magicians
,
Necromancers
,
conjurers
,
and
inchanters
pretend
,
is
,
that
they
can
stand
without
his
chain
,
and
yet
bring
him
(
will
he
,
nill
he
)
within
their
circle
:
and
all
by
vertue
of
the
celestiall
orbes
;
only
calling
,
and
urging
him
under
certain
aspects
,
conjunctions
,
constellations
.
But
alas
!
these
cannot
impress
,
or
impose
upon
him
(
neither
of
themselves
,
nor
by
accident
;
neither
directly
,
nor
indirectly
)
he
being
a
meer
spirituall
substance
,
and
formally
united
to
no
body
.
If
therefore
he
be
observant
upon
such
tearms
,
it
is
to
indulge
a
superstitious
faith
,
and
perswasion
of
the
vertue
of
such
things
,
and
esficacy
of
such
an
art
,
besides
,
above
,
against
the
word
of
God
.
And
he
obeys
now
,
not
as
necessitated
thereby
,
as
by
causes
;
but
yeelding
thereto
,
as
unto
Signs
.
Signs
indeed
of
a
compact
,
or
confederation
.
And
in
that
regard
,
seems
very
observantially
to
submit
,
not
only
to
stars
,
and
Planetary
constellations
:
but
to
plants
,
herbs
,
stones
,
metals
,
circles
,
odes
,
verses
,
words
,
sounds
,
characters
,
figures
,
fabrications
,
confections
;
and
indeed
to
any
rites
or
ceremonies
whatsoever
,
used
as
seals
to
such
an
intent
.
Otherwise
,
was
it
not
for
the
covenant
on
the
one
part
,
there
would
(
notwithstanding
all
the
art
,
and
authority
)
be
but
little
performance
on
the
tother
.
Having
thus
disputed
with
,
now
let
me
preach
to
my
magicall
Dominator
;
who
by
vertue
of
the
spirit
of
the
world
(
not
of
the
Lord
)
and
by
vertue
of
the
spirits
in
the
Planets
(
not
of
him
,
that
hath
the
seven
spirits
of
God
,
and
the
seven
stars
,
Revel.
3.
1.
)
presumeth
that
he
hath
thus
got
the
Devill
in
a
string
,
and
can
make
him
bow
at
a
beck
.
Canst
thou
draw
out
Leviathan
with
an
hook
?
or
his
tongue
with
a
cord
which
thou
lettest
down
?
Canst
thou
put
an
hook
into
his
nose
?
and
bore
his
jaw
thorow
with
a
thorn
?
Will
he
make
many
supplications
unto
thee
?
will
he
speak
soft
words
unto
thee
?
Will
he
make
a
covenant
with
thee
?
wilt
thou
take
him
for
a
servant
for
ever
?
Wilt
thou
play
with
him
as
with
a
bird
?
wilt
thou
bind
him
for
thy
maidens
?
Shall
thy
companions
make
a
banquet
of
him
?
shall
they
part
him
among
the
Merchants
?
Canst
thou
fill
his
skin
with
barbed
irons
?
or
his
head
with
fish-spears
?
Lay
thine
hand
upon
him
,
remember
the
battell
:
doe
no
more
.
I
hope
he
is
not
ignorant
that
the
allegory
is
very
apt
for
his
own
application
.
5.
Whether
Magicians
and
Astrologers
be
not
only
obnoxious
,
or
lyable
to
;
but
noxious
,
or
guilty
of
a
diabolicall
compact
,
and
commerce
(
not
only
implicite
but
explicite
,
)
As
pretending
to
false
science
,
propounding
false
grounds
,
urging
false
causes
,
using
false
means
,
exhibiting
false
circumstances
,
practising
false
arts
,
provoking
false
affections
,
and
intending
false
ends
:
and
especially
,
seeking
,
and
teaching
to
supply
the
defect
,
or
fayling
of
all
these
,
by
a
false
,
and
superstitious
faith
▪
A
faith
that
is
not
in
the
things
of
faith
;
and
therefore
cannot
be
divine
.
A
faith
that
in
the
things
of
reason
,
denys
,
and
exclaims
against
the
demonstration
of
reason
;
and
therefore
cannot
be
humane
.
Must
not
the
effect
of
such
a
faith
be
superstitious
:
and
the
event
prestigious
?
Moreover
what
proneness
hath
here
been
confest
?
what
properties
of
a
diabolicall
covenant
have
been
found
?
Besides
a
vanity
,
and
superstition
of
faith
;
likewise
of
observation
,
imagination
,
affectation
,
investigation
,
invocation
,
adjuration
,
temptation
.
Signs
empty
,
and
delusory
;
Feats
jugling
and
prestigious
;
wonders
wrought
without
the
command
,
and
approof
of
God
;
creatures
abused
contrary
to
their
nature
,
and
institution
;
art
pretended
without
any
true
principles
;
words
invented
,
and
muttered
,
and
they
barbarous
,
insignificant
,
false
,
absurd
,
apocryphall
;
yea
though
Canonicall
and
sacred
,
yet
applyed
to
such
acts
ends
,
for
which
they
were
never
ordained
;
admirable
efficacy
attributed
to
syllables
,
sounds
,
numbers
,
rites
,
solemnities
,
ceremonies
,
circumstances
,
of
time
,
place
,
and
person
;
Fabrications
of
images
,
statues
,
figures
,
characters
,
circles
,
rings
,
seals
,
&c.
Confections
of
herbs
,
minerals
,
waters
,
oyls
,
juyces
,
spirits
,
&c.
acting
and
effecting
at
an
improportionate
distance
,
and
without
convenient
means
;
spectrous
Phantasmes
,
or
apparitions
,
to
affright
men
into
a
credulity
;
ludibrious
pranks
,
only
to
make
sport
,
and
so
feed
mans
curiosity
;
and
divining
predictions
(
of
things
,
lost
,
absent
,
future
)
without
either
calling
,
or
cause
.
6.
Whether
Magicall
feats
be
wrought
by
things
corporeall
,
or
spiritual
?
Not
by
things
corporeal
,
because
of
improportionate
matter
,
form
,
cause
,
effect
,
means
,
instruments
,
distance
,
&c.
How
can
a
body
work
upon
a
body
,
to
make
it
sign
,
and
signify
things
hidden
,
lost
,
absent
,
future
?
to
make
a
dead
body
walk
,
speak
,
&c.
To
make
a
living
body
walk
invisible
,
transform
its
proper
shape
,
&c.
And
if
by
things
spirituall
;
then
whether
by
spirits
good
,
or
bad
?
Not
by
the
good
(
neither
of
Angels
,
nor
men
)
for
where
's
the
true
and
good
cause
,
Minister
,
means
,
object
,
and
end
of
Magicall
operation
?
Nay
which
of
all
these
is
not
evill
?
7.
Is
it
not
the
known
property
of
God
,
to
know
things
future
absolutely
,
and
exactly
?
Wherefore
then
did
the
Devill
arrogate
to
himself
divination
;
but
in
an
emulation
of
Divinity
?
Now
whether
of
these
two
doe
the
Diviners
imitate
?
God
,
or
the
Devill
?
It
cannot
be
God
;
because
they
have
no
command
to
imitate
him
,
in
these
his
powerfull
properties
;
no
promise
upon
the
imitation
.
It
must
be
the
Devill
then
;
and
to
imitate
him
,
must
needs
be
maleficall
.
And
they
may
imitate
him
many
ways
:
for
he
hath
used
himself
to
divination
,
by
spirits
,
by
men
,
by
living
men
,
by
dead
men
,
by
the
celestiall
bodies
,
by
the
elements
,
by
things
naturall
,
by
things
artificiall
;
yea
and
by
things
sacred
and
religious
:
and
may
not
they
then
be
like
him
in
all
these
?
8.
How
easy
is
it
for
the
Devill
to
predict
those
things
which
he
intends
to
act
himself
?
As
suppose
he
intendeth
(
by
Gods
permission
)
to
practise
the
sickness
,
death
,
destruction
of
man
,
or
Beast
:
is
it
not
easy
for
him
to
suggest
such
his
intention
to
his
instruments
,
and
Ministers
;
and
so
make
them
to
predict
the
same
?
Yea
though
it
be
done
from
him
;
is
it
not
easy
for
him
,
and
them
,
to
pretend
it
from
some
other
cause
:
albeit
abused
besides
the
naturall
end
thereof
?
Is
it
a
matter
of
much
artifice
,
for
ve●eficks
,
or
witches
to
forespeak
their
own
purposed
and
laboured
malefice
?
How
readily
may
he
presage
anothers
death
,
or
ruin
;
that
hath
him
in
his
own
power
,
and
so
hath
already
determined
that
such
a
day
it
shall
be
done
.
In
like
manner
,
how
many
have
perished
according
to
wizzardly
predictions
:
and
that
only
because
of
wizzardly
purposes
,
and
perpetrations
?
And
therefore
it
may
(
not
unjustly
)
be
doubted
,
whether
many
of
those
prognosticated
evill
fates
,
and
fortunes
,
against
Princes
,
Magistrates
,
Ministers
,
and
other
Christians
(
especialy
such
as
opposed
them
in
their
fatidicall
way
)
were
not
(
besides
the
Astrologicall
speculation
)
practised
by
goeticall
Magick
as
by
charms
,
curses
,
poysons
,
treachery
,
violence
;
or
by
making
maleficall
images
,
pictures
,
figures
,
constellated
under
the
ascension
of
that
man
,
whom
they
would
maliciously
destroy
,
or
prejudice
.
And
why
may
not
this
be
justly
suspected
of
them
;
since
it
is
a
thing
not
only
of
their
own
practising
,
but
of
their
teaching
?
And
it
being
so
,
how
can
they
themselves
deny
?
and
what
understanding
man
would
not
pronounce
upon
them
,
for
the
most
arrant
inchanters
,
sorcerers
,
veneficks
,
maleficks
,
wizzards
,
and
witches
in
the
world
?
9.
Whether
there
may
not
be
an
effascination
,
or
bewitching
,
by
inspecting
the
stars
;
as
by
imagination
,
by
breathing
on
,
by
looking
on
,
by
touching
,
by
fabricating
of
images
,
&c.
We
know
none
of
these
acts
are
malevolent
,
or
maleficall
in
their
own
nature
:
but
that
any
one
of
these
,
as
well
as
another
,
may
be
abused
to
sorcery
,
and
witchcraft
,
through
a
Satanicall
stipulation
,
or
suffrage
,
who
can
deny
?
10.
What
practice
of
sorcery
,
or
malefice
,
more
superstitious
,
than
the
fabricating
of
Astrologicall
,
and
of
magicall
images
,
pictures
,
statues
,
figures
,
&c.
For
as
a
tacite
compact
hath
been
suspected
,
as
touching
the
Astrologicall
:
so
hath
an
express
one
been
concluded
,
and
confessed
,
as
concerning
the
magicall
configurations
.
And
what
is
the
one
,
or
the
other
of
these
?
but
the
making
of
an
image
,
or
figure
,
either
of
man
,
or
beast
;
in
gold
,
silver
,
brass
,
copper
,
wax
,
wood
,
stone
,
clay
;
under
such
a
conjunction
,
or
constellation
;
For
the
inviting
,
and
alluring
of
Angels
;
for
the
expelling
and
ejecting
of
Devils
;
for
the
procuring
of
love
;
for
the
provoking
of
hatred
;
for
the
atchieving
of
victory
;
for
the
effecting
of
death
;
for
the
raising
,
or
allaying
of
storms
,
or
tempests
;
for
the
causing
or
preventing
of
pestilencies
;
for
the
driving
away
of
Serpents
,
and
vermine
,
&c.
Now
in
such
a
compact
,
what
vertue
or
efficacy
,
besides
that
of
a
compact
only
?
what
similitude
,
or
resemblance
,
betwixt
the
figure
of
a
round
star
,
or
Planet
:
and
a
monstruous
many-shap't
,
magicall
configuration
?
The
vertue
of
the
celestials
are
but
universall
,
and
indeterminate
as
to
the
producing
of
this
,
or
that
effect
:
neither
,
but
by
naturall
,
and
particular
causes
.
And
who
will
say
that
any
such
particular
figures
are
either
causes
,
or
naturall
?
what
preparation
can
there
be
of
such
a
matter
;
for
the
receiving
,
and
retaining
such
constellatory
influences
?
And
what
such
kind
of
efficacies
can
it
have
thereby
for
the
admitting
of
such
effects
?
The
heavenly
bodies
operate
no
way
,
but
naturally
:
these
figures
or
fabrications
,
operate
no
way
,
but
artificially
(
being
the
artifices
of
humane
invention
,
and
used
arbitrarily
)
how
then
should
these
modify
,
and
determine
those
?
How
come
their
vast
influences
to
be
restrained
only
to
such
a
figure
,
and
that
only
for
such
operations
?
How
come
the
stars
and
Planets
so
to
neglect
the
matter
,
and
its
disposition
;
and
so
to
respect
the
figure
,
and
its
composition
;
as
accordingly
to
dart
in
their
influences
,
for
the
figures
sake
;
let
the
matter
be
what
it
will
?
what
vertue
can
there
be
(
for
all
the
celestiall
influences
)
more
than
the
matter
is
disposed
unto
?
what
efficacy
,
or
aptitude
of
an
artificiall
form
,
more
than
accidentall
,
and
instrumentall
?
what
principles
of
life
and
action
from
artificiall
forms
?
Is
not
the
vertue
of
the
matter
still
the
same
,
although
of
divers
forms
or
figures
?
why
should
artificiall
figures
be
more
apt
to
receive
the
starry
influences
,
than
are
naturall
figures
?
In
all
such
configurations
,
must
not
the
efficacy
of
the
Stars
rather
attend
,
or
depend
upon
the
imagination
and
fancy
of
the
artist
,
or
artificer
:
than
either
upon
the
matter
,
or
form
it self
?
why
should
the
inscription
of
characters
,
letters
,
words
,
numbers
,
make
the
figure
,
or
image
more
efficacious
?
why
should
not
the
constellated
vertue
last
so
long
as
the
substantiall
matter
lasts
:
but
only
so
long
as
the
accidentall
form
or
figure
lasts
?
Seeing
therefore
there
is
neither
vertue
nor
efficacy
in
such
fabrications
,
or
figurations
,
from
God
,
Angels
,
nature
,
art
,
stars
,
matter
,
form
,
or
figure
:
whence
then
(
if
an
effect
follow
)
must
all
the
efficacy
be
,
but
from
the
sign
?
the
sign
of
a
diabolicall
and
maleficall
contract
,
Sacrament
,
suggestion
,
suffragation
,
operation
,
and
delusion
.
Who
can
think
otherwise
even
of
a
materiall
image
,
or
figure
that
cannot
be
operative
or
efficacious
beyond
its
proper
species
,
and
form
?
how
much
more
then
of
that
,
which
is
only
fantasticall
,
painted
,
or
ingraven
?
11.
Whether
of
such
kinde
of
configuration
,
were
not
the
Jewish
Teraphim
,
especially
according
to
the
Rabbinical
use
,
and
account
?
likewise
the
Talismanical
sculptures
of
the
Persians
,
together
with
these
French
toyes
,
Gamalies
;
which
(
set●
this
fabrication
aside
)
are
but
the
Games
of
Nature
(
as
our
English
word
sounds
,
aptest
)
or
her
apish
and
accidental
sports
,
by
confusedly
shadowing
one
kinde
of
creature
in
another
.
And
causing
them
to
rise
and
fall
in
their
own
mud
,
(
like
the
imperfect
animals
in
Nilus
)
without
any
further
hurt
or
help
to
the
whole
universe
:
save
that
men
may
consider
,
that
He
,
who
made
all
things
of
nothing
,
can
make
any
thing
resemble
every
thing
:
and
that
Christians
might
learn
to
blesse
their
Creator
for
their
more
perfect
formation
.
But
idle-witted
and
fantastical
men
,
have
fancied
figures
,
and
faces
,
in
stones
,
and
●oots
(
like
as
we
have
done
of
late
on
Tobacco-box
lids
)
and
therewith
have
fraught
their
studies
,
as
Papists
have
done
their
Sacraries
with
Reliques
:
or
as
women
have
deckt
their
closets
with
shells
.
Neither
is
the
vanity
all
;
but
they
have
superstitiously
,
nay
,
and
sorcerously
made
these
umbrages
of
creatures
to
be
the
tutilaries
of
Kingdoms
,
Nations
,
Countries
,
Cities
,
persons
,
from
devils
,
thunders
,
tempests
,
shipwracks
,
pestilences
,
poysons
,
serpents
,
vermine
;
and
who
knows
what
?
12.
Whether
a
diabolical
compact
,
and
familiarity
may
not
justly
be
there
suspected
,
where
praestigious
things
are
apparent
,
and
yet
miracles
are
denyed
,
the
Law
affords
no
precept
,
the
Gospel
hath
made
no
promise
,
Nature
hath
no
power
,
Art
hath
no
principles
,
the
means
have
no
warrant
,
and
the
end
hath
no
profit
;
no
profit
neither
to
Church
,
nor
Common-wealth
?
13.
What
is
the
difference
betwixt
those
that
call
themselves
Magicians
,
Mathematicians
,
Astrologers
,
Prognosticators
,
Diviners
:
and
those
that
are
called
Soothsayers
,
Necromancers
,
Conjurers
,
Inchanters
,
Sorcerers
,
Wizzards
,
and
Witches
?
Is
this
all
the
difference
,
that
the
one
is
guilty
of
a
compact
or
covenant
:
the
other
not
?
Why
there
is
an
implicite
covenant
,
as
well
as
an
explicite
;
and
one
leading
to
the
other
:
and
by
how
many
of
both
parties
hath
even
an
explicite
covenant
been
confessed
?
Or
that
one
is
arted
,
the
other
unlearned
?
What
good
of
an
art
,
without
a
gift
?
the
m
or
learned
in
an
evil
art
,
the
more
to
be
abhorred
.
Let
them
both
see
to
it
,
whether
the
main
of
their
learning
be
not
of
a
delusive
suggestion
,
rather
then
of
a
diligent
acquisition
.
Or
that
one
is
imperious
over
the
Devil
,
wheras
the
other
is
his
supplyant
?
The
Devil
smiles
alike
at
the
pride
,
and
at
the
humility
of
a
superstition
.
And
can
no
more
be
enjoyned
then
he
can
be
entreated
.
And
will
yield
that
either
of
them
shall
openly
command
,
so
they
will
but
secretly
implore
.
Or
that
the
one
operates
by
the
celestial
,
the
other
by
terrestrial
imps
?
Hath
not
idolatry
,
and
superstition
,
(
and
why
not
witchcraft
?
)
been
committed
by
things
in
Heaven
,
as
well
as
things
on
earth
?
Me
thinks
a
Magician
operates
by
the
baser
imp
of
the
two
.
For
a
Witch
works
by
a
living
dog
,
cat
,
mouse
,
rat
,
&c.
But
he
by
a
dead
one
,
configured
,
constellated
,
written
,
painted
,
ingraven
.
Or
that
Witches
are
for
the
most
part
female
,
but
they
male
?
Oh!
the
nobler
sexe
abusing
it self
,
is
alwayes
the
viler
.
Or
that
Witches
are
poor
,
and
envious
,
to
the
infesting
of
women
,
children
,
cattel
,
&
c
?
How
proud
are
they
then
that
dare
do
the
like
to
Nations
,
Kingdoms
,
Princes
,
Magistrates
?
&c.
Or
that
Witches
are
violent
and
revengeful
in
their
practices
;
but
Magicians
are
pleasant
and
merry
in
their
pranks
?
Certainly
,
it
is
good
neither
to
play
with
Saints
nor
Devils
;
such
their
sports
,
are
Satans
earnest
.
Doth
not
the
one
thus
act
with
more
reluctancy
,
and
the
other
with
more
complacency
?
For
such
passions
may
have
more
of
enforcement
;
and
such
pleasures
more
of
assent
.
14.
Whether
the
appellations
of
Magicians
,
Mathematicians
,
Astrologers
,
Genethliaks
,
Planetarians
(
to
say
nothing
of
the
old
Chaldeans
,
Aegyptians
,
Gazarens
,
Saman●ans
,
Hierophants
,
Brachmans
,
Gymnosophists
,
Thessalians
,
Hetrurians
,
the
Cabalistical
Rabbins
,
the
Greek
Arithmeticks
,
the
Roman
Augurizers
,
the
French
Druids
,
the
English
Bards
,
&c.
)
as
also
Necromancers
,
Conjurers
,
Inchanters
,
Charmers
,
Wizzards
,
Witches
,
Sorcerers
,
Soothsayers
,
Sophisters
,
Impostors
,
Circulators
,
loculators
,
Juglers
,
Gipsies
,
Physiognomists
,
Fortune-tellers
,
Prognosticators
,
Praedictors
,
Diviners
,
&c.
be
not
terms
of
a
promiscuous
usage
?
And
whether
the
community
of
words
,
argue
not
some
community
of
things
?
Nay
have
not
the
holy
Scriptures
condemned
them
,
under
these
tearms
or
names
indifferently
?
Do
not
the
Fathers
,
Councells
,
Schoolemen
,
Casuists
,
Divines
,
Historians
,
and
Poets
thus
speak
of
them
indiscriminately
?
Have
not
the
Ecclesiastical
,
Imperial
,
Provincial
,
Municipal
Lawes
,
(
under
these
mixt
notions
,
and
nominations
)
decreed
,
and
doomed
them
alike
to
penalty
?
15.
Why
the
Devil
chuseth
to
have
,
both
his
most
solemn
confederation
;
as
also
the
most
stupendious
operations
,
that
follow
thereupon
,
to
be
made
and
done
under
certain
constellations
?
Is
it
not
because
he
would
have
the
Starres
worshipped
for
Gods
;
who
himself
is
worshipped
in
any
thing
that
is
not
God
?
Or
that
he
would
thus
have
all
the
malefice
devolved
upon
heavenly
bodies
?
For
what
mischief
he
is
permitted
to
do
upon
earth
,
he
would
make
men
believe
it
comes
from
Heaven
.
Or
indeed
,
that
he
would
thus
delude
the
Sorcerers
themselves
;
in
perswading
them
,
that
what
they
do
,
they
do
not
by
fraud
,
but
by
an
innocent
,
nay
,
an
exquisite
Planetary
Art
?
For
how
many
rank
wharficks
have
laboured
to
excuse
their
execrable
Arts
,
by
accusing
the
malefick
Stars
?
16.
How
many
Magicians
,
Astrologers
,
and
Planetary
Prognosticators
,
have
had
their
Paredrials
,
their
Assessors
,
and
Obsessors
;
their
Consiliaries
,
and
Auxiliaries
;
their
Martinists
,
Maisterels
,
and
Ministrels
;
their
Imps
,
and
Familiars
,
as
well
as
other
Witches
?
And
whether
have
not
they
made
the
same
use
,
and
employment
of
them
,
as
the
other
have
done
?
17.
Whether
the
Artists
(
in
Magick
and
Astrology
)
denying
,
exclaiming
,
and
cautioning
against
Idolatry
,
Superstition
,
Sorcery
,
Witchcraft
,
be
sufficient
to
purge
their
Art
,
and
quit
themselves
of
the
same
?
When
as
their
very
speculations
are
expressely
coinquinated
with
much
in
all
these
:
and
their
practises
palpably
guilty
of
much
more
;
and
that
to
all
mens
judgements
,
but
theirs
that
use
them
.
Therefore
rather
,
whether
are
not
their
intermingled
negations
,
and
affirmations
,
disclaimings
,
and
acclaimings
,
vowings
,
and
disavowings
,
cautions
,
and
concessions
,
distinctions
,
and
confusions
,
an
Argument
of
a
consciousnesse
,
or
conviction
of
something
(
in
this
kinde
)
to
be
greatly
suspected
,
and
censured
?
18.
How
many
of
them
that
have
pretended
nothing
but
nature
,
and
natural
causes
;
and
boasted
Art
altogether
,
and
principles
of
mysterious
Art
:
yet
when
the
mystery
of
delusion
,
and
iniquity
,
hath
been
discovered
;
and
themselves
straightly
examined
by
prudent
and
careful
Magistrates
,
or
the
day
of
their
disastrous
and
unfortunate
ends
or
execution
,
approaching
:
I
say
,
how
many
of
them
have
then
confest
,
and
cryed
out
upon
compacts
,
confederacies
,
Devils
,
delusions
perdition
,
damnation
?
19.
Whether
the
superstitions
of
Sorcery
and
Witchcraft
be
not
taught
and
promoted
,
countenanced
,
and
encouraged
,
by
the
Printing
,
and
permitting
such
multitudes
of
Magical
books
?
Especially
the
translating
of
them
(
by
way
of
Vindication
,
and
Apologie
)
into
the
vulgar
tongue
?
20
Whether
such
books
may
be
read
?
(
unlesse
with
an
inimical
Science
,
not
a
social
Conscience
;
not
with
an
invitatory
operation
,
but
an
expugnatory
refutation
.
)
And
whether
their
signes
and
ceremonies
may
be
used
or
assented
to
by
any
(
either
ignorantly
or
affectedly
)
without
great
danger
of
being
seduced
,
and
infected
;
if
not
with
the
Sorcery
,
yet
with
the
superstition
of
the
Art
?
Let
a
man
but
well
examine
himself
,
and
observe
others
;
and
he
needs
no
Oedipus
:
his
own
observation
and
experiment
will
soon
teach
him
to
resolve
the
case
.
CHAP.
XX.
From
the
Ominatings
of
vain
observation
.
1.
WHether
the
superstition
of
vain
observation
,
and
the
more
superstitious
ominations
thereupon
;
have
not
been
occasioned
,
and
increased
,
by
the
prognostications
,
predictions
,
and
divinations
,
of
Magick
,
and
Astrologie
?
For
(
besides
the
suggestions
of
Satan
himself
)
where
is
the
source
,
and
root
of
all
such
vanity
,
and
su-perstition
(
at
least
the
imitation
,
and
example
)
to
be
found
:
save
in
those
Arts
and
speculations
,
that
teach
to
observe
creatures
,
images
figures
,
signes
,
and
accidents
,
for
constellational
;
and
(
as
they
call
them
)
second
stars
:
and
so
to
ominate
,
and
presage
upon
them
;
either
as
touching
themselves
or
others
?
As
namely
,
to
observe
dayes
,
for
lucky
,
or
unlucky
;
either
to
travail
,
sail
,
fight
,
build
,
marry
,
plant
,
sow
,
buy
,
sell
,
or
begin
any
businesse
in
;
to
bode
good
or
bad
luck
,
fortune
,
successe
,
from
the
rising
up
on
the
right
,
or
left
side
;
from
lifting
the
left
leg
over
the
threshold
,
at
first
going
out
of
doors
.
From
putting
on
the
hose
uneven
or
a
crosse
,
and
the
shooe
upon
the
wrong
foot
.
Item
,
The
Band
standing
awry
,
the
going
abroad
without
his
girdle
on
,
the
bursting
of
the
shooe
latchet
,
the
tingling
of
the
ear
,
the
itching
of
the
eye
,
the
glowing
of
the
cheek
,
the
bleeding
of
the
nose
,
the
stammering
in
the
beginning
of
a
speech
,
the
stumbling
at
first
going
about
an
enterprise
;
the
meeting
a
begger
,
or
a
Priest
the
first
in
a
morning
,
the
meeting
of
a
Virgin
or
a
Harlot
first
;
the
running
in
of
a
child
betwixt
two
friends
,
the
justling
one
another
at
unawares
,
one
treading
upon
anothers
toes
,
to
meet
one
fasting
that
is
lame
or
defective
in
any
member
,
to
wash
in
the
same
water
after
another
,
to
be
over
merry
on
a
suddain
,
to
be
given
to
sighing
,
and
know
no
cause
why
;
from
the
dreaming
of
gold
,
silver
,
eggs
,
gardens
,
weddings
,
dead
men
,
dung
,
&c.
From
the
snorting
in
sleep
,
from
the
sneezing
at
meat
,
the
spilling
of
the
wine
,
the
overturning
of
the
salt
,
the
dogs
howling
,
the
cats
licking
themselves
,
the
swine
grunting
,
the
cocks
crowing
unseasonably
,
the
pyes
chattering
about
the
house
,
the
owles
scritching
,
the
swallows
falling
down
the
chymney
,
the
crickets
chirping
behind
the
chimney
stock
;
or
creeping
upon
the
foot-pace
.
A
hare
crossing
the
way
,
a
crow
lighting
on
the
right
hand
,
or
on
the
left
.
To
collect
,
or
predict
mens
manners
,
and
fortunes
by
their
names
,
or
the
Anagram
upon
the
name
,
or
the
allusion
to
the
name
,
or
the
numbers
in
the
name
,
&c.
Who
can
reckon
up
all
the
vain
observations
,
and
superstitious
ominations
of
several
Nations
,
persons
,
sexes
,
ages
,
conditions
,
and
occupations
of
men
?
And
what
hope
is
there
it
should
be
otherwise
;
while
such
artifices
and
practises
are
tolerated
,
which
teach
to
observe
them
from
signal
constellations
,
and
Magical
operations
?
2.
Whether
the
vain
observation
of
vain
dreams
,
proceed
not
from
the
vain
dream
,
and
phantastical
of
the
coelestial
influences
upon
the
phantastick
spirit
?
For
do
they
not
say
,
That
as
the
coelestial
influxes
upon
corporal
matter
produce
diverse
forms
:
so
from
the
same
influxes
upon
the
phantastical
power
,
which
is
organical
,
phantasms
are
impressed
,
by
a
coelestial
disposition
,
consentaneous
to
the
producing
of
any
effect
,
especially
in
dreams
;
because
the
minde
is
then
more
freed
from
corporeal
,
and
external
cares
,
or
troubles
;
and
so
more
freely
receives
those
divine
influxes
?
Whence
it
comes
to
passe
that
many
things
are
made
known
to
sleeping
men
,
in
dreams
,
which
are
hid
to
the
waking
.
And
if
this
be
their
chief
reason
,
whereby
they
would
reconcile
an
opinion
of
truth
to
Dreams
,
why
are
they
not
agreed
(
among
themselves
)
of
the
causes
,
yea
of
the
sydereal
causes
of
them
?
One
will
have
the
Intelligence
that
moves
the
Moon
to
cause
them
,
by
the
means
of
its
light
,
whereby
mens
phantasies
are
irradiated
,
while
they
sleep
.
Others
refer
them
to
the
influxes
of
the
superiors
,
yet
by
the
means
of
certain
species
,
whereby
they
continually
flow
from
Heaven
.
Another
will
have
them
to
depend
upon
the
powers
of
the
soule
,
the
influxes
of
the
Heavens
,
together
with
certain
images
,
or
resemblances
,
whether
of
fantasie
or
configuration
.
Others
will
have
them
wholly
caused
by
their
constellations
.
And
if
they
would
bring
in
the
Devil
among
the
rest
(
as
some
of
them
have
confest
he
is
not
to
be
kept
out
)
they
should
finde
him
to
be
the
greatest
cause
of
all
:
especially
of
the
vain
observation
of
them
,
and
superstitious
omination
upon
them
.
Who
will
deny
,
that
there
may
be
some
observation
of
some
dreams
,
and
some
interpretation
made
upon
them
,
as
touching
either
the
health
,
or
sicknesse
of
the
body
,
the
vertuous
or
vitious
inclinations
and
affections
of
the
minde
;
yea
,
and
(
though
rarely
and
extraordinarily
)
for
the
caution
,
and
encouragement
,
as
touching
some
special
actions
and
events
?
But
I
demand
,
of
Magical
and
Astrological
men
:
not
so
much
whether
there
be
one
common
rule
to
all
,
for
the
interpretation
of
dreams
,
As
whether
this
(
taught
by
themselves
)
be
either
a
second
cause
of
dreams
,
or
a
safe
rule
to
interpret
them
?
viz.
That
dreams
are
more
efficacious
,
when
the
Moon
over-runs
that
signe
,
which
was
in
the
ninth
number
of
the
Nativity
,
or
revolution
of
that
yeer
;
or
in
the
ninth
signe
,
from
the
signe
of
perfection
.
For
it
is
a
most
true
and
certain
divination
;
neither
doth
it
proceed
from
nature
,
or
humane
arts
,
but
from
purified
minds
,
by
divine
inspiration
.
They
shall
do
well
,
not
onely
(
by
true
reason
)
to
resolve
us
fully
,
of
the
truth
they
speak
:
but
also
(
in
good
sense
)
of
the
terms
,
they
speak
withal
.
3.
Whether
the
vain
observations
,
and
superstitious
,
nay
ridiculous
ominations
of
Physiognomie
,
had
ever
been
so
vulgarly
taken
up
,
but
by
reason
of
Magick
,
and
Astrologie
?
For
without
Physiognomy
coelestial
;
to
what
purpose
is
Physiognomy
terrestrial
?
Do
they
not
gather
the
Physiognomie
of
Elements
,
from
stars
,
and
starry
influences
or
dispositions
?
And
the
physiognomy
of
Minerals
,
Gemmes
,
and
Stones
;
from
starry
signatures
,
and
figures
?
The
Physiognomie
of
Herbs
,
and
Plants
,
from
the
stars
,
and
Planets
?
And
from
their
natures
and
influences
;
yea
,
from
their
signatures
,
and
figure
;
and
so
conclude
their
vertues
of
sympathie
,
and
antipathie
,
to
be
accordingly
?
The
Physiognomie
of
Beasts
,
Birds
,
Fishes
;
still
from
starry
signatures
,
and
dispositions
?
Yea
,
and
the
Physiognomie
of
Man
,
his
powers
,
and
parts
,
from
starry
temperaments
,
and
planetary
inclinations
?
Nay
,
do
they
not
call
these
kinds
of
impression
,
second
stars
:
and
so
prefer
them
in
their
Physiognomical
ominating
,
or
divining
;
and
thus
,
not
conjecturing
onely
(
upon
mens
manners
,
and
fortunes
)
but
defining
?
Herereupon
(
that
I
may
proceed
in
their
own
order
)
are
subtilly
obtruded
upon
the
simple
world
these
particular
observations
,
and
ominations
;
so
vain
,
superstitious
,
ridiculous
;
even
to
the
judgement
of
the
Metoposcopists
themselves
.
1.
Obs.
That
a
great
head
is
an
omen
,
or
a
sign
of
a
sluggish
Fool
;
a
little
head
,
of
a
subtile
knave
;
a
middle
head
,
of
a
liberal
wit
,
a
round-head
,
of
a
senselesse
irrational
fellow
;
a
sharp
head
,
of
an
impudent
sot
,
&c.
2.
Obs
.
That
an
hard
hair
signes
,
or
ominates
one
valiant
;
and
a
soft
hair
,
effeminate
;
and
a
thin
hair
,
luxurious
;
and
a
thick
hair
,
churlish
;
and
a
curled
hair
,
covetous
;
and
a
plain
hair
,
prodigal
;
and
a
white
hair
,
timerous
;
and
a
black
hair
,
violent
;
and
a
yellow
hair
,
ingenious
;
and
a
red
hair
,
trecherous
.
3.
Obs.
That
a
great
face
signes
or
ominates
an
epicure
;
and
a
little
face
,
a
flatterer
;
a
fat
face
,
a
sluggard
;
a
lean
face
,
one
envious
;
a
long
face
,
injurious
;
a
broad
face
,
litigious
;
a
round
face
,
light
;
a
smooth
face
,
deceitful
;
a
wrinckled
face
,
distrustful
;
a
red
face
,
riotous
;
and
a
pale
face
,
malignant
.
4.
Obs.
That
a
broad
forehead
signes
or
marks
a
man
stupid
;
a
little
forehead
,
unconstant
;
an
high
forehead
pertinacious
,
a
low
forehead
,
lascivious
;
a
square
forehead
,
bold
;
a
round
forehead
,
loud
;
a
wrinckled
forehead
,
thoughtful
;
and
a
smooth
forehead
,
jocond
.
5.
Obs.
That
great
eyes
portend
,
or
signifie
shamelesse
;
and
little
eyes
,
covetous
;
gray
eyes
,
fearful
;
yellowish
eyes
,
fierce
;
blewish
eyes
,
pusillanimous
;
greenish
eyes
,
stout
;
black
eyes
,
crafty
;
red
eyes
,
cruel
;
brown
eyes
,
impudent
;
spotted
eyes
,
perfidious
;
rolling
eyes
,
angry
,
and
lustful
;
twinkling
eyes
,
irresolute
;
set
eyes
,
stupid
;
skewed
eyes
,
envious
;
purblind
eyes
,
perverse
prominent
,
or
goggling
eyes
,
simple
;
and
hollow
eyes
,
dissembling
.
6.
Obs.
That
the
eye-browes
or
lids
,
if
they
hang
down
,
mark
or
note
one
intemperate
;
if
thick
,
shamelesse
;
if
broad
,
foolish
;
if
little
,
crafty
;
if
they
bend
towards
the
nose
,
austere
and
rigid
;
if
to
the
temples
,
jeering
,
and
dissembling
;
if
long
,
arrogant
;
if
thin
,
silly
.
7.
Obs.
That
great
eares
,
presage
or
note
a
foole
:
and
little
eares
,
a
knave
;
and
long
eares
,
a
babbler
;
and
hanging
eares
,
a
clowne
;
and
prick
eares
,
a
medler
;
and
red
eares
,
shamefast
;
and
plain
eares
,
rude
;
and
soft
eares
,
easie
;
and
hard
eares
,
inexorable
.
8.
Obs.
That
a
very
great
nose
is
a
marke
or
figure
of
a
man
that
is
given
to
admire
himself
,
and
deride
all
others
;
a
very
little
nose
,
signes
a
man
mutable
;
a
long
nose
,
bold
;
a
strait
nose
babbling
;
a
crooked
nose
,
crooked
conditions
;
a
thick
nose
,
impudent
;
a
flat
nose
,
pretending
;
a
bottle
nose
,
dull
;
a
hook
nose
,
dissembling
;
a
broad
nose
,
churlish
;
a
sharpe
nose
,
teasty
;
a
round
nose
,
vainglorious
;
and
a
hawk
nose
,
venereous
;
and
a
red
nose
,
a
lover
of
strong
drink
.
9.
Obs.
That
thick
cheeks
betoken
a
vain
trifler
;
and
fleshy
cheekes
,
a
sound
eater
;
and
red
cheekes
,
a
notorious
drunkard
;
and
thin
cheekes
,
a
false
treacher
;
and
round
cheekes
,
a
wanton
deluder
;
and
smooth
cheekes
,
an
easie
nature
;
and
hairy
cheekes
,
an
harsh
humour
.
10.
Obs.
That
thick
lips
fore●
speak
a
foolish
talker
;
and
thin
lips
,
a
cunning
pretender
;
a
prominent
upper
lip
,
an
injurious
slanderer
;
and
a
prominent
under
lip
,
a
vain
boaster
;
an
hare
lip
,
a
cunning
cheater
;
a
pouting
lip
,
a
peevish
scold
;
a
purse
lip
,
a
scraping
sneak
;
and
a
blabber
lip
,
a
nasty
slut
.
11.
Obs.
That
a
great
mouth
is
an
omen
,
or
presage
of
one
manly
or
warlike
;
a
little
mouth
,
of
one
effeminate
,
or
wanton
;
a
pouch
mouth
,
of
a
great
talker
;
a
purse
mouth
,
of
a
great
lyer
;
a
wide
mouth
,
of
a
great
eater
;
a
narrow
and
contracted
mouth
,
of
a
great
envyer
.
12.
Obs.
That
a
little
chin
signes
one
envious
;
and
a
short
chin
,
perfidious
;
and
a
long
chin
,
loquacious
;
and
a
round
and
smooth
chin
,
muliebrious
;
a
dissected
,
and
retorted
chin
,
libidinous
;
and
a
square
and
hairy
chin
,
valorous
.
13.
Obs.
That
if
the
teeth
be
long
,
sharp
,
thick
,
thin
,
broad
,
narrow
,
fast
,
loose
;
they
signe
long
lived
,
or
short
▪
lived
;
and
mixtly
,
gluttonous
,
audacious
,
lying
,
suspitious
,
envious
,
versatile
,
&c.
14.
Obs
.
That
a
long
tongue
speaks
a
man
garrulous
;
a
short
tongue
,
dumpish
;
a
broad
tongue
,
liquorish
;
a
narrow
tongue
,
querulous
;
a
quick
and
voluble
tongue
,
rash
,
and
hasty
;
a
slow
and
drawling
tongue
,
dull
,
and
reserved
;
a
stuttering
or
stammering
tongue
,
ignorant
,
or
but
half
witted
.
15.
Obs.
That
as
the
voyces
of
men
are
great
or
small
,
high
,
or
low
,
quick
,
or
slow
:
so
are
they
to
be
argued
for
angry
,
or
gentle
;
true
,
or
false
;
audacious
,
or
timerous
;
modest
,
or
impudent
,
&c.
16.
Obs.
That
to
be
facile
of
speech
,
notes
levity
;
and
to
be
difficult
of
speech
,
morosity
;
short
speech
,
notes
passion
;
and
long
speech
,
affectation
;
to
speak
through
the
teeth
,
notes
folly
,
and
fantasticknesse
;
and
through
the
nose
,
lying
,
and
dissimulation
.
17.
Obs.
That
a
long
and
lean
neck
,
notes
one
for
talkative
,
foolish
,
fearful
;
a
short
neck
and
fat
,
for
rude
,
and
voracious
;
a
thick
fleshy
neck
,
for
angry
,
and
ireful
;
an
hard
neck
,
for
indocible
;
a
fat
neck
,
for
docible
;
a
stiffe
neck
and
immoveable
,
for
pertinacious
;
a
straight
neck
,
for
proud
and
contumacious
;
a
crooked
or
wry
neck
,
for
penurious
and
malignant
;
a
neck
leaning
to
the
right
hand
,
for
shamefast
;
to
the
left
hand
,
for
shamelesse
.
18.
Obs.
That
a
sharp
and
narrow
throat
signes
a
man
light
,
and
loquacious
,
a
wide
throat
,
voracious
,
or
greedy
;
the
bunch
upon
the
throat
,
if
it
be
outwardly
prominent
,
signes
a
man
malepert
;
if
it
be
inwardly
contracted
,
it
signes
him
difficult
,
and
troublesome
.
19.
Obs.
That
a
great
breast
is
marking
and
figuring
a
man
strong
,
&
magnanimous
;
a
little
breast
weak
and
pusillanimous
;
a
broad
breast
,
wise
and
honest
;
a
narrow
breast
,
witty
and
subtile
;
a
fleshy
breast
,
timorous
,
and
lazy
;
an
hairy
breast
,
libidinous
;
a
smooth
,
effeminate
;
an
out
breast
,
unconstant
;
an
hollow
breast
,
deceitful
;
a
red
breast
ireful
;
swagging
breasts
,
drunken
,
and
whorish
.
20.
Obs.
That
a
great
belly
and
fleshy
,
shews
one
gluttonous
,
drunken
,
lustful
,
proud
;
an
hard
belly
,
rude
and
gluttonous
;
a
soft
belly
,
honest
and
magnanimous
:
a
mean
belly
,
prudent
and
ingenious
;
an
hairy
belly
,
lustful
,
light
,
instable
.
21.
Obs.
That
strong
ribs
signe
manly
;
weak
ribs
,
womanish
;
slender
and
short
ribs
,
pusillanimous
,
malignant
,
voracious
;
puft
and
swollen
ribs
,
loquacious
,
and
nugatious
;
fat
ribs
,
sottish
;
lean
ribs
,
wily
.
22.
Obs.
That
a
great
back
is
a
signe
of
a
man
strong
and
stout
,
and
a
little
back
,
of
one
wretched
,
and
timerous
;
a
lean
back
witty
:
a
fat
back
,
lazy
;
an
hairy
back
,
rigid
;
a
bunch
back
,
malicious
.
23.
Obs.
That
broad
shoulders
signe
valiant
;
narrow
shoulders
,
illiberal
;
high
,
or
out
shoulders
,
arrogant
;
cromp
shoulders
,
malicious
.
24
Obs.
That
long
arms
betoken
a
man
ambitious
;
short
armes
,
malevolous
;
brawny
armes
,
dull
;
and
veiny
armes
,
venereous
.
25.
Obs.
That
short
thighes
,
signe
envious
;
and
hairy
thighes
lustful
;
and
leane
thighes
,
peevish
;
and
thick
thighes
,
sluggish
.
26.
Obs.
That
loose
kneed
,
signifies
lascivious
,
and
baker
kneed
,
effeminate
.
27.
Obs.
That
fat
and
fleshy
hips
signe
mulierous
;
leane
and
lank
hips
,
malignant
.
28.
Obs.
That
the
spindle
legd
,
are
fearful
;
hairy
legg'd
,
lustful
;
stump
legg'd
,
servile
;
bow-legg'd
,
various
.
29.
Obs.
That
the
long
footed
,
are
fraudulent
;
and
short
footed
,
sudden
;
and
splay
footed
,
silly
;
club
footed
,
naughty
.
30.
Obs.
That
long
and
lean
toes
,
signe
rude
,
and
unwise
;
short
and
thick
toes
,
rash
,
and
heady
;
toes
that
clinch
together
,
signe
covetous
and
luxurious
;
toes
that
start
asunder
,
signe
light
,
and
loquacious
.
Oh!
Is
not
this
a
rare
and
profound
art
(
fit
for
none
but
Gipsies
and
Juglers
to
professe
)
that
teaches
to
judge
of
men
as
men
judge
of
horses
;
by
their
shape
,
and
making
:
or
as
country
swayns
estimate
their
cattle
;
by
their
horn
,
and
hide
,
and
hoof
?
4.
As
Metoposcopie
,
or
the
inspecting
of
the
front
,
or
forehead
;
(
together
with
other
parts
of
Physiognomie
)
boasts
it self
for
the
Scholler
:
so
whether
Chiromancy
,
or
Palmestry
;
(
the
inspecting
of
the
hand
,
or
palme
)
may
not
be
accounted
for
a
mistresse
,
in
observating
,
and
ominating
Magick
,
and
Astrologie
?
Why
distinguish
they
betwixt
Chiromancy
Physical
,
and
Astrological
?
As
if
physical
conjectures
were
not
enough
;
there
must
also
be
Astrological
divination
.
And
to
this
purpose
;
what
fictitious
appellations
of
Minuts
and
Lines
to
be
reckoned
according
to
the
number
;
and
explained
according
to
the
nature
of
the
Planets
?
What
a
Chyroscopical
horoscope
,
or
a
Planetarian
Manual
,
of
jugling
,
legerdemain
,
and
superstitious
imposture
?
From
the
Magical
characters
of
the
heavens
,
in
the
hand
;
what
Astrological
prognostications
,
or
ominations
;
not
of
corporal
motions
,
and
temper
;
and
not
onely
of
civil
actions
,
and
events
;
but
even
of
spiritual
affections
,
and
manners
?
Is
it
by
the
help
of
art
,
that
they
here
probably
conjecture
?
Nay
,
is
it
not
by
diabolical
instinct
,
that
they
here
peremptorily
vaticinate
,
or
ominate
of
long
life
,
short
life
,
marriage
,
single
life
,
fortunity
,
infortunity
,
vertue
,
and
vice
?
Yet
for
all
that
,
what
's
here
that
is
not
as
vainly
observed
,
and
as
ridiculously
ominated
and
portended
;
as
in
any
other
part
of
Physiognomie
?
As
a
great
thick
hand
signes
one
not
onely
strong
,
but
stout
;
a
little
slender
hand
,
one
not
onely
weak
,
but
timerous
;
a
long
hand
,
and
long
fingers
,
betoken
a
man
not
onely
apt
for
mechanical
artifice
,
but
liberally
ingenious
;
but
those
short
on
the
contrary
,
note
a
foole
,
and
fit
for
nothing
:
an
hard
braw●…
hand
signes
dull
,
and
rude
;
a
soft
hand
witty
,
but
effeminate
:
an
hairy
hand
,
luxurious
;
long
joynts
,
signe
generous
;
yet
if
they
be
thick
withal
,
not
so
ingenious
;
the
often
clapping
and
folding
of
the
hands
,
note
covetous
;
and
their
much
moving
in
speech
,
loquacious
;
an
ambidexter
is
noted
for
ireful
,
crafty
,
injurious
;
short
and
fat
fingers
,
mark
a
man
out
for
intemperate
and
silly
;
but
long
and
leane
,
for
witty
;
if
his
fingers
crook
upward
,
that
shewes
him
liberal
;
if
downward
,
niggardly
;
the
lines
spreading
at
the
bottom
joynt
of
the
thumb
,
signe
contentious
,
the
line
above
the
middle
of
the
thumbe
,
if
it
meet
round
about
,
portends
a
hanging
destiny
:
many
lines
transverse
upon
the
last
joynt
of
the
forefinger
,
note
riches
by
heirdome
:
and
right
lines
there
,
are
a
note
of
a
jovial
nature
:
lines
in
the
points
of
the
middle
finger
(
like
a
gridiron
)
note
a
melancholly
wit
,
and
unhappy
:
if
the
signe
on
the
little
finger
be
conspicuous
,
they
note
a
good
wit
,
and
eloquent
,
but
the
contrary
,
if
obscure
:
equal
lines
upon
the
first
joynt
of
the
ring-finger
,
are
marks
of
an
happy
wit
;
long
nayles
and
crooked
,
signe
one
brutish
,
ravenous
,
unchaste
:
very
short
nails
,
pale
,
and
sharp
,
shew
him
false
,
subtile
,
beguiling
:
and
so
round
nails
,
libidinous
:
but
nails
broad
,
plain
,
thin
,
white
,
and
reddish
,
are
the
tokens
of
a
very
good
wit
.
I
say
no
more
,
but
could
they
respect
the
heart
,
as
well
as
the
hand
(
and
not
the
substance
,
but
the
qualities
of
it
)
they
might
learn
to
speak
the
words
of
truth
,
and
sobernesse
.
5.
Which
way
go
the
Physiognomists
,
Metoposcopists
,
and
Chiromantists
to
work
(
for
all
this
observation
,
and
omination
of
theirs
)
but
either
(
as
they
pretend
)
from
the
cause
,
to
the
effect
.
And
how
is
that
?
but
first
judging
and
pronouncing
the
man
,
or
the
member
,
to
be
Saturnine
,
Jovial
,
Martial
,
Solar
,
Venereal
,
Mercurial
,
Lunar
.
Or
else
,
from
the
effect
,
to
the
cause
(
as
they
say
)
by
collecting
their
horoscope
from
the
habitude
of
the
body
?
And
thus
what
do
they
?
but
trifle
,
and
delude
which
way
they
please
,
by
inspections
,
observations
,
ominations
,
predictions
of
manners
,
and
fortunes
,
to
the
great
dishonour
of
God
,
and
reproach
of
Nature
;
were
it
not
that
their
art
is
proved
to
be
an
absurd
imposture
,
both
by
reason
,
experience
,
vertue
,
and
Grace
.
For
what
can
they
say
?
but
that
passions
,
and
affections
may
break
forth
,
and
shew
themselves
in
the
alterations
of
some
outward
parts
.
What
then
?
Because
they
may
do
so
in
some
parts
:
will
they
therefore
make
all
to
be
signifying
,
and
signing
?
Nay
▪
and
even
in
those
parts
,
where
those
eruptions
,
or
significations
are
,
it
is
but
upon
a
present
provocation
:
will
they
then
make
such
collections
,
and
presagitions
by
them
,
as
if
they
were
habitually
seated
there
?
But
I
am
weary
of
these
frivolous
Artists
,
I
will
therefore
only
turn
them
over
to
their
own
fautors
,
who
tell
them
plainly
,
that
it
is
not
necessary
,
nor
of
any
rational
consecution
,
that
the
condition
,
manners
,
and
studies
,
and
institutes
of
mans
nature
(
together
with
the
propensions
,
and
agitations
of
his
minde
)
should
be
accommodated
to
external
marks
:
neither
yet
to
be
measured
by
any
signal
lineaments
of
his
body
.
Because
a
man
may
conceive
,
and
agitate
many
things
inwardly
in
his
minde
:
whereof
there
is
not
the
least
shew
or
appearance
outwardly
in
his
body
.
And
because
a
man
may
be
of
an
enormous
body
,
and
distorted
members
:
and
neverthelesse
possesse
a
minde
excellent
in
all
good
culture
:
and
on
the
contrary
,
be
of
a
decent
and
compleat
frame
or
shape
,
and
yet
of
manners
ugly
and
ill-favoured
enough
.
And
that
there
is
not
the
least
reason
,
nor
any
rule
of
truth
for
these
their
conjectures
,
observations
,
and
ominations
:
neither
are
they
agreed
among
themselves
,
about
their
own
absurd
sigments
.
And
therefore
it
is
to
be
suspected
,
that
these
nugacious
kinds
of
men
do
onely
dote
through
the
instinct
of
the
devil
,
drawing
them
from
errour
into
su-perstition
,
and
from
that
into
infidelity
.
6.
Whether
Augurizing
,
auspicating
,
and
aruspicinating
(
and
all
such
heathenish
observations
,
and
ominations
)
were
not
founded
upon
Magick
and
Astrologie
?
For
not
onely
these
descended
from
the
Chaldeans
,
to
the
Greeks
,
and
from
them
to
the
Hetrurians
:
and
from
them
,
to
the
Latines
.
But
there
had
never
been
(
very
like
)
neither
faith
in
,
nor
practise
of
any
such
,
had
not
the
Artists
taught
,
that
there
are
certain
lights
of
praesagition
,
descending
from
the
coelestial
bodies
,
upon
all
inferiour
creatures
:
as
certain
signes
in
their
motion
,
site
,
gesture
,
flight
,
voice
,
colour
,
meat
,
&c.
So
that
omination
,
or
divination
may
well
be
made
from
the
similitude
,
and
convenience
betwixt
them
,
and
the
stars
.
For
beast
,
and
birds
,
their
parts
and
entrails
,
their
flyings
,
and
cryings
,
&c.
How
can
these
(
considered
onely
in
themselves
)
be
causes
of
future
events
?
Yea
,
how
can
they
be
so
much
as
signes
?
Unlesse
they
be
taken
as
effects
of
some
other
causes
,
that
may
cause
,
or
signe
future
things
.
And
what
can
they
be
,
but
the
coelestial
motions
?
And
therefore
they
must
prenuntiate
future
events
,
in
their
conformity
to
the
coelestial
bodies
:
and
subjection
to
the
disposition
of
the
stars
.
So
that
thus
it
is
,
that
they
are
brought
to
presage
(
besides
out
of
a
natural
instinct
,
such
things
as
may
concern
themselves
,
as
in
storms
,
and
showers
)
out
of
a
preternatural
and
astral
disposition
,
such
ominousaccidents
as
may
befal
others
.
To
have
observed
an
old
Augur
,
seated
on
the
top
of
his
tower
,
the
ayre
being
cleer
,
and
cloudlesse
,
with
his
Lituus
in
his
hand
;
quartering
out
the
regions
of
the
heavens
,
&c.
who
would
not
have
taken
him
to
have
been
an
Astrologer
?
And
who
would
not
take
our
Astrologers
to
be
Augurs
,
and
Auspicinators
;
that
can
fancy
no
more
apt
and
comparable
motion
of
the
stars
:
then
that
the
stars
flit
and
hover
in
the
heavens
,
just
as
the
birds
flie
and
flutter
in
the
ayre
?
7.
Whether
the
Cabalistical
art
,
was
not
the
tradition
of
Rabbinish
Magicians
and
Astrologers
?
And
what
a
shame
is
it
that
Magicians
themselves
should
tell
us
,
that
although
the
art
be
old
,
yet
the
name
and
appellation
,
is
but
of
later
invention
,
and
not
known
,
till
imposed
by
,
and
among
Christians
?
But
it
is
well
,
that
they
themselves
will
acknowledge
it
,
to
be
a
certain
Theurgical
Magick
,
and
nothing
else
but
a
meer
rapsodie
of
superstition
,
a
play
of
allegories
,
and
speculation
of
idle
brains
.
And
indeed
,
who
can
think
otherwise
of
it
?
When
they
teach
,
that
he
who
is
expert
in
this
Cabalistical
Magick
of
names
,
numbers
,
letters
,
characters
,
symbols
,
figures
,
elements
,
lines
,
points
,
accents
,
spirits
,
and
other
minute
things
,
all
significative
of
the
profoundest
secrets
:
he
shal
foreknow
,
and
foretel
things
future
;
have
power
over
Angels
,
and
Divels
,
command
whole
nature
,
make
all
things
obey
him
as
he
will
;
work
miracles
,
rule
the
heavens
,
make
the
Sun
stand
still
,
and
go
back
;
divide
the
Sea
,
dry
up
Rivers
:
remove
mountains
,
raise
the
dead
,
&c.
and
all
this
at
his
own
will
,
and
with
lesse
then
a
word
.
8.
Whether
the
paganish
Oracles
were
not
founded
upon
Magick
,
and
Astrology
,
or
by
Magicians
and
Astrologers
?
And
whether
it
be
not
confest
by
them
,
that
they
could
not
ominate
,
or
give
answer
:
because
the
stars
made
not
way
for
them
?
9.
Whether
the
art
,
called
the
Art
Notorie
,
had
ever
been
so
notorious
,
but
for
Magick
,
and
Astrologie
?
A'notorio●…
art
indeed
:
and
worthy
to
be
noted
with
a
black
coal
,
or
a
piece
of
the
blackest
art
,
for
all
the
white
pretext
;
Which
is
,
to
attain
unto
science
,
or
knowledge
(
not
onely
of
things
natural
,
and
moral
,
but
spiritual
,
and
divine
)
by
inspection
of
certain
figures
,
and
characters
,
and
prolation
of
certain
unknown
words
:
yea
and
by
some
pact
(
solemn
,
or
secret
)
with
the
devil
:
not
without
the
vain
observations
of
certain
superstitious
acts
and
ceremonies
,
in
fasting
,
prayers
,
confessions
,
humiliations
,
invocations
,
adorations
:
upon
certain
days
of
the
new
Moon
,
about
Sun
rising
:
either
in
Churches
,
houses
,
barns
,
fields
,
or
woods
.
And
so
start
upon
a
suddain
(
by
some
inspiration
or
infused
suggestion
of
an
evil
spirit
,
prompting
the
mouth
to
speak
like
a
Parrot
,
but
not
enlightning
the
mind
to
apprehend
,
or
understand
)
a
preacher
,
a
teacher
,
an
expounder
,
a
prophesier
,
predictor
,
wiseman
,
artist
:
and
that
without
any
study
,
labor
,
hearing
,
reading
,
conference
;
or
other
ordinary
way
of
acquisite
learning
.
And
so
to
boast
himself
illuminated
and
instructed
,
like
any
Prophet
,
Apostle
,
or
Angel
of
God
.
And
now
(
it
is
agreed
among
themselves
)
their
Art
shall
no
more
be
called
the
Notorious
(
for
in
truth
,
they
neither
conceive
what
they
say
,
while
they
are
uttering
,
nor
remember
it
after
they
have
uttered
:
nor
are
able
to
give
any
reason
of
their
faith
or
science
,
that
is
in
them
,
or
comes
from
them
)
but
the
art
Spiritual
,
the
Angelical
,
yea
the
Pauline
art
.
For
they
are
now
gotten
beyond
Solomons
way
of
wisdome
,
and
have
already
attained
to
revelation
(
after
an
extatick
and
enthusiastick
manner
)
not
unlike
,
nay
not
unequal
to
that
of
Paul
himself
,
when
he
was
wrapt
into
the
third
heavens
.
Of
this
Diabolical
,
Magical
,
Necromantical
,
Sortilegious
,
Fanatical
Art
,
or
injection
,
fame
is
common
,
as
concerning
a
young
man
(
at
this
day
)
in
our
neighbouring
Country
:
which
I
but
onely
intimate
from
the
generall
report
,
as
not
being
particularly
informed
thereof
.
Onely
I
would
ask
of
our
Magical
Planetarians
,
what
is
the
reason
that
they
are
so
furious
for
the
rooting
out
of
the
Ministry
?
Is
it
not
because
they
would
set
up
others
in
their
stead
,
according
to
this
their
own
Art
of
Ordination
?
10.
Whether
Alchymie
(
that
enticing
,
yet
nice
harlot
)
had
made
so
many
Fooles
,
and
Beggers
,
had
she
not
clothed
,
or
painted
her selfe
with
such
Astrological
phrases
and
Magical
practices
?
But
I
let
this
Kitchin
Magick
,
or
Chimney
Astrology
passe
.
The
sweltring
drudges
,
and
smoaky
sc●llions
of
it
(
if
they
may
not
bring
in
new
fewel
to
the
fire
)
are
soon
taught
(
by
their
past
observed
folly
)
to
ominate
their
own
late
repentance
.
But
if
they
will
obstinately
persist
,
in
hope
to
sell
their
smoak
,
let
others
beware
,
how
they
buy
it
too
dear
.
11.
Whether
Pericepts
,
Amulets
,
Praefisoinals
,
Phylacteries
,
Niceteries
,
Ligatures
,
Suspensions
,
Charmes
,
and
Spels
,
had
ever
been
used
,
applyed
,
or
carried
about
:
but
for
Magick
and
Astrologie
?
Their
supposed
efficacy
(
in
curing
diseases
,
and
preventing
of
perils
)
being
taught
from
their
fabrication
,
configuration
,
and
confection
,
under
such
and
such
sydereal
aspects
,
conjunctions
,
constellations
?
12.
Whether
many
of
the
fantastick
errors
,
and
opinions
,
concerning
the
coming
of
Antichrist
,
of
the
thousand
yeers
,
of
the
end
of
the
world
,
and
of
the
day
of
judgement
:
have
not
at
least
been
renovated
,
and
promoted
by
Astrologers
and
Magigicians
?
For
these
have
been
suspected
by
their
friends
(
such
is
their
arted
fury
)
for
dropping
into
enthusiastical
and
fanatical
prophecies
and
predictions
.
And
we
know
they
have
undertaken
to
determine
the
time
of
the
worlds
durance
;
and
to
foretel
the
day
of
judgement
from
the
stars
:
and
were
they
but
well
interrogated
about
the
other
two
;
surely
their
all-seeing
Art
would
not
sit
out
.
CHAP.
XXI
.
From
the
singularity
of
Prophecy
.
1.
WHether
,
as
it
hath
been
a
great
pretext
of
humane
curiosity
,
so
it
hath
not
been
a
great
defect
of
humane
incuriousnesse
;
in
not
discerning
divine
Prophecy
;
but
confounding
it
promi●cuously
;
and
synonymously
with
other
prophane
names
,
and
mysteries
:
As
Divination
,
vaticination
,
praenotion
,
omination
,
ariolation
,
praesagition
,
praediction
,
prognostication
,
conjectation
,
&
c
?
All
which
tearms
are
either
of
a
bad
acceptation
;
or
not
good
,
save
onely
in
a
civil
sense
,
and
that
but
as
touching
some
particulars
onely
,
whereas
Prophecy
simply
is
alwayes
taken
in
the
best
Part
:
neither
is
the
act
of
prophecying
;
nor
the
appellation
of
a
Prophet
,
attributed
to
any
(
the
whole
Scriptures
throughout
)
that
are
not
●alled
and
approved
of
God
Unlesse
it
be
so
ironically
,
as
that
the
context
,
yea
and
the
very
adjuncts
set
forth
a
plain
note
of
difference
;
that
they
are
only
so
called
from
their
own
presumption
;
or
else
from
a
popular
repute
.
2.
Whether
these
sundry
differences
have
not
been
observed
concluded
,
confessed
,
betwixt
divine
Prophecy
and
divination
in
all
the
names
,
and
kinds
.
viz.
1.
Prophecy
is
from
God
,
a
gift
inspired
by
the
Holy
Spirit
:
Divination
is
from
the
Devil
,
a
delusion
suggested
by
an
evil
spirit
.
2
:
Prophecy
was
never
but
according
to
Gods
Covenant
;
Divination
is
seldomwithout
a
pact
,
or
covenant
with
the
Devil
.
3.
Prophecy
is
Gods
consulting
with
the
creature
:
Divination
is
the
creature
consulting
with
the
creature
.
Or
,
one
is
a
consulting
with
God
,
and
not
with
the
creature
:
the
other
is
a
consulting
with
the
creature
,
and
not
with
God
.
4.
Prophecy
is
first
motioned
,
and
freely
offered
by
God
:
Divination
is
temptingly
,
and
sorcerously
sought
for
(
as
was
Balaams
own
way
)
and
not
onely
provoked
,
but
presumed
also
.
5.
Prophecy
hath
been
concerning
some
special
persons
,
and
their
extraordinary
actions
:
Divination
(
even
the
Magical
,
and
Astrological
)
is
ordinary
for
all
men
,
their
manners
,
and
fortunes
.
6.
Prophecy
hath
never
been
,
but
of
matters
weighty
,
and
serious
:
Divination
hath
often
been
of
things
vain
,
and
ludicrous
.
7.
Prophecy
is
of
those
things
that
are
necessary
to
be
known
:
Divination
(
Magical
and
Astrological
)
is
of
those
things
that
are
not
necessary
to
be
known
.
8.
Prophecy
is
of
those
things
,
that
are
onely
known
to
God
;
and
cannot
be
known
to
others
,
without
Prophecy
,
or
Revelation
:
Divination
is
either
of
those
things
,
that
cannot
be
known
by
divination
;
or
else
of
those
,
that
may
be
known
without
it
.
9.
Prophecy
is
of
things
true
,
certain
,
infallible
;
because
immediately
from
God
,
the
first
cause
:
Dvination
is
of
things
false
,
and
uncertain
,
and
but
probable
at
most
;
because
either
from
the
Devil
,
or
but
from
the
creatures
,
and
second
causes
.
10.
Prophecy
considers
things
in
God
,
and
therefore
is
immovable
:
Divination
considers
things
in
the
creature
,
and
therefore
must
be
mutable
.
11.
No
Prophet
ever
made
himself
the
author
of
his
own
Prophecy
;
but
Thus
saith
the
Lord
,
&c.
But
the
Devil
,
and
Diviners
arrogate
their
predictions
to
themselves
,
and
to
the
absolutenesse
of
their
own
Art.
12.
The
gift
of
Prophecy
ceased
in
the
act
:
But
Divination
they
wil
have
to
remain
still
in
the
Art.
13.
Prophecy
is
not
a
permanent
habit
,
but
a
transient
act
;
that
the
prophets
themselvs
might
know
and
confesse
,
that
they
had
it
not
but
by
gift
,
and
occasionally
according
to
Gods
good
pleasure
(
for
the
prophecy
came
not
at
any
time
by
the
will
of
man
.
2.
Pet.
1.
21.
)
but
Divination
,
or
Astrological
prediction
is
a
stated
Art
(
as
they
say
)
and
they
may
not
onely
study
it
,
but
practise
it
at
their
own
wills
and
pleasures
.
14.
It
is
not
for
every
Prophet
to
know
every
thing
that
is
prophecyable
:
But
(
for
so
they
pretend
)
it
is
for
any
prognosticator
,
to
know
any
thing
that
is
prognosticable
.
15.
Prophets
,
besides
the
Spirit
of
Prophecy
,
may
have
the
instincts
of
their
own
spirits
,
which
might
sometimes
deceive
them
:
But
Diviners
,
and
Prognosticators
,
besides
the
instinct
of
their
own
spirit
,
are
obnoxious
to
Satanical
delusion
;
whereby
they
often
both
are
deceived
,
and
do
deceive
.
16.
Prophecy
is
true
in
the
ground
,
although
it
may
fail
in
the
effect
;
because
the
principle
thereof
is
the
prime
verity
:
Divination
,
though
it
take
effect
,
yet
is
it
false
;
both
because
of
falsity
in
the
author
,
and
ground
,
and
means
,
and
end
.
17.
The
prevention
of
things
prophecyed
,
argues
no
falshood
,
or
defect
in
Prophecy
;
because
God
may
reveal
some
things
to
his
Prophets
,
as
in
their
second
causes
,
which
may
be
impedited
;
and
some
things
might
be
prophesyed
conditionally
,
and
with
intent
that
they
might
be
prevented
;
however
to
be
referred
to
Gods
good
and
wise
dispensation
;
yea
and
the
Prophets
themselves
were
instructed
,
and
enabled
to
prophesie
as
well
of
their
prevention
,
as
of
their
consecution
:
But
who
can
say
so
much
of
Divination
?
18.
God
may
(
in
mercy
)
suffer
a
true
Prophesie
to
be
frustrated
:
and
(
in
judgement
)
may
permit
a
false
divination
to
take
effect
.
19.
The
Prophets
were
sometimes
prevented
,
as
touching
their
predictions
of
evils
,
and
judgements
:
But
the
diviners
and
false
prophets
were
frustrated
in
their
predictions
of
blessings
,
and
good
things
.
20.
The
Prophets
foretold
Gods
judgements
with
grief
and
condoling
;
wishing
that
they
might
rather
be
accounted
for
false
Prophets
then
that
such
heavy
things
should
be●all
Gods
people
transgressing
:
the
Diviners
,
and
Prognosticators
,
glory
to
presage
confusion
to
Nations
,
Kingdomes
,
Churches
,
Christians
;
and
are
very
little
touched
with
the
destruction
of
all
or
any
;
so
their
predictions
may
take
place
.
21.
That
Prophecy
hath
been
prevented
,
or
failed
in
effect
,
was
meerly
because
of
the
liberty
of
Gods
will
:
but
Divination
,
or
Astrological
prediction
,
may
be
defeated
●ven
by
the
liberty
of
mans
will
alone
.
22.
Prophecy
,
enlightens
the
understanding
,
and
perfects
it
:
so
does
not
Divination
;
but
onely
(
after
a
confused
manner
)
alters
the
imagination
.
23.
In
Prophecy
,
it
is
the
intellect
that
moves
the
phantasie
:
but
in
Divination
,
it
is
the
phantasie
that
moves
the
intellect
.
For
Prophecy
illuminates
immediately
,
beginning
at
the
mind
and
heart
:
which
divination
cannot
do
;
because
it
begins
at
the
senses
,
and
so
to
the
phantasie
,
to
the
imagination
.
So
that
a
Prophet
understands
his
own
Prophesie
:
so
doth
not
a
diviner
his
own
divination
.
24.
Extasies
of
Prophets
did
not
so
abalienate
their
mindes
,
as
that
they
apprehended
not
what
they
did
,
or
said
:
as
indeed
it
is
in
the
dementating
furies
of
divination
.
For
theirs
was
onely
but
an
abstraction
of
the
minde
from
outward
,
sensible
,
and
terrene
things
:
not
a
distraction
of
it
within
it self
;
as
in
these
.
25.
The
Prophets
mingled
godly
and
wise
instructions
,
together
with
their
Predictions
;
that
they
might
not
seem
to
neglect
the
present
,
by
prying
into
the
future
:
both
which
,
are
both
the
sloath
,
and
businesse
of
all
prognosticating
predictors
.
26.
Prophesies
serve
to
instruct
all
ages
:
divinations
,
instead
of
instructing
,
have
onely
proved
to
distract
present
times
,
and
that
's
all
.
27.
The
gift
or
grace
of
Prophecy
was
given
for
the
things
of
Faith
,
and
true
worship
:
Divination
hath
onely
been
used
to
seduce
from
both
.
28.
Prophecy
was
inspired
by
God
.
for
the
prevention
of
Idolatry
,
superstition
,
sorcery
:
Divination
hath
been
suggested
by
the
devil
,
as
an
occasion
,
and
promotion
of
them
all
.
29.
All
things
are
subject
to
prophetical
illumination
;
as
things
past
,
present
,
and
to
come
,
things
necessary
,
contingent
,
casual
;
things
natural
,
supernatural
,
spiritual
;
things
intellectual
,
rational
,
arbitrary
;
things
moral
,
religious
,
temporal
,
and
eternal
:
so
are
they
not
to
divination
,
or
Astrological
prediction
.
30.
Prophecy
hath
been
of
the
very
thoughts
of
the
heart
themselves
;
because
immediately
from
God
,
who
knoweth
the
heart
:
but
Divination
can
discern
of
no
thoughts
simply
,
as
they
are
in
the
intellect
;
neither
of
affections
,
as
they
are
meerly
in
the
will
:
but
onely
guesses
at
them
by
certain
external
species
,
signes
,
or
effects
.
Yea
,
though
they
be
thoughts
of
the
devils
own
injecting
,
yet
he
discerns
not
their
affirmation
,
or
negation
(
sc
.
their
complacency
,
or
reluctancy
)
in
the
immanent
act
of
the
understanding
,
or
the
will
:
save
onely
as
transeunt
,
or
breaking
forth
externally
by
certain
signes
and
symptomes
of
passions
,
and
affections
.
31.
Prophecy
is
then
most
high
and
admirable
,
when
it
exceeds
all
humane
reason
:
Divination
,
or
any
such
kinde
of
prediction
,
is
then
most
vile
and
abominable
,
when
it
is
not
subject
to
it
.
32.
The
devil
can
neither
prophesie
,
nor
make
prophets
:
but
the
devil
can
both
predict
and
make
predictors
.
33.
Prophecy
,
as
it
is
not
hereditary
by
nature
:
so
neither
is
it
propagatory
by
art
:
but
Magical
divination
is
the
one
;
and
Astrological
is
the
other
.
34.
Prophecy
,
in
obscurest
things
,
is
sincere
:
Divination
,
in
plainest
things
,
is
equivocal
.
35.
Prophecy
is
not
venal
,
or
to
be
bought
,
and
hired
with
mony
,
and
preferments
:
as
Magical
divinations
,
and
Astrological
predictions
are
.
Neither
were
the
true
Prophets
mercenary
,
covetous
,
ambitious
;
as
the
false
Prophets
and
Diviners
were
.
36.
Holy
men
were
alwayes
humble
in
the
gift
of
Prophecy
:
prophane
men
have
been
proud
of
the
Art
of
divination
,
or
prediction
.
37.
True
Prophets
never
prophesyed
things
formally
false
:
much
lesse
those
wittingly
,
and
willingly
;
as
false
Prophets
and
Diviners
have
done
.
38.
True
Prophets
never
hunted
the
favors
of
men
in
place
,
and
power
;
by
flatring
predictions
even
to
evil
men
,
and
sad
presages
even
against
good
men
:
as
Magical
and
Astrological
Diviners
have
alwayes
used
to
do
.
39.
Prophesies
were
then
most
rigorous
,
and
the
Prophets
most
zealous
;
when
they
themselves
were
most
persecuted
,
and
despised
:
but
let
Magicians
,
Necromancers
,
Diviners
,
Soothsayers
,
fortunetellers
,
Gipsies
,
Juglers
,
Prognosticators
,
and
Predictors
▪
&c.
be
severely
examined
according
to
Lawes
;
and
then
the
sortilegious
spirit
straightway
leavs
them
.
And
now
,
they
are
able
to
forespeak
no
mans
fate
,
or
destiny
;
they
are
so
distracted
in
suspecting
their
own
.
Thus
the
Art
perishes
,
in
the
peril
of
the
Artificer
:
as
the
malefice
is
prevented
,
or
cured
in
the
execution
of
the
Witch
.
40.
It
was
a
curse
,
and
expresly
threatned
as
a
curse
;
for
the
Church
of
the
Old
Testament
to
want
her
Prophets
:
but
it
was
a
blessing
,
and
expressely
promised
as
a
blessing
,
that
Diviners
,
Soothsayers
,
and
all
such
like
,
should
be
expelled
out
of
her
.
And
what
faithful
man
and
wise
,
would
not
think
it
a
like
blessing
to
a
Christian
Church
,
and
Commonwealth
?
Now
,
if
any
man
will
take
the
pains
to
order
this
accumulation
of
differences
;
how
easitly
might
he
observe
(
through
various
particulars
)
Prophecy
,
and
Divination
,
to
be
two
things
utterly
different
in
Author
,
means
,
matter
,
form
,
subject
,
object
,
end
,
and
effect
?
3.
Whether
these
true
signes
of
false
prophesyings
,
serve
not
sufficiently
to
discern
falseness
,
or
superstitiousness
of
Magical
and
Astrological
predictings
;
As
1.
If
the
prophesying
or
predicting
be
of
such
things
,
as
humane
reason
,
or
prudence
,
might
justly
suspect
,
or
easily
finde
out
,
without
it
.
2.
If
it
serve
to
set
open
such
presumptions
,
as
are
not
according
to
the
eternal
Law
of
the
written
Word
.
3.
If
it
pretend
to
put
extraordinarily
upon
such
actions
,
to
which
the
ordinary
rules
of
the
word
are
a
plain
guide
;
and
the
exhortations
a
sufficient
spur
without
it
.
4.
If
it
intends
falshood
,
under
a
pretext
of
truth
:
or
evil
,
under
a
colour
of
good
.
5.
If
it
directly
tend
to
a
discouraging
of
vertue
,
and
vertuous
men
:
or
an
encouraging
of
vice
,
and
vitious
men
.
6.
If
it
be
of
some
lesser
good
,
to
hinder
a
greater
good
.
7.
If
it
be
for
the
use
of
unlawful
means
,
although
to
seeming
good
ends
.
8.
If
it
tend
to
heresie
,
errour
,
innovation
,
schism
,
and
faction
in
the
Church
of
Christ
.
9.
If
to
the
subversion
,
or
obstruction
of
good
Lawes
in
a
Christian
Commonwealth
.
10.
If
to
set
civil
States
in
a
combustion
;
especially
such
as
are
Christian
.
11.
If
it
be
to
the
advancement
of
a
few
;
and
to
the
disadvantage
of
a
Many
:
and
those
as
dear
children
of
God
;
as
eminent
in
parts
,
and
piety
;
and
every
way
as
hopeful
,
as
useful
for
Gods
glory
and
the
publike
good
.
12.
If
the
prophesyer
or
predictor
shall
presume
himself
for
singularly
,
and
extraordinarily
chosen
out
,
and
stirred
up
,
to
reveale
secrets
,
amongst
a
hundred
,
both
of
more
eminent
places
,
and
graces
,
then
himself
.
13.
If
he
shall
pride
himself
in
a
singular
gift
:
or
prefer
it
to
the
favour
,
and
comfort
of
a
saving
grace
.
14.
If
vain
,
or
corrupt
imaginations
immediately
forego
,
or
follow
the
revelation
.
15.
If
erroneous
,
inordinate
,
passionate
,
affected
words
,
and
phrases
accompany
the
delivery
,
or
pronuntiation
thereof
.
16.
If
the
person
of
the
prophecyer
or
predictor
be
noted
for
idolatry
,
infidelity
,
superstition
,
heresie
,
schism
,
athiesm
,
hypocrisie
,
prophaneness
,
carnality
,
insobriety
,
covetousness
,
ambition
,
sedition
,
curiosity
,
vanity
,
levity
,
sorcery
,
envy
,
flattery
,
&c.
Oh
that
we
did
but
observe
these
,
and
the
like
,
to
examine
upon
them
!
Doubtless
,
we
might
with
sounder
judgements
,
and
safer
Consciences
,
pronounce
upon
our
predictors
,
and
their
predictions
;
then
either
of
them
could
do
upon
us
.
4.
Whether
the
Devil
can
Prophecy
,
and
Predict
?
Prophecie
he
cannot
;
for
that
's
to
speak
from
the
Holy
Spirit
;
which
the
devil
cannot
,
will
not
do
.
Yea
it
is
to
speak
so
,
as
moved
by
the
Holy
Ghost
.
Now
though
the
Holy
Ghost
may
move
,
or
command
the
devil
to
speak
whether
he
will
or
no
:
yet
for
him
to
do
it
as
moved
,
that
was
not
onely
to
be
inspired
,
but
to
receive
the
inspiration
with
approbation
;
or
some
conformity
of
affection
,
and
intention
;
which
to
a
devil
is
incompatible
.
Nevertheless
,
predict
he
may
in
some
things
,
through
the
divine
both
permission
and
injunction
.
And
but
in
some
things
.
For
the
devil
cannot
foreknow
,
or
foretel
such
things
,
as
depends
absolutely
upon
Gods
wil.
Nor
yet
thosethings
,
which
depend
arbitrarily
upon
mans
own
will
.
Nor
the
thoughts
,
and
immaginations
of
mans
heart
.
Nor
what
entertainments
his
own
suggestions
have
there
,
at
their
first
motion
.
Nor
what
the
good
Angels
intend
.
Nor
what
they
are
sent
to
effect
in
the
world
,
or
the
Church
.
Nor
can
he
foresee
any
thing
in
it self
,
nor
any
thing
,
that
hath
not
a
natural
,
and
particular
cause
.
Nor
yet
what
particular
impediment
may
hinder
that
natural
cause
from
effecting
.
Now
I
would
ask
of
Magicians
,
and
Astrologers
;
whether
they
can
foresee
,
or
foretel
more
,
then
the
devil
himself
can
do
?
Yet
I
would
ask
again
;
whether
the
Magical
and
Astrological
prescience
,
and
presagition
,
be
not
much
after
the
same
manner
,
as
the
diabolical
is
?
For
the
devil
acquires
his
,
by
long
observation
,
and
often
experience
of
things
.
He
knows
well
natural
causes
,
and
can
see
their
following
effects
as
present
in
them
.
He
understands
mens
bodily
temperaments
,
and
to
what
passions
or
affections
they
usual
dispose
:
and
which
way
mens
sensitive
appetites
may
ordinarily
prevail
to
incline
their
wills
.
He
can
recollect
the
wickedness
of
Times
,
and
Nations
;
and
can
guess
by
the
multitude
,
lawlesness
,
and
impunity
of
their
iniquities
among
men
;
how
ne●r
they
are
to
the
judgements
of
God
;
And
accordingly
can
conjecture
,
and
predict
the
punishment
of
a
people
;
by
war
,
famine
,
pestilence
,
&c.
He
can
certainly
foretel
these
things
,
that
depend
upon
necessary
causes
;
and
have
no
other
natural
cause
to
hinder
them
:
as
the
motions
of
the
stars
,
Eclipses
,
conjunctions
,
&c.
But
if
they
be
not
necessary
(
although
falling
out
for
the
most
part
)
but
may
have
some
other
natural
causes
hindring
them
:
those
he
can
foretel
but
probably
,
and
by
conjecture
;
as
showers
,
storms
,
tempests
,
&c.
He
can
certainly
foretel
those
malefices
,
which
(
by
Gods
permission
)
he
intends
to
act
,
either
by
himself
,
or
by
his
sworn
instruments
.
He
can
disclose
such
corrupt
cogitations
as
himself
hath
injected
:
especially
so
far
forth
,
as
he
observed
them
to
take
impression
with
complacency
.
And
for
secret
lusts
,
manners
,
and
actions
(
such
as
himself
hath
been
an
intimate
witnesse
of
)
he
can
reveal
them
to
his
Magical
instruments
:
and
make
them
(
if
God
will
permit
)
object
them
to
mens
faces
,
and
bewray
them
to
the
world
.
He
is
continually
so
going
to
and
fro
in
the
earth
,
that
he
can
tel
what
is
doing
even
in
remotest
places
:
and
(
such
is
his
agility
)
can
suddenly
convey
it
to
his
absent
instruments
,
or
Artists
;
and
make
them
relate
itas
if
they
were
present
.
Hidden
treasures
,
lost
goods
,
thefts
,
murders
secretly
committed
:
these
(
because
done
in
his
presence
,
and
kept
in
his
remembrance
)
he
can
disclose
to
,
and
by
his
Agents
;
if
men
will
consult
,
and
God
give
leave
.
Yea
,
he
can
presage
many
things
from
the
prophecies
of
the
Word
;
whose
historicall
part
he
understands
better
then
men
.
5.
Why
God
permits
the
devil
and
Diviners
oft
times
to
predict
things
future
?
Is
it
not
to
distinguish
betwixt
his
special
,
spiritual
,
and
saving
graces
:
and
his
extraordinary
,
temporary
,
and
transient
gifts
?
That
none
might
presume
of
an
inlightened
minde
,
or
a
conformed
will
:
because
of
such
acts
as
may
be
without
the
least
touch
,
either
of
the
one
or
the
other
?
Nor
arrogate
to
themselves
a
likeness
to
Angels
,
for
such
presagitions
,
as
wherein
the
beasts
may
surpass
them
?
Is
it
not
,
that
ungodly
men
and
profane
may
thus
so
much
the
more
be
given
over
to
their
own
superstitions
,
and
diabolical
delusions
?
And
to
teach
the
faithful
,
and
godly
,
not
to
covet
,
affect
,
admire
,
or
undiscreetly
approve
of
those
gifts
:
which
are
no
perpetual
and
infallible
tokens
of
Gods
grace
,
and
favour
.
Especially
,
neither
to
be
acting
in
,
nor
attending
to
,
those
vain
curiosities
;
which
Satan
may
suggest
,
and
wicked
men
and
infidels
may
attain
unto
.
6.
Whether
the
devil
or
divining
predictors
,
ought
to
be
believed
,
should
they
foretel
truth
?
The
Devil
abode
not
in
the
truth
,
because
there
is
no
truth
in
him
.
When
he
speaketh
a
lye
,
he
speaketh
of
his
own
:
for
he
is
a
lyar
,
and
the
father
of
it
.
Joh.
8.
44.
Eve
ought
not
to
have
believed
him
,
because
he
spake
of
his
own
,
Gen.
3.
A●ab
was
not
bound
to
be
perswaded
by
him
,
1
King
.
22.
20
,
21
,
22.
Because
though
he
had
a
Commission
or
permission
from
God
;
yet
he
exceeded
it
,
and
spake
of
his
own
.
But
I
make
a
question
whether
Saul
ought
not
to
have
believed
him
;
1
Sam.
28.
19.
Because
he
now
spake
not
of
his
own
.
God
is
to
be
believed
even
in
the
Devil
himself
.
But
then
,
it
might
be
evident
,
that
he
not
onely
speaks
the
things
of
God
,
but
from
God
:
that
is
,
both
the
truth
,
and
by
a
special
warrant
.
Otherwise
,
there
's
no
accepting
of
his
Testimony
(
be
it
never
so
true
)
if
he
take
it
up
of
his
own
Authority
.
And
therefore
our
Saviour
Christ
would
neither
assent
to
,
nor
approve
of
the
Devils
,
although
they
spake
the
truth
,
Mark
.
7.
24
,
25.
&
3.
11
,
12.
No
more
did
St.
Paul
,
to
the
truth
that
was
spoken
by
the
Spirit
of
Divination
,
Act.
16.
16
,
17
,
18.
We
are
taught
,
that
Satan
may
transform
himself
into
an
Angel
of
light
,
and
so
may
his
Ministers
like-wise
.
And
therefore
we
held
our selves
not
obliged
simply
to
believe
either
the
one
,
or
the
other
;
even
in
the
best
they
can
say
.
Because
they
may
lye
,
in
telling
truth
;
may
tell
truth
,
to
deceive
;
may
prejudice
a
greater
,
in
uttering
a
lesser
truth
;
may
usurp
it
of
themselves
;
may
arrogate
it
to
themselves
.
When
did
God
send
the
devil
on
a
message
,
to
instruct
his
Church
in
the
truth
;
or
to
promise
good
unto
his
children
?
If
he
be
sent
extraordinarily
to
pronuntiate
to
the
wicked
,
and
reprobates
,
their
destinated
judgements
,
and
deserts
;
they
may
be
so
conscious
within
themselves
,
as
to
have
cause
to
believe
them
.
But
as
for
holy
men
,
and
elect
,
if
they
be
not
tyed
to
believe
their
truth
,
how
much
rather
ought
they
to
take
heed
of
their
strong
delusions
,
as
not
to
believe
their
lyes
?
7.
Whether
a
wicked
man
may
prophesie
:
or
a
godly
man
divine
?
Although
godly
men
are
more
subject
to
wicked
mens
sins
,
then
wicked
men
are
capable
of
godly
mens
graces
;
Yet
godly
men
(
as
godly
men
)
cannot
be
infected
with
wicked
mens
divining
:
neither
can
wicked
men
(
as
wicked
men
)
be
endowed
with
godly
mens
prophecying
.
Joseph
is
pretended
to
divine
:
yet
is
it
but
a
pretence
,
of
a
pretence
;
if
it
be
taken
in
the
worst
sense
,
as
hath
been
said
before
.
Balaam
took
up
his
parable
(
a
dark
saying
,
which
he
himself
understood
not
)
and
God
put
a
word
in
his
mouth
(
which
never
affected
his
heart
)
But
Balaam
had
no
more
the
gift
,
and
spirit
of
prophesying
,
then
his
Asse
had
the
gift
,
and
spirit
of
speaking
.
May
we
not
then
determine
it
thus
?
God
may
be
pleased
so
to
dispense
prophecying
,
as
sometimes
to
prompt
a
wicked
man
with
the
act
,
sound
,
or
prolation
of
it
:
but
inspires
,
or
indues
godly
men
alone
with
the
gift
,
sense
,
and
spirit
of
prophecy
.
For
the
spirit
of
prophecy
delights
in
sanctity
,
and
purity
.
And
to
perfect
prophecy
is
required
,
not
onely
the
illumination
of
the
minde
;
but
the
assent
also
of
the
will
(
as
to
Gods
revelation
,
authority
,
pleasure
,
message
,
truth
,
glory
)
which
indeed
cannot
be
in
an
ungodly
man
.
In
Scripture
a
good
man
,
and
a
Prophet
,
are
Synonyma's
:
and
a
man
of
God
,
and
a
Prophet
,
convertible
terms
.
And
a
bad
man
is
never
so
called
,
but
with
some
epithete
betokening
the
abusive
appellation
.
Goodness
of
manners
,
though
it
necessarily
prepares
not
of
it self
,
to
the
acquisition
of
prophecy
(
because
it
is
a
free
,
sudden
,
extraordinary
insult
,
or
illapse
)
Yet
badnesse
of
manners
is
alwayes
of
it self
,
an
utter
impediment
.
Onely
,
God
may
be
pleased
(
in
such
singular
acts
)
so
to
abalienate
,
or
suspend
corruptions
for
the
present
,
as
sometimes
to
make
good
use
of
ill
instruments
,
for
others
sakes
:
but
not
often
,
or
for
their
own
;
as
he
hath
been
been
pleased
to
act
with
those
,
whose
hearts
he
hath
changed
,
and
renewed
.
8.
How
chance
the
Prophets
that
prophecyed
not
onely
by
words
,
but
by
Facts
,
and
by
Signes
also
(
and
by
so
many
,
and
ordinary
Signes
)
yet
none
of
them
,
once
prophecyed
from
the
stars
,
or
their
constellations
?
Was
not
that
vertue
in
them
?
Or
was
it
not
observed
in
them
,
in
their
time
?
Were
they
fain
to
make
use
of
terrestrial
signes
,
because
the
coelestials
were
out
of
their
reach
?
Nay
,
was
it
not
to
let
us
understand
,
That
God
,
and
his
Prophets
could
make
the
meanest
signes
upon
earth
,
to
confirm
their
Prophecies
:
whereas
the
devil
and
diviners
are
not
able
to
make
the
greatest
signes
in
Heaven
,
to
confirm
their
Prognostications
?
Why
did
Christ
refuse
to
shew
a
signe
from
Heaven
,
in
proof
of
his
Messiahship
?
Matt.
16.
1
,
4.
Because
they
sought
it
;
and
sought
it
temptingly
,
and
sought
it
for
themselves
.
They
would
have
signes
among
signes
,
and
miracles
among
miracles
;
and
such
signes
and
miracles
as
they
themselves
fancyed
;
and
such
as
might
assimilate
their
own
prognosticating
superstition
,
and
vain
observation
;
and
such
a
signe
,
as
was
not
prophecyed
,
that
the
Messiah
should
do
;
and
such
as
had
neither
just
cause
,
necessity
,
nor
end
,
for
which
they
should
desire
it
.
Besides
,
that
the
Prophets
revealed
nothing
from
the
stars
;
and
Christ
denyed
to
make
any
such
demonstration
of
himself
,
his
doctrine
,
and
miracles
;
because
it
was
not
prophecyed
of
him
:
and
therefore
he
refers
them
onely
to
a
prophecyed
sign
,
the
signe
of
the
prophet
Jonas
:
enough
to
signifie
,
of
how
little
necessity
all
sydereal
observation
,
or
operation
is
to
pure
Prophecy
.
But
I
demand
further
;
if
there
were
any
congruity
,
or
consistency
betwixt
Prophecy
,
and
mag-astro-mancy
;
why
then
was
the
one
a
singular
,
extraordinary
,
and
temporary
gift
to
Gods
people
,
and
the
other
made
a
common
Art
,
or
Trade
,
o
Idolators
,
lnfidels
,
and
men
prophane
?
9.
Whether
Prophecy
be
natural
?
Or
yet
of
any
artificial
preparation
?
The
Occult
Philosophizers
,
Magical
Mirabilaries
,
and
astral
Fabricators
,
are
for
both
(
yea
besides
the
seed
of
the
soul
,
and
the
humours
of
the
body
,
they
pretend
the
parts
of
beasts
,
stones
,
herbs
,
and
outward
ceremonies
,
all
to
be
effectually
disposing
to
Prophecie
.
)
But
the
truth
is
for
neither
.
For
Prophecy
indeed
is
not
natural
,
but
supernatural
:
not
artificial
,
or
acquisite
;
but
infused
,
or
inspired
.
Prophecy
is
immediate
,
sudden
,
momentany
;
the
disposition
(
at
one
instant
)
infused
together
with
the
act
:
yea
and
the
very
particular
disposition
ceasing
,
when
the
particular
act
ceaseth
.
It
never
finds
it
subject
capable
to
receive
it
,
but
makes
it
so
:
neither
leaves
it
in
the
least
capacity
to
acquire
,
or
expect
it
presently
again
.
But
if
it
please
to
return
,
it
still
makes
its
own
way
(
oft
times
another
,
a
new
way
)
for
it self
.
What
inclination
of
nature
,
or
preparation
of
Art
doth
it
require
;
when
it
can
take
the
ignorant
,
as
well
as
the
learned
;
the
Idiot
,
as
well
as
the
Artist
;
yea
a
corrupt
heart
,
and
a
false
mouth
and
never
thelesse
make
it
forespeak
its
own
infallible
truth
?
No
nature
or
essence
is
prophetical
of
it self
,
but
that
which
is
incomprehensible
,
and
comprehending
all
things
.
If
our
nature
had
any
such
inclination
in
it self
;
why
should
we
not
all
prophesie
?
And
alwayes
prophesie
?
And
prophesie
when
we
please
?
And
prophesie
of
one
thing
as
well
as
another
?
And
one
prophesie
,
as
well
as
another
?
To
whom
then
should
we
prophesie
?
And
how
should
our
pronuntiating
be
of
those
things
,
which
are
hidden
to
the
common
sense
,
and
ordinary
apprehension
of
men
,
among
whom
we
are
conversant
?
How
should
Prophecy
be
said
to
exceed
all
natural
cognition
;
if
it
may
proceed
from
any
natural
inclination
?
And
how
shall
we
distinguish
betwixt
Prophecie
,
which
hath
revealed
,
and
reveals
things
,
as
they
are
in
themselves
:
and
prognostication
,
which
(
at
most
)
can
but
predict
some
things
,
as
they
are
in
their
natural
causes
,
and
dispositions
?
What
praevious
disposition
to
prophesie
(
either
naturally
,
or
artificially
)
was
there
in
Amos
,
when
he
said
,
I
was
no
prophet
,
neither
was
I
a
prophets
son
;
but
I
was
an
beardman
,
and
a
gatherer
of
sycomore
fruit
.
And
the
Lord
took
me
,
as
I
followed
the
flock
,
and
the
Lord
said
unto
me
,
Go
prophecy
.
Amos
7.
14
,
15.
As
for
Elisha's
calling
for
a
Minstrel
:
2
King
.
3.
15.
This
was
not
to
procure
,
or
excite
prophesie
:
but
to
sedate
passions
and
affections
;
and
so
make
himself
fitter
●or
contemplation
and
devotion
.
Not
as
if
(
according
to
the
Rabbinical
conceit
)
the
spirit
of
Prophecie
had
now
made
its
recesse
from
him
,
because
of
some
perturbation
of
his
,
in
being
so
exasperated
against
Jehoram
;
For
that
was
a
true
zeal
of
God
,
and
that
is
never
inordinate
:
neither
serves
it
to
abate
,
but
promote
Gods
gifts
.
But
say
he
had
been
somewhat
disquieted
,
and
distracted
from
the
spirit
of
Prophecie
;
how
was
it
in
the
force
and
vertue
of
Musick
to
restore
it
?
Musick
could
do
that
neither
naturally
,
nor
artificially
:
if
it
did
it
at
all
,
it
must
do
it
miraculously
.
The
prophets
very
calling
for
Musick
,
was
a
prophesie
;
Signifying
that
the
spirit
of
Prophecie
rests
not
in
turbulent
,
distracted
,
factious
,
seditious
minds
:
but
in
harmonious
,
unanimous
,
appeased
,
and
peaceable
hearts
.
But
let
them
contend
Prophecie
to
be
of
natural
disposition
,
and
artificial
preparation
;
that
would
so
take
off
theirs
,
from
being
though
diabolical
:
what
need
we
do
so
,
that
hold
Prophecie
to
be
wholly
divine
?
Nature
,
and
Art
cannot
so
much
credit
the
Astrological
,
as
they
prejudice
the
Theological
prophesie
.
10.
Whether
Prophesie
be
not
now
ceast
?
It
was
never
intended
to
be
perpetual
.
Even
while
it
was
,
it
was
an
act
;
not
an
habit
:
not
permanent
,
but
transient
.
The
Spirit
now
in
the
illapse
,
and
again
upon
the
recesse
.
It
was
a
gift
or
grace
,
not
so
much
personal
,
as
vocational
:
pertaining
not
to
ordinary
duty
so
much
,
as
extraordinary
occasion
.
Nor
was
it
so
necessary
,
that
men
should
be
taught
to
look
after
things
future
:
as
how
to
use
the
present
time
aright
.
The
prophets
were
but
types
of
that
great
Prophet
:
and
all
prophesie
had
its
main
end
,
and
completion
in
Christ
.
It
was
therefore
meet
that
the
shadow
should
recede
,
now
that
the
substance
came
in
place
;
Prophecy
was
necessary
for
the
Church
of
the
Old-Testament
,
because
Christ
was
not
yet
come
:
but
not
so
in
this
of
the
New
;
because
Christ
is
come
already
.
We
have
an
Evangelical
prophesie
,
abundantly
recompencing
that
lack
of
the
legal
:
being
a
gift
or
grace
not
extraordinary
,
but
ordinary
;
not
temporary
,
but
perpetual
;
not
singular
,
but
universal
;
not
vocational
onely
,
but
personal
;
not
an
act
common
to
reprobates
,
but
an
habit
peculiar
to
the
Saints
.
Not
of
propounding
things
of
future
times
:
but
of
expounding
the
future
things
of
eternity
.
Be
it
in
heaven
or
earth
;
Prophecies
shall
fail
,
when
that
which
is
perfect
is
come
,
1
Cor.
13.
8.
In
heaven
,
they
must
needs
fail
;
because
there
's
no
future
to
be
contemplated
,
or
expected
;
all
is
an
eternal
present
.
And
in
the
Church
of
Christ
,
they
must
needs
fail
;
because
there
is
no
future
truth
(
not
another
Gospel
)
to
be
expected
;
the
present
truth
is
eternal
.
Prophecie
failed
in
the
Church
,
as
did
the
other
extraordinary
,
and
temporary
gifts
:
viz.
Working
of
miracles
,
and
speaking
with
Tongues
.
Neverthelesse
I
conceive
,
God
hath
absolutely
denyed
his
Church
none
of
all
these
:
but
that
the
Spirit
may
be
pleased
to
stir
up
some
men
,
at
some
times
,
and
to
some
particulars
,
to
act
in
any
of
them
;
if
just
cause
and
necessity
be
.
Yet
,
though
a
man
should
be
raised
to
prophesie
now
,
and
that
by
the
same
Spirit
;
I
cannot
think
it
to
be
by
the
same
degree
,
or
authority
of
the
Spirit
as
the
former
Prophets
were
.
Because
the
authority
of
the
Spirit
in
them
,
was
not
onely
prophetical
,
or
historical
:
but
sapiential
,
and
dogmatical
.
And
so
their
prophesies
were
recorded
,
not
onely
for
a
particular
and
certain
prediction
of
truth
:
but
for
an
universal
,
and
perpetual
instruction
of
Faith
.
And
therefore
,
either
there
must
be
no
end
of
adding
to
the
Scriptures
:
or
else
none
such
must
now
be
raised
.
There
may
be
some
prudential
predictings
of
good
men
;
and
suspicious
presagings
of
evil
men
;
and
shrewd
conjecturings
of
common
men
:
but
what
are
all
these
to
the
prophesyings
of
holy
men
of
God
in
old
time
?
Yet
we
say
,
Gods
hand
is
not
shortned
,
but
that
he
can
still
raise
up
such
:
but
who
can
say
,
that
he
will
do
it
?
Or
that
there
is
just
cause
why
he
should
so
do
?
We
conclude
therefore
,
in
the
general
,
that
Prophecy
is
ceast
.
And
that
of
an
extraordinary
gift
at
first
;
it
is
become
more
extraordinary
to
after
ages
.
What
reason
then
have
we
to
be
so
blind
of
Faith
;
as
to
admit
of
a
stated
art
of
divination
in
its
stead
?
CHAP.
XXII
.
From
the
rarity
of
Miracles
.
1
WHether
every
thing
that
is
affected
above
,
besides
,
or
against
the
course
and
order
,
faculty
and
power
,
hope
and
expectation
of
nature
;
may
truly
be
said
to
be
miraculous
?
Not
every
thing
.
1.
Because
,
it
is
not
a
thing
effected
against
particular
nature
,
but
against
whole
nature
,
that
makes
a
Miracle
.
2.
Because
in
particular
nature
,
there
are
antipolliges
,
or
occult
qualities
of
actives
and
passives
;
naturally
acting
,
or
disposed
to
act
one
against
another
.
3.
Because
it
is
neither
nature
acting
contrary
to
some
part
of
her self
;
nor
is
it
Art
urging
or
tempting
Nature
:
but
it
is
God
totally
exceeding
the
law
,
vertue
,
and
order
of
Nature
;
that
makes
it
to
be
a
Miracle
.
4.
Because
many
things
may
be
done
against
Nature
,
or
natural
propensity
;
which
notwithstanding
are
but
ordinary
,
and
trivial
;
as
the
causing
of
heavy
things
to
ascend
upwards
,
&c.
5.
Because
there
are
many
sins
and
vices
,
that
are
against
Natures
law
and
vertue
,
which
who
will
say
that
they
are
miraculous
?
Therefore
we
conclude
against
Magical
Mirabilaries
?
that
although
every
Miracle
be
an
act
or
effect
above
Nature
:
yet
every
act
or
effect
besides
,
or
against
Nature
,
is
not
a
Miracle
.
2.
Whether
that
may
absolutely
be
said
to
be
a
Miracle
,
whose
effect
is
manifest
;
and
whose
cause
is
occult
or
unknown
to
us
?
No.
Except
it
be
acted
simply
by
the
first
cause
;
and
for
causes
onely
known
to
him
.
2.
Except
it
exceeds
all
mans
exact
knowledge
indifferently
;
one
as
well
as
another
.
3.
Except
the
cause
be
altogether
past
such
finding
out
,
even
to
sober
and
prudential
observation
,
art
,
industry
.
Otherwise
,
it
should
not
be
a
Miracle
,
so
as
it
is
in
itself
,
but
so
as
it
appears
to
us
.
Our
ignorance
should
necessarily
come
into
the
cause
of
Miracles
.
That
should
be
miraculous
to
one
man
;
which
is
not
so
to
another
.
And
a
prophane
curiosity
of
Art
would
boast
of
more
light
,
and
experiment
in
divine
works
:
then
indeed
is
vouchsafed
to
the
perswasion
of
a
pious
faith
.
3.
Whether
the
power
of
working
Miracles
be
not
proper
to
God
alone
?
This
must
be
affirmed
,
and
cannot
be
denyed
.
1.
Because
He
onely
can
work
a
Miracle
of
himself
,
to
whom
nothing
is
a
Miracle
.
2.
Because
He
onely
can
work
against
the
order
of
Nature
,
and
second
causes
,
whose
will
is
sufficient
to
institute
,
Order
,
alter
all
things
.
3.
Because
God
is
a
transcendent
,
and
is
not
under
,
nor
yet
within
the
predicament
,
of
any
part
of
the
whole
order
of
Nature
;
as
the
creature
is
:
and
therefore
he
onely
can
act
that
against
,
and
besides
above
the
order
of
Nature
;
which
the
creature
cannot
.
4.
Because
a
divine
power
requires
not
a
subject
to
work
upon
(
for
it
is
able
to
create
all
things
of
nothing
)
neither
looks
it
at
the
possibility
,
or
propensity
of
that
subject
,
to
the
producing
of
the
effect
,
as
every
created
power
doth
.
5.
Because
the
proper
cause
of
a
Miracle
must
not
onely
be
uncreated
,
infinite
,
omnipotent
,
indeterminate
,
&c.
But
it
must
also
be
occult
,
unsearchable
,
incomprehensible
:
now
no
cause
is
simply
so
;
but
the
hidden
God
himself
.
6.
Because
it
cannot
be
a
Miracle
,
unless
it
be
absolutely
,
and
universally
wonderful
;
or
to
be
equally
admired
of
all
creatures
of
the
same
kinde
.
Now
it
is
onely
for
God
;
and
neither
for
Angels
,
or
men
,
to
do
such
things
,
as
shall
be
admirable
to
their
fellows
,
and
not
so
to
themselves
.
7.
Because
if
any
other
could
work
Miracles
but
God
,
or
but
by
God
,
then
Miracles
could
not
be
the
indubitable
signes
,
and
proofs
of
a
God
;
nor
of
Gods
Word
,
and
Truth
.
4.
Whether
the
good
Angels
can
do
Miracles
?
Ministerially
,
and
instrumentally
they
may
:
but
not
principally
and
authoritatively
.
For
Angels
are
finite
both
in
their
nature
,
apprehension
,
and
power
.
And
divine
Miracles
(
absolutely
considered
)
are
as
strange
and
wonderful
to
them
:
as
they
are
to
us
men
.
Yet
Angels
(
out
of
the
vertue
and
perspicuity
of
their
own
nature
)
may
know
how
to
do
many
things
,
that
may
seem
miraculous
,
or
be
marveilous
to
us
.
Because
they
are
a
superior
power
or
vertue
unknown
to
us
;
and
may
have
a
particular
power
(
over
inferiours
)
not
known
to
us
;
and
therefore
may
act
above
,
besides
,
against
the
particular
order
of
Nature
,
that
is
known
to
us
.
But
being
part
of
whole
created
nature
themselves
,
they
cannot
act
against
it
(
the
main
reason
of
a
Miracle
)
for
so
they
should
act
against
themselves
.
5.
Whether
Devils
can
do
Miracles
?
If
not
Angels
;
much
lesse
devils
.
Neither
doth
the
Lord
make
use
of
the
devils
to
be
instruments
of
his
mighty
works
;
as
he
doth
of
the
Angels
.
For
Miracles
were
never
intended
or
effected
(
immediately
or
mediately
)
but
for
the
confirmation
of
the
truth
:
to
which
the
devils
are
no
apt
instruments
;
because
all
that
they
do
is
with
intent
to
seduce
therefrom
.
The
devils
indeed
have
a
faculty
,
and
sagacity
(
both
much
enabled
by
long
experience
in
things
)
above
us
men
:
and
so
may
work
(
in
many
things
)
to
amaze
,
as
well
as
delude
us
.
But
such
stupendous
and
prodigious
●acts
,
as
they
(
by
divine
permission
)
busie
themselves
about
,
are
no
true
Miracles
:
because
false
,
either
as
touching
the
reality
of
the
effect
;
or
else
the
sincerity
of
the
intent
.
And
for
the
reality
of
effect
,
it
is
not
so
much
thanks
to
their
admirable
power
,
or
manner
of
working
,
as
to
the
natural
(
though
secret
)
disposition
of
the
matter
they
work
upon
.
Neither
are
they
permitted
often
to
work
any
reality
of
effect
(
but
onely
to
delude
with
prestigious
appearances
)
because
God
seldom
suffers
Nature
,
or
the
creature
to
be
so
blemished
,
or
abused
.
And
though
they
had
a
liberty
to
effect
really
,
in
things
to
be
admired
:
yet
(
so
false
is
their
disposition
)
they
would
chuse
,
and
labour
to
be
prestigious
.
And
where
they
are
tempted
(
or
urged
as
they
say
,
by
Art
)
to
do
those
things
that
are
not
within
their
power
,
or
permission
:
there
are
they
forced
to
be
prestigious
,
and
delusory
;
for
the
saving
of
their
credit
amongst
their
own
.
Now
this
prestigiousnesse
or
illusion
(
whether
freely
from
themselves
,
or
as
it
were
forced
by
others
)
is
a
signe
of
their
impotency
,
as
well
as
their
fallacy
:
and
either
of
them
are
a
sufficient
argument
to
exclude
them
utterly
from
a
power
of
working
Miracles
.
And
therefore
,
if
they
will
needs
be
contending
for
the
devils
power
in
,
and
by
Magicians
,
Astrologers
,
Necromancers
Conjurers
,
Witches
,
&c.
We
leave
both
them
,
&
theirs
,
to
their
lyingwonders
.
6.
Whether
there
be
any
such
secrets
in
Nature
,
as
whereby
to
work
Miracles
?
Although
it
be
confest
,
that
there
are
sundry
admirable
secrets
hidden
in
Natures
bosome
:
yet
we
must
professe
,
that
her
hand
is
here
shortned
.
Because
it
is
the
nature
of
a
Miracle
to
exceed
Natures
power
.
It
must
be
above
,
besides
,
against
Nature
:
and
not
particular
onely
,
but
universal
,
or
whole
created
Nature
.
Though
a
Miracle
be
wrought
in
Nature
,
yet
it
must
be
quite
beyond
Natures
principles
,
law
,
order
.
Nature
of
it self
must
not
so
much
as
incline
or
dispose
to
it
.
Yea
it
must
be
in
the
very
nature
of
the
thing
to
be
otherwise
,
th●n
the
Miracle
hath
made
it
.
Alwayes
,
the
more
alien
the
effect
is
to
Nature
,
and
the
more
remote
from
Natures
order
:
the
greater
is
the
Miracle
,
and
the
more
to
be
admired
.
Wherefore
we
conclude
(
against
those
Mirions
,
who
would
make
themselves
to
be
Natures
Apes
)
that
not
onely
any
particular
nature
,
is
not
able
to
worke
a
Miracle
besides
,
or
against
the
order
of
whole
Nature
:
but
the
vertue
even
of
whole
Nature
,
is
not
able
to
worke
a
Miracle
upon
any
particular
nature
whatsoever
.
7.
Whether
Miracles
may
be
wrought
by
Art
?
The
flat
Negative
is
to
be
concluded
upon
these
Arguments
.
1.
Art
cannot
exceed
Nature
.
Now
Nature
(
in
all
her
mirables
)
is
but
Miracles
Ape
;
and
Art
is
but
Natures
Ape
:
what
then
are
the
Magical
Mirabilaries
(
at
most
)
but
Apes
of
Art
?
2.
The
strength
of
Art
is
acquisite
:
the
vertue
of
Miracles
is
infusd
.
3.
An
Art
operates
onely
according
to
reason
and
knowledge
:
but
a
Miracle
altogether
above
them
.
4.
Art
effects
nothing
,
but
according
to
ordinary
rules
,
observations
,
experiments
,
customs
:
but
a
Miracle
is
so
extraordinary
,
that
it
were
no
Miracle
,
except
it
were
effected
contrary
to
all
these
.
5.
Art
(
for
the
most
part
)
is
of
necessaries
:
a
Miracle
(
for
the
most
part
)
is
of
contingents
.
6.
If
Art
served
to
worke
Miracles
,
then
were
the
power
of
them
acqui●ite
,
arbitrary
,
of
mans
will
,
and
industry
:
yea
one
man
might
do
Miracles
as
well
as
another
.
7.
None
of
Gods
servants
ever
wrought
Miracles
by
Art.
8.
If
it
were
in
the
Artists
power
,
it
should
be
a
Miracle
to
one
man
,
and
not
to
another
.
9.
Prophane
men
,
and
the
greatest
ten
pters
of
God
,
the
Devil
,
and
Nature
,
should
so
do
most
Miracles
.
10.
Art
rather
serves
to
prevent
many
things
for
seeming
Miraculous
:
because
it
helps
to
finde
out
the
suddain
cause
.
For
either
it
lets
to
understand
the
cause
,
or
not
:
if
it
doth
not
,
then
it
is
no
Art
;
if
it
doth
,
then
it
is
no
Miracle
.
8.
Whether
it
be
lawful
,
necessary
,
convenient
(
not
onely
for
the
working
of
Miracles
,
but
for
the
finding
out
of
Mirables
)
to
operate
(
either
by
Art
,
or
violence
)
against
the
order
plac't
in
Nature
?
Doubtlesse
,
it
is
no
furth●…r
lawful
;
then
it
may
be
either
necessary
,
or
convenient
.
That
is
probably
,
and
directly
tending
to
some
publike
,
or
private
use
,
or
benefit
.
Nature
may
have
many
pretty
mirables
(
which
they
title
Admired
Auditions
,
Natural
history
,
Mirables
of
the
world
,
Occult
Miracles
of
Nature
,
Occult
Philosophie
,
subtilities
and
varieties
of
things
,
secrets
,
mysteries
,
memorables
,
unheard
of
curiosities
,
&c.
)
Yet
for
all
that
,
are
they
not
such
,
as
Magicians
fain
,
or
fable
,
in
animals
,
plants
,
herbs
,
stones
,
&c.
Nor
are
they
(
a
many
of
them
)
so
mirable
in
themselves
;
as
either
to
mens
fancies
,
or
ignorances
.
Her
actives
,
and
passives
,
simpathies
,
and
antipathies
,
are
so
●ccult
and
profound
:
as
who
can
tell
where
to
finde
them
;
or
how
to
apply
them
;
so
as
to
urge
Nature
(
by
the
help
of
Art
)
to
worke
wonders
?
Who
can
do
such
a
thing
(
especially
make
it
his
trade
,
profession
,
ostentation
,
so
to
do
)
and
not
be
subject
to
,
or
guilty
of
tempting
God
,
provoking
the
Devil
,
tormenting
Nature
,
abusing
the
creature
,
losing
time
,
disparaging
himself
,
and
deluding
the
world
?
It
is
for
none
but
God
to
worke
absolutely
against
the
order
of
whole
created
Nature
:
because
he
could
have
instituted
another
order
of
Nature
.
And
all
things
are
subject
to
him
;
not
so
much
from
a
necessity
of
Nature
,
and
second
causes
:
as
according
to
the
absolutenesse
of
his
own
power
,
and
liberty
of
his
own
will
.
And
it
is
for
none
to
undertake
to
alter
the
order
of
particular
Nature
;
but
in
,
by
,
under
,
and
for
God
:
yea
(
I
may
say
)
according
to
God
;
and
not
otherwise
.
As.
1.
God
acteth
not
against
the
order
of
nature
(
in
any
particular
of
it
)
save
onely
upon
just
and
weighty
causes
:
how
then
dare
prophane
men
offer
to
do
such
a
thing
joculatorily
,
jugglingly
,
to
make
sport
and
pastime
;
or
yet
for
no
other
end
or
use
,
but
vain
and
idle
experiments
sake
;
or
onely
to
feed
,
or
satisfie
vain
and
presumptuous
curiosity
?
2.
God
,
though
he
may
act
against
that
order
which
one
creature
hath
to
another
:
yet
acts
he
not
against
that
order
,
which
the
creature
hath
to
himself
.
For
should
he
act
against
the
order
of
nature
,
as
it
depends
upon
himself
;
he
should
so
act
against
himself
:
in
like
manner
,
neither
ought
man
to
act
against
the
order
of
nature
,
or
of
the
creature
so
far
forth
as
it
depends
upon
God
;
nor
yet
so
far
forth
as
it
is
not
intended
by
God
,
to
be
serviceable
and
useful
unto
men
.
3.
God
acts
not
against
the
law
and
course
of
nature
,
so
as
to
violate
his
own
great
Law
;
sc.
that
of
his
wisdome
,
goodnesse
,
justice
,
in
disposing
the
creature
:
neither
ought
men
so
to
do
,
beyond
the
great
Law
of
using
the
creature
aright
,
and
to
those
very
ends
for
which
God
ordained
it
.
For
it
can
never
be
lawful
or
warrantable
,
so
to
transgresse
natures
order
,
as
to
abuse
the
creature
in
any
kinde
.
Now
do
they
not
know
,
that
the
creature
may
as
well
be
spiritually
,
and
speculatively
abused
,
by
superstition
,
and
curiosity
:
as
practically
,
and
carnally
,
by
violence
,
or
sensuality
.
9.
Why
,
amongst
all
the
Miracles
that
Christ
wrought
against
the
Devils
,
among
men
,
and
in
the
other
creatures
:
he
did
work
none
at
all
from
,
or
by
the
heavenly
bodies
,
the
stars
?
Besides
the
reason
above
mentioned
,
why
he
refused
to
shew
a
signe
from
heaven
;
this
may
now
be
added
above
all
the
rest
.
It
was
because
there
now
was
a
greater
Miracle
wrought
upon
the
earth
,
then
ever
was
wrought
in
the
Heavens
.
Even
the
mysterious
Miracle
,
or
miraculous
Mystery
of
God
and
Man
.
Doing
such
works
upon
earth
,
as
whereat
the
Angels
,
and
whole
powers
of
heaven
might
well
stand
amazed
with
admiration
.
Indeed
there
was
a
wonder
in
Heaven
,
a
star
(
a
new
star
)
at
his
birth
:
and
another
wonder
in
Heaven
,
an
Eclipse
of
the
Sun
(
a
new
Eclipse
)
at
his
death
.
Such
a
star
,
and
such
an
Eclipse
,
as
were
miracles
(
in
their
nature
,
site
,
motion
,
portent
)
to
all
other
stars
,
and
Eclipses
.
Such
a
star
,
and
such
an
Eclipse
,
as
were
the
mysteries
of
all
other
stars
and
Eclipses
.
Set
apart
to
signifie
his
power
in
Heaven
,
at
the
greatest
instants
of
his
infirmity
upon
earth
.
Thus
they
testified
of
him
;
and
yet
was
not
among
these
Miracles
,
nor
mighty
works
that
were
wrought
by
him
.
10
Whether
Miracles
may
be
wrought
out
of
the
Church
.
Although
we
make
not
the
power
of
working
miracles
to
be
the
perpetual
note
of
Gods
Church
:
yet
we
determine
the
Church
to
be
the
proper
seat
of
them
.
And
in
determining
,
we
do
thus
distinguish
;
That
God
may
be
pleased
to
work
miracles
all
the
world
over
;
and
that
by
his
Angels
,
as
his
Ministers
in
the
Government
thereof
:
but
employs
not
men
to
that
purpose
,
s●ve
onely
within
his
Church
.
And
do
distinguish
again
,
that
privative
miracles
,
or
those
of
wrath
and
judgment
,
may
be
wrought
out
of
the
Church
:
but
not
positive
,
or
those
of
Grace
and
mercy
.
And
our
reasons
are
,
1.
Because
the
main
end
of
working
Miracles
is
for
the
plantation
and
confirmation
of
the
Gospel
,
the
truth
of
Gods
word
:
and
that
cannot
be
without
the
Church
.
2.
The
power
of
working
Miracles
is
from
a
promise
,
and
that
belongs
to
the
Church
alone
.
3.
In
a
Miracle
is
considerable
not
so
much
the
evident
effect
as
the
secret
intent
,
and
this
consideration
is
onely
for
the
faithful
in
the
Church
.
4.
The
truth
of
the
word
is
not
to
be
measured
by
miracles
;
but
the
truth
of
miracles
by
the
Word
:
and
where
is
that
but
in
the
Church
?
5.
Miracles
tend
as
to
the
glory
of
God
,
so
to
the
edification
of
the
Godly
;
and
who
looks
for
that
or
them
,
out
of
Gods
Church
.
6.
Satans
stupendous
prodigies
are
mostly
wrought
out
of
the
Church
:
but
Gods
wonderful
miracles
within
it
.
7.
Though
it
hath
been
said
,
that
miracles
were
intended
for
Infidels
;
yet
were
they
not
effected
but
by
believers
:
and
by
believers
,
either
to
convince
,
or
to
convert
those
Infidels
.
11.
Whether
wicked
men
and
reprobates
may
be
workers
of
miracles
?
Not
by
Angelical
assistance
,
not
by
diabolical
confederation
,
not
by
the
secret
of
Nature
,
not
by
the
study
of
Art
:
but
by
divine
dispensation
they
may
.
1.
Because
God
may
be
pleased
to
employ
them
to
this
purpose
;
and
yet
give
them
no
more
but
a
faith
of
miracles
;
which
is
common
to
reprobates
.
2.
Because
that
of
miracles
is
a
gift
not
simply
making
accepted
:
but
may
be
given
onely
for
others
sakes
.
3.
God
hath
wrought
miracles
by
dead
instruments
:
and
why
not
by
men
of
a
dead
faith
,
and
dead
in
trespasses
and
sinnes
?
4.
Wicked
men
may
be
used
in
the
working
of
miracles
,
for
a
testimony
of
Gods
truth
:
yet
not
in
a
manifestation
of
their
own
graces
.
5.
Bad
men
have
been
imployed
in
working
of
miracles
:
that
good
men
might
not
be
proud
,
or
overweening
of
common
gifts
.
6.
The
working
of
miracles
is
not
appropriated
to
godly
men
:
lest
ordinary
Graces
might
be
undervalued
;
and
weak
Christians
might
take
scandal
,
and
despair
in
their
defect
of
the
extraordinary
gift
.
12.
Wherein
differ
true
and
false
miracles
:
or
divine
and
diabolical
;
Theological
,
and
magical
?
1.
The
one
kind
are
wrought
by
God
,
by
Angels
,
Prophets
,
Apostles
,
and
sometimes
by
the
Saints
:
the
other
not
but
by
devils
,
magicians
,
Juglers
,
ungodly
men
.
2.
The
one
are
solid
and
real
in
effect
:
the
other
are
phantasmatical
,
and
praestigiously
deceiveing
the
sense
.
3.
The
one
God
freely
calls
to
do
:
the
other
are
not
done
but
by
tempting
both
God
,
and
the
Devil
.
4.
The
one
are
serious
,
and
upon
occasions
of
importance
:
the
other
are
ludicrous
,
and
serve
to
make
vain
men
sport
.
5.
The
one
tend
to
confirm
the
Church
:
the
other
to
seduce
from
it
.
6.
The
one
are
liberal
:
the
other
mercenary
.
7.
The
one
profitable
:
the
other
pernicious
.
8.
The
one
make
humble
and
modest
:
the
other
arrogant
and
full
of
ostentation
.
9.
The
one
serves
to
instruct
:
the
other
onely
to
astonish
.
10.
The
one
are
wrought
with
devout
Prayer
,
Supplication
,
Thanksgiving
:
the
other
by
superstitious
imprecation
,
adjuration
,
incantation
;
with
many
ridiculous
signes
,
and
execrable
ceremonies
,
nothing
pertaining
to
the
producing
of
the
effect
.
And
thus
they
differ
in
their
Authors
▪
instruments
,
dignity
quality
,
duration
,
utility
,
end
,
and
effect
.
13.
Whether
Magicians
,
Conjurers
,
Inchanters
,
Witches
,
&c
work
not
their
miracles
,
(
or
rather
signes
,
wonders
,
prodigies
,
portents
)
by
the
devils
means
?
It
is
affirmed
that
they
do
so
,
for
these
reasons
.
1.
Because
they
do
them
not
by
God
,
Angels
,
Nature
,
or
Art
(
as
appears
sufficiently
by
what
hath
been
said
already
)
and
therefore
they
must
needs
do
them
by
the
devil
.
2.
Because
they
operate
upon
a
compact
:
which
is
evident
in
that
invocation
,
adoration
,
sacrifice
,
immolation
,
&c.
is
hereunto
required
.
3.
Because
they
operate
by
idolatrous
,
superstitious
,
sorcerous
,
execrable
,
ridiculous
signes
,
rites
and
ceremonies
.
4.
Because
they
secretly
invoke
,
although
they
outwardly
would
seem
to
command
:
which
imploration
,
and
imperiousnesse
,
yea
and
dissimulation
between
both
these
,
is
to
God
,
and
good
Angels
,
abominable
.
5.
Because
their
Prayers
and
preparations
are
blaspheming
,
railing
,
execrating
,
threatning
,
prophane
,
superstitious
,
absurd
,
ridiculous
:
which
neither
God
nor
good
Angel
can
indure
.
6.
Because
they
seek
either
to
allure
,
or
compel
their
operating
power
,
by
things
sensible
.
7.
Because
the
fact
exceeding
Natures
order
,
and
Arts
efficacy
:
yet
there
can
be
no
reasonable
cause
why
such
an
effect
should
be
ascribed
either
to
God
,
or
good
Angels
.
8.
Because
the
effect
is
by
them
ascribed
to
times
,
places
,
figures
,
characters
,
rites
ceremonies
,
&c.
9.
Because
there
are
used
hereunto
words
(
besides
names
of
God
,
and
Angels
)
barbarous
,
unknown
,
insignificant
,
incoherent
,
apocryphal
,
superstitious
,
sorcerous
,
detorted
,
absurd
,
ridiculous
,
&c.
10.
Because
they
make
use
of
means
unlawful
,
unapt
,
and
not
ordained
to
such
a
purpose
.
11.
Because
they
do
their
feats
upon
vain
and
light
occasions
.
12.
Because
they
effect
that
(
or
seem
so
to
do
)
at
a
distance
:
which
the
causes
themselves
could
not
naturally
do
,
were
they
proximately
applyed
.
13.
Because
their
miracles
or
wonders
are
not
wrought
,
but
at
certain
times
,
in
certain
places
,
and
by
certain
means
:
as
under
such
constellations
,
by
such
configurations
,
by
such
animal
parts
,
stones
,
herbs
,
preparations
,
confections
,
&c.
14.
Because
they
seem
to
make
many
cautions
in
the
preparation
;
which
they
violate
in
the
execution
.
As
they
caution
to
cleannesse
,
chastity
,
temperance
,
sobriety
,
justice
,
charity
,
&c.
yet
the
exercise
is
wholly
of
,
and
to
the
contrary
.
15.
Because
they
are
not
onely
ungodly
men
that
do
them
:
but
they
do
them
for
wicked
ends
:
As
idolatry
,
murder
,
theft
,
convetousnesse
,
lusts
,
pride
,
ambition
,
vain-glory
,
&c.
16.
Because
if
there
be
any
truth
or
reality
of
extraordinary
effect
,
either
through
natures
secret
disposition
,
or
Arts
studious
operation
:
yet
diabolical
suggestion
intervenes
,
and
prompts
the
instruments
to
mingle
many
vanities
and
fallacies
of
signes
and
ceremonies
,
whereby
to
delude
and
deceive
.
17.
Because
they
are
seldome
or
never
so
prodigious
and
stupendous
in
effecting
;
as
in
troubled
and
distracted
States
.
18.
Because
their
monstrous
prodigies
&
portents
are
mostly
wrought
out
of
the
Church
,
or
in
false
and
heretical
Churches
,
or
where
the
Church
is
declining
,
and
flitting
;
or
else
to
the
scandal
,
prejudice
,
persecution
of
the
true
Church
of
Christ
.
14.
Whether
there
be
any
verity
,
or
reality
of
miraculous
effect
,
in
those
things
that
are
miridically
done
by
the
Devill
,
and
Magicians
:
Reallity
of
effect
there
may
be
seen
;
but
of
miraculous
effect
none
:
That
is
,
there
may
be
some
reall
effect
upon
the
patient
indirectly
,
and
consequentially
(
a●in
incantation
,
sorcery
,
effascination
)
although
there
be
none
such
primarily
,
and
directly
,
as
from
a
miraculous
Agent
.
For
we
see
that
men
are
really
affected
,
and
terrified
,
even
from
spectrous
and
ludibrious
phantasmes
.
Our
conclusion
therefore
thus
stated
,
stands
firm
,
for
these
proofes
.
1.
The
Devill
and
Magicians
cannot
doe
that
which
is
possible
to
neither
apart
,
nor
to
both
of
them
together
,
(
no
though
they
had
all
the
Angels
joyned
to
them
)
that
is
,
to
worke
true
miracles
.
2.
God
seldome
or
never
permits
,
and
the
devill
seldome
or
never
intends
,
any
verity
and
reallity
of
effect
in
such
cases
;
Because
he
delights
to
be
a
false
emulator
,
but
no
true
imitator
of
Gods
workes
.
3.
If
there
be
produced
(
at
any
time
)
any
reallity
of
effect
;
it
is
not
beyond
the
secret
disposition
of
the
matter
they
worke
in
;
then
which
nothing
can
bee
more
defective
to
the
forme
of
a
miracle
.
4.
All
their
miraculous
transformations
,
and
transportations
are
but
to
substract
one
thing
(
by
a
swift
and
imperceptible
motion
)
and
substitute
another
in
the
place
;
and
so
either
delude
the
phantasie
,
or
deceive
the
sight
.
5.
Those
mutations
,
or
alterations
which
they
worke
,
are
but
by
actives
and
passives
artificially
applyed
;
which
though
nature
alone
would
not
have
p●oduced
peradventure
;
yet
art
alone
could
never
have
produced
them
,
without
some
naturall
property
or
capacity
thereunto
in
nature
.
So
that
the
vertue
of
effecting
is
simply
and
primarily
in
the
naturall
power
,
or
property
;
and
but
secondarily
,
and
conditionally
,
in
the
artificiall
or
cunning
application
.
6
All
their
representations
,
and
ostentations
are
phantasmaticall
and
spectrous
;
either
in
respect
of
the
prestigious
transposition
of
the
object
,
the
organ
,
or
the
meane
.
7.
The
intent
and
end
of
such
their
operations
are
repugnant
to
true
and
faithfull
profession
,
and
holy
and
righteous
conversation
;
and
serving
only
to
insinuate
or
confirme
a
lie
;
and
therefore
must
be
but
lying
wonders
at
most
.
15.
Whether
those
things
that
were
done
by
Pharaohs
Magicians
,
in
emulation
of
Moses
,
were
miraculous
and
real
in
effect
;
as
his
were
?
Some
contend
they
were
so
:
but
others
(
upon
better
grounds
)
conclude
they
were
otherwise
.
For
1.
What
Moses
did
,
he
did
at
the
call
or
command
of
God
,
Exod
7.
6.
But
the
Magicians
did
theirs
at
the
call
or
command
of
Pharaoh
,
vers.
11.
And
therefore
seeing
there
was
not
the
same
Authority
of
doing
miracles
;
doubtlesse
there
was
not
the
like
efficacy
between
them
,
or
miraculous
effect
.
2.
The
Magicians
of
Egypt
,
though
it
be
said
,
they
also
did
so
,
or
in
like
manner
:
yet
it
is
to
be
understood
in
specie
,
non
jure
;
in
appearance
,
but
not
indeed
.
Because
it
is
added
(
by
way
of
differencing
)
with
their
inchantments
,
vers.
11.
And
the
original
word
some
derive
from
a
root
that
signifies
to
flame
,
because
with
fiery
flashings
,
and
flamings
,
they
used
to
perstringe
the
eyes
of
the
beholders
:
and
not
onely
so
;
but
was
hereby
the
greatest
incendiaries
,
inflaming
mens
minds
with
idolatry
,
su-perstition
,
lies
,
and
calumnies
,
&c.
Others
derive
it
from
another
root
,
that
signifies
involving
,
covering
,
hiding
;
to
note
,
with
what
occult
and
involved
slights
and
covertures
,
they
sought
to
conceal
their
prestigious
pranks
;
so
as
they
might
appear
otherwise
then
indeed
they
were
.
Besides
,
the
word
is
ocmmonly
used
(
in
Hebrew
Authors
)
to
signifie
diabolical
and
prestigious
works
.
3.
True
miraculous
effects
may
consist
,
and
concord
together
;
and
never
oppose
,
or
destroy
one
another
:
it
is
a
sign
of
false
circulatory
phantasms
,
that
they
are
soon
vanishing
,
and
dispersing
,
when
they
presume
to
come
in
competition
with
true
divine
miracles
.
Thus
Aarons
rod
swallowed
up
the
rods
of
the
Magicians
,
vers.
12.
Whether
his
rod
did
so
while
it
was
yet
turned
into
a
serpent
,
it
skilleth
not
to
dispute
:
the
Miracle
was
the
greater
,
if
it
did
so
after
it
was
turned
into
a
rod
again
.
For
there
was
the
form
of
a
miracle
confounding
the
form
:
but
here
was
the
very
matter
of
a
miracle
destroying
the
very
matter
of
an
impostor
.
But
what
say
you
,
if
their
rods
were
as
phantastical
and
prestigious
as
their
serpents
were
:
and
therefore
the
rather
dispelled
even
by
a
substantial
rod
?
4.
True
miracles
serve
to
confirm
the
truth
:
but
to
what
end
served
those
false
mirables
of
the
Magicians
,
but
to
roborate
or
harden
Pharoahs
heart
,
both
against
Gods
message
and
the
true
miracles
?
vers.
22.
5.
Concerning
that
of
the
Frogs
(
chap.
8
v
7.
)
Why
did
not
Phara●h
command
his
Magicians
,
to
take
away
their
Frogs
?
Was
it
not
because
theirs
were
only
prestigious
spectres
,
and
could
offend
no
more
but
the
sight
;
and
not
infest
the
other
(
and
lesse
delusive
)
senses
;
as
the
other
did
?
And
why
calls
he
for
Moses
,
and
Aaron
,
to
intreate
the
Lord
to
take
away
the
Frogs
from
him
:
but
because
they
that
were
of
his
sending
,
were
the
real
Frogs
;
and
those
that
really
plagued
him
?
v
8.
6.
Wherefore
did
God
cause
them
to
fail
in
counterfeiting
the
least
things
(
the
Lice
v.
18.
)
but
that
he
would
thus
convince
them
by
the
least
things
,
that
their
greatest
were
but
counterfeits
?
And
while
they
confesse
,
this
is
the
finger
of
God
,
v.
19.
Do
they
not
as
good
as
confesse
,
that
each
of
theirs
was
the
finger
of
Beelzebub
.
7.
When
the
Magicians
were
smitten
with
boyls
and
blains
,
so
that
they
could
not
stand
before
Moses
,
ch.
9.
11.
Why
did
they
not
conjure
up
all
their
Art
and
force
,
to
infect
Moses
again
:
if
that
they
had
been
able
to
do
any
thing
really
as
Moses
did
?
8.
How
stands
the
comparison
of
hereticks
resisting
the
truth
;
like
as
Jannes
and
Iambres
withstood
Moses
:
2
Tim
3.
8.
But
that
these
did
it
by
fallacies
,
or
appearances
of
spiritual
truth
:
as
they
did
it
by
phantasmes
,
or
appearances
of
corporeal
truth
?
Many
Philosophical
reasons
might
be
added
:
but
these
(
so
clear
from
the
Text
)
are
sufficient
to
prove
them
impostors
.
What
may
we
then
judge
of
the
later
Gipsies
:
since
it
it
was
no
otherwise
with
their
forefathers
,
these
Aegyptians
?
16.
Whether
the
gift
of
working
miracles
be
not
now
ceas't
?
Miracles
were
never
but
extraordinary
,
and
temporary
.
Their
very
gift
not
perpetual
:
and
simply
no
saving
Grace
:
but
might
inst●umentally
be
acted
even
by
reprobates
,
as
well
as
by
the
elect
.
Having
no
principles
of
working
habitually
remaining
in
the
Soul
.
Were
intended
onely
to
be
certain
signes
,
upon
great
occasions
,
and
present
helps
,
in
the
defect
of
ordinary
means
.
Needful
in
the
beginning
of
the
Church
;
to
strengthen
weak
Faith
.
They
have
had
their
main
end
already
(
the
sufficient
confirmation
of
the
truth
)
and
the
end
accomplished
,
that
which
was
destinated
to
the
end
,
might
well
cease
.
Christ
was
not
onely
the
most
eminent
in
miracles
;
but
in
him
they
had
their
perfection
,
and
completion
.
His
Disciples
believed
in
him
,
before
ever
they
saw
him
do
a
miracle
:
how
much
more
then
may
his
Church
,
without
them
;
that
together
with
the
memory
of
them
,
hath
the
ordinances
and
ordinary
means
?
The
permanency
of
miracles
would
but
have
diminished
the
efficacy
of
Faith
:
because
it
would
have
been
an
occasion
not
to
have
believed
without
them
.
The
truth
of
the
Gospel
would
still
be
called
in
question
,
and
thought
dubious
and
uncertain
;
if
it
always
needed
such
confirmation
.
The
promises
and
faith
would
thus
be
evacuated
:
because
the
walking
would
be
,
not
by
Faith
,
but
by
sight
.
There
would
be
no
end
of
seeking
after
sensible
signes
and
means
;
and
so
prophane
men
would
still
be
tempting
unto
them
;
and
weak
Christians
would
be
discouraged
in
their
defect
.
Not
onely
ordinary
graces
would
so
grow
vile
;
but
even
miracles
themselves
:
for
they
would
be
thought
no
miracles
,
by
being
so
commonly
obvious
,
and
assiduous
.
What
need
we
to
stand
upon
such
,
when
the
greatest
work
of
God
,
and
most
profitable
for
man
,
is
not
alwayes
the
greatest
miracle
?
Have
we
not
perpetually
Gods
spiritual
miracles
,
in
our
vocation
,
conversion
,
justification
,
regeneration
,
sanctification
,
&
c.
?
And
his
ordinary
miracles
,
in
our
creation
,
propagation
,
conservation
,
&
c.
?
And
what
need
we
more
?
To
conclude
,
was
there
no
other
cause
,
our
sinnes
are
sufficient
to
make
divine
miracles
to
cease
:
shall
we
then
look
after
Magical
miracles
,
signes
,
and
wonders
;
such
as
are
set
up
by
the
sins
of
men
.
CHAP.
XXIII
.
From
the
fables
of
Miracles
.
IS
not
the
rarity
of
miracles
(
already
proved
)
enough
to
prove
the
stories
of
Magical
Mirables
to
be
but
meer
fables
?
We
need
not
therefore
their
pardon
to
call
them
so
:
nay
,
they
ought
to
gratifie
us
that
we
call
them
not
worse
then
so
.
Seeing
the
vertue
of
miracles
and
miraculous
operation
,
is
in
Gods
word
alone
:
and
neither
in
Nature
,
nor
Art
,
nor
Artifice
.
What
can
we
say
lesse
,
then
that
all
such
natural
Mirables
,
are
onely
for
meere
naturals
to
admire
?
Whose
Authors
have
been
some
of
them
spurious
;
most
of
them
obscure
;
all
of
them
(
in
that
particular
)
vain
and
nugacious
.
Who
take
up
their
authorities
by
tradition
;
from
paganish
story
,
poetical
fiction
,
and
mythological
relation
,
of
such
wonderful
things
,
as
were
never
in
Nature
,
or
the
world
.
Who
use
to
cite
their
mirables
with
such
a
(
they
say
)
as
if
they
themselves
were
not
onely
ashamed
to
own
them
;
but
afraid
to
report
them
.
Who
stuffe
up
their
legendary
stories
of
magical
mirables
,
with
tales
of
such
strange
things
,
and
they
so
incredible
;
and
under
strange
Names
,
and
they
so
unknown
;
and
in
such
strange
places
,
and
they
so
remote
:
as
that
they
are
not
worth
seeking
after
;
or
if
they
were
,
yet
neither
name
,
nor
thing
,
nor
place
is
to
be
found
.
Who
urge
us
onely
with
this
;
that
such
their
wonders
are
not
to
be
proved
by
reason
,
but
referred
to
experiment
:
and
yet
we
are
as
far
from
seeing
the
one
;
as
from
hearing
the
other
.
Neverthelesse
,
all
these
are
impudently
urged
,
and
imposing
upon
our
Faith
,
to
admit
,
and
admire
,
what
wonderful
effects
of
configurations
constellations
,
influences
,
impressions
,
seales
,
characters
;
upon
Elements
,
Minerals
,
Stones
,
Vegetables
,
Animals
;
yea
and
Rationals
not
excepted
.
Nay
and
a
many
of
these
so
imposed
,
as
tending
effectually
to
Prophecy
,
Divination
,
Prediction
,
Prognostication
.
And
therefore
omitting
the
ridiculous
rabble
of
magical
mirabilari●s
(
for
I
have
neither
list
nor
leasure
to
meddle
with
them
at
large
)
I
shall
onely
instance
in
a
few
of
them
,
which
they
not
onely
report
confidently
;
but
impudently
prescribe
to
this
very
purpose
.
Advising
the
Reader
by
the
way
,
that
(
for
all
this
)
they
cannot
be
believed
without
superstition
,
nor
practised
,
without
sorcery
.
1.
There
is
an
herb
among
the
Chaldeans
called
Ireos
;
among
the
Greeks
,
Mutuchiol
;
among
the
Latins
Elitropia
:
this
herb
is
of
so
admirable
vertue
,
that
if
it
be
gathered
in
August
,
while
the
Sun
is
in
Leo
,
and
wrapt
in
a
Lawrel
leaf
,
adding
thereunto
the
Tooth
of
a
Wolf
;
and
so
at
night
laid
under
a
mans
head
:
if
any
thing
be
stoln
from
him
,
he
shall
see
the
Thiefe
,
and
all
his
conditions
.
2.
The
herb
called
by
the
Chaldeans
Aquilaris
,
by
the
Greeks
Valis
,
by
the
Latines
Chelidonia
;
if
it
be
taken
with
the
heart
of
a
Mole
,
and
be
laid
upon
the
head
of
a
sick
man
;
it
may
so
be
discerned
,
or
divined
,
whether
he
shall
dye
of
that
disease
,
or
recover
ye
or
no
:
for
if
he
now
sing
out
,
it
is
a
signe
he
shall
die
;
but
if
he
weep
,
then
shall
he
not
dye
at
that
time
.
By
the
like
,
the
conquering
of
an
Enemy
,
and
recovery
of
a
Suite
is
to
be
foreknown
.
3.
The
herb
which
by
the
Chaldeans
is
called
Luperax
,
by
the
Greeks
Esifena
,
by
the
Latins
Viscus
querei
;
this
herb
with
another
herb
called
Martegon
:
if
it
be
put
into
a
mans
mouth
,
and
he
begin
to
forethink
who
is
a
coming
(
be
it
friend
,
or
foe
)
if
he
shall
come
,
it
will
fixe
upon
his
heart
;
if
he
shall
not
come
,
it
will
leap
from
it
;
nay
,
will
it
not
leap
out
of
his
mouth
?
4.
The
herb
which
the
Chaldeans
call
Tsiphilon
,
the
Greeks
Orlegenea
,
the
Latins
Centaurea
;
this
herb
(
the
Magicians
say
)
hath
admirable
vertue
:
for
if
with
the
blood
of
a
female
Lapwing
,
and
oyle
,
it
be
put
into
a
Lamp
;
it
makes
all
that
stands
by
believe
themselves
to
be
Magicians
;
and
that
their
heads
are
in
heaven
,
and
their
feet
upon
the
earth
:
and
if
the
same
be
cast
into
the
fire
,
the
stars
shining
;
the
stars
will
seem
to
justle
and
skirmish
one
against
another
.
5.
The
Stone
called
Sylonites
,
bred
in
an
Indian
Snail
,
confers
the
prescience
,
and
presence
of
certain
things
future
:
while
a
man
hath
it
under
his
tongue
,
let
him
bethink
him
of
any
businesse
,
whether
it
ought
to
be
done
,
or
may
come
to
passe
,
or
not
:
and
if
it
may
,
or
ought
;
it
will
cleave
so
fast
to
his
heart
,
as
that
it
cannot
be
plucked
thence
:
if
not
,
the
heart
will
leap
back
from
it
.
6.
If
thou
wouldst
interpret
dreams
,
and
Prophetize
of
things
future
,
take
the
stone
which
is
called
Esmundus
,
or
Asmadus
;
and
it
will
give
Prophetization
,
interpretation
of
all
dreams
,
and
make
to
understand
riddles
.
7.
If
thou
wilt
divine
of
things
future
,
take
the
stone
called
Celonytes
,
of
a
purple
and
various
colour
,
and
is
found
in
the
body
of
a
Snayle
:
if
any
man
carry
this
stone
under
his
tongue
,
he
shall
Prophesie
,
and
foretell
future
things
.
8.
By
the
stone
called
Elitropia
(
or
as
the
Nigromanticks
)
the
Babylonian
Gemme
;
with
certain
verses
,
and
Characters
,
Princes
have
predicted
by
divining
:
for
which
cause
the
Priests
of
the
Temples
made
special
use
of
this
stone
,
in
the
feasts
of
their
Idols
.
If
thou
wouldst
foreknow
any
thing
future
,
take
the
stone
called
Bena
,
and
put
it
under
thy
tongue
:
and
so
long
as
thou
so
holdest
it
,
thou
shalt
continually
predict
by
divining
things
future
;
and
shalt
not
(
in
any
wise
)
erre
in
divining
.
10.
If
thou
wouldst
judge
of
,
or
declare
the
opinions
,
and
cogitations
of
others
;
take
the
stone
which
is
called
Gerarides
,
and
is
of
a
black
colour
,
and
hold
it
in
thy
mouth
.
11.
If
thou
wouldst
whet
the
wit
of
any
one
,
or
increase
his
wrath
,
or
foretel
future
things
:
take
the
stone
which
is
called
Smaragdus
,
&c.
For
it
(
carried
about
him
)
makes
a
man
to
understand
well
,
confers
a
good
memory
,
increases
the
wealth
of
him
that
carries
it
about
him
;
and
if
any
man
hold
it
under
his
tongue
,
he
shall
Prophecie
forthwith
.
12.
A
Weasel
is
a
creature
sufficiently
known
,
if
the
heart
of
this
creature
be
eaten
,
while
it
is
yet
panting
,
it
maketh
to
know
things
to
come
.
13.
If
thou
wouldst
(
as
the
great
diviners
have
done
)
understand
the
voices
of
Birds
,
take
with
thee
two
companions
on
the
first
of
the
Kalends
of
November
;
and
go
into
the
wood
with
dogs
,
as
if
thou
wentst
an
hunting
;
and
that
beast
thou
first
sindest
,
carry
it
home
with
thee
,
and
prepare
it
with
the
heart
of
a
Foxe
,
and
thou
shalt
straight
understand
the
voices
of
Birds
,
and
Beasts
:
and
if
thou
wouldst
that
another
should
understand
them
,
do
but
kisse
him
,
and
he
shall
understand
them
likewise
.
14.
A
Suffumigation
made
with
the
congealed
blood
of
an
Asse
,
and
the
fat
of
a
Wolfe
,
and
Storax
,
&c.
will
cause
to
foresee
things
future
in
sleep
;
whether
good
,
or
evil
.
15.
If
any
one
swallow
the
heart
of
a
Lapwing
,
or
a
Swallow
,
or
a
Weasel
,
or
a
Mole
,
whilst
it
is
yet
warm
with
natural
heat
;
it
shall
be
helpful
to
him
for
remembring
,
understanding
,
and
foretelling
.
16.
The
stone
that
is
bred
in
the
apple
of
the
eye
of
a
Civet
Cat
,
held
under
the
tongue
of
a
man
,
is
said
to
make
him
to
divine
,
or
prophecy
.
The
same
is
Selenites
,
the
Moon-stone
reported
to
do
.
—
Also
there
is
an
herb
called
Rheangelida
,
which
Magicians
drinking
of
,
can
Prophecy
.
17.
They
say
also
,
that
a
Tyke
if
it
be
pulled
out
of
the
left
ear
of
a
Dog
,
and
if
it
be
altogether
black
;
hath
great
vertue
in
the
Prognostick
of
life
.
For
if
the
sick
party
shall
answer
him
that
brought
it
in
,
who
standeth
at
his
feet
,
and
shall
ask
of
him
concerning
his
disease
,
there
is
certain
hope
of
life
:
and
that
he
shall
dye
,
if
he
make
no
answer
.
18.
They
say
,
that
fumes
made
of
Linseed
,
and
Fleabane
seed
,
and
roots
of
Violets
,
and
Parsly
,
doth
make
one
to
foresee
things
to
come
;
and
doth
conduce
to
prophecying
.
—
They
say
also
,
that
if
any
one
shall
hold
a
Viper
over
a
vapour
with
a
staffe
;
he
shall
prophecy
.
—
So
it
is
said
that
the
stone
Selenites
,
id
est
,
the
Moon-stone
,
and
the
stone
of
the
Civet
Cat
,
cause
divination
:
also
vervaine
,
and
the
herb
Theangelis
,
cause
soothsaying
.
19.
Melancholly
men
,
by
reason
of
their
earnestness
,
do
far
better
conjecture
,
and
fitly
conceive
a
habit
,
and
most
easily
receive
an
impression
of
the
celestials
.
—
The
Sybills
and
the
Bacchides
,
and
Niceratus
the
Syracusan
,
and
Ancon
,
were
by
their
natural
melancholy
complexion
,
Prophets
,
&
Poets
.
—
For
this
,
when
it
is
stirred
up
,
burns
,
and
stirs
up
a
madnesse
,
conducing
to
knowledge
,
and
divination
:
especially
if
it
be
helped
by
any
celestial
influxe
;
especially
of
Saturn
,
who
seeing
he
is
cold
and
dry
,
as
is
a
melancholy
humour
,
hath
its
influence
upon
it
,
increaseth
,
and
preserveth
it
.
20.
The
Rabbines
say
,
there
is
an
Animal
called
Jedua
,
having
a
humane
shape
,
in
the
middle
of
whose
Navel
comes
forth
a
string
,
by
which
it
is
fastned
to
the
ground
like
a
Gourd
,
and
as
far
as
the
length
of
that
string
reacheth
,
it
devoures
all
that
is
greene
about
it
:
and
deceiving
the
sight
,
cannot
be
taken
,
unlesse
that
string
be
cut
off
with
the
stroke
of
a
dart
,
which
being
cut
off
,
it
presently
dyes
.
Now
the
bones
of
this
Animal
,
being
after
a
certain
manner
laid
upon
the
mouth
;
presently
he
whose
mouth
they
are
laid
upon
,
is
taken
with
a
frenzie
,
and
soothsaying
.
Now
,
what
a
rare
Mirable
of
Art
is
Magical
Divination
,
yea
and
Astrological
Prediction
:
that
hath
all
these
,
and
many
more
(
if
one
would
take
the
paines
to
collect
them
)
Mirables
of
Nature
,
peculiarly
subserving
thereunto
?
I
say
even
Astrological
Prediction
.
For
without
a
constellated
fabrication
,
or
confection
;
all
these
presaging
Mirables
(
and
the
like
)
signifie
nothing
in
effect
.
And
therefore
(
for
the
manner
of
acting
in
,
and
by
such
as
these
)
they
caution
straitly
to
observe
the
Planet
,
benevolous
,
or
malevolous
;
as
they
wolud
presage
upon
the
effect
,
good
,
or
ill
.
And
not
onely
so
,
but
the
dominion
of
the
Planet
,
and
the
day
of
that
dominion
,
and
the
houre
of
that
day
:
as
they
would
have
the
predicted
effect
to
be
now
,
or
then
.
So
that
,
to
what
end
serve
the
feigned
Mirables
of
Nature
,
but
to
feigne
the
Mag-astro-mantick
Art
for
the
greatest
Mirable
?
CHAP.
XXIV
.
From
the
Ceremonies
of
preparation
.
WHether
these
(
and
the
like
)
rites
,
and
ceremonies
(
taught
,
and
practised
by
themselves
)
as
preparing
,
and
conducing
to
magicall
,
and
astrologicall
constellation
,
configuration
,
fabrication
,
operation
,
divination
,
prediction
,
omination
,
presagition
,
conjectation
,
prognostication
,
&c.
bee
not
the
most
blasphemous
,
idolatrous
,
superstitious
,
heathenish
,
hereticall
,
hypocriticall
,
atheisticall
,
forcerous
,
prestigious
,
impostorous
,
prophane
and
impious
;
not
onely
to
pure
minds
,
and
consciences
;
but
even
to
common
reason
,
and
sense
?
viz.
1.
He
which
knowes
how
to
compare
the
divisions
of
Provinces
,
according
to
the
divisions
of
the
stars
;
with
the
ministry
of
the
ruling
Intelligences
,
and
blessings
of
the
Tribes
of
Israel
,
the
lots
of
the
Apostles
,
and
typicall
seales
of
the
sacred
Scripture
;
shall
be
able
to
obtaine
great
propheticall
oracles
,
concerning
every
Region
,
of
things
to
come
.
2.
If
thou
desirest
to
receive
vertue
from
any
part
of
the
world
,
or
from
any
star
,
thou
●halt
(
those
things
being
used
which
belong
to
this
star
)
come
under
its
peculiar
influence
,
&c.
—
When
thou
dost
to
any
one
species
of
things
,
or
individuall
,
rightly
apply
many
things
,
which
are
things
of
the
same
subject
scattered
among
themselves
,
conformable
to
the
same
Idea
,
and
star
;
presently
by
this
matter
so
opportunely
fitted
,
a
singular
gift
is
infused
by
the
Idea
,
by
meanes
of
the
soul
of
the
World
.
I
say
opportunely
fitted
,
viz.
under
a
harmony
,
like
to
the
harmony
which
did
infuse
a
certaine
vertue
into
the
matter
—
The
celestiall
harmony
produceth
that
into
act
,
which
before
was
onely
in
power
,
when
things
are
rightly
exposed
to
it
in
a
celestiall
season
.
As
for
example
,
if
thou
dost
desire
to
attract
vertue
from
the
Sun
,
and
to
seeke
those
things
that
are
solary
amongst
vegetables
,
plants
,
metals
,
stones
,
and
animals
;
these
things
are
to
be
used
,
and
taken
chiefely
,
which
in
a
solary
order
are
higher
.
For
these
are
more
availeable
;
so
shalt
thou
draw
a
singular
gift
from
the
Sun
through
the
beames
thereof
,
being
seasonably
received
together
,
and
through
the
spirit
of
the
world
.
3.
By
artificiall
mixtions
of
things
,
such
as
agree
with
the
heavens
under
a
certaine
constellation
,
descends
a
vertue
,
by
a
certaine
likenesse
and
aptnesse
that
is
in
things
amongst
themselves
towards
their
superiours
.
—
So
from
a
certaine
composition
of
herbes
,
vapours
,
and
such
like
,
made
according
to
naturall
Philosophy
,
and
Astronomy
,
there
results
a
certaine
common
forme
,
endowed
with
many
gifts
of
the
stars
.
—
When
therefore
any
one
makes
a
mixture
of
many
matters
,
under
the
coelestiall
influences
;
then
the
variety
of
coelestiall
actions
on
one
hand
,
and
of
naturall
powers
on
the
other
hand
,
being
joyned
together
,
doth
indeed
cause
wonderfull
things
,
by
oyntments
,
by
collyries
,
by
fumes
,
and
such
like
.
4.
Then
the
vertues
of
things
do
then
become
wonderfull
,
viz.
when
they
are
put
to
matters
that
are
mixed
,
and
prepared
in
fit
seasons
,
to
make
them
alive
,
by
procuring
life
for
them
from
the
stars
,
as
also
a
sensible
soule
,
as
a
more
noble
forme
.
5.
Magicians
teach
that
coelestiall
gifts
may
through
inferiours
,
being
conformable
to
superiours
,
be
drawne
down
by
opportune
influences
of
the
heaven
:
and
so
also
by
these
coelestiall
,
the
coelestiall
Angels
,
as
they
are
servants
of
the
stars
,
may
be
procured
and
conveyed
to
us
.
—
That
not
onely
coelestiall
,
and
vital
;
but
also
certaine
intellectuall
,
angelicall
,
and
divine
gifts
,
may
be
received
from
above
,
by
some
certain
matters
,
having
a
naturall
power
of
divinity
(
idest
)
which
have
a
naturall
correspondency
with
the
superiours
,
being
rightly
received
and
opportunely
gathered
together
,
according
to
the
rules
of
naturall
Philosophy
,
and
Astronomy
.
—
That
an
Image
rightly
made
of
certain
proper
things
,
appropriated
to
any
one
certain
Angell
,
will
presently
be
animated
by
that
Angel
.
6.
A
Magician
doth
make
use
of
things
manifest
,
to
draw
forth
things
that
are
occult
,
viz.
through
the
voyce
of
the
stars
,
through
fumes
,
lights
,
sounds
,
and
naturall
things
,
which
are
agreeable
to
coelestiall
:
in
which
,
besides
corporall
qualities
,
there
is
a
kinde
of
reason
,
sense
,
and
harmony
,
and
incorporeall
and
divine
measures
,
and
orders
.
7.
No
man
is
ignorant
,
that
supercelestiall
Angels
,
or
Spirits
may
be
gained
by
us
through
good
workes
,
a
pure
minde
,
purest
prayer
,
devout
humiliation
,
and
the
like
.
Let
no
man
therefore
doubt
,
that
in
like
manner
,
by
some
certaine
matters
of
the
world
,
the
Gods
of
the
world
may
be
raised
by
us
;
or
at
least
the
ministring
spirits
,
or
servants
of
these
Gods
.
—
So
we
read
that
the
ancient
Priests
made
Statues
and
Images
,
foretelling
things
to
come
,
and
infused
into
them
the
spirits
of
the
stars
,
&c.
8.
Some
suffumigations
,
or
perfumings
that
are
proper
to
the
stars
,
are
of
great
force
for
the
opportune
receiving
of
coelestiall
gifts
,
under
the
rayes
of
the
stars
;
in
as
much
as
they
do
strongly
worke
upon
the
aire
,
and
breath
.
—
Wherefore
suffumigations
are
wont
to
be
used
to
them
,
that
are
about
to
southsay
,
for
to
affect
their
fancy
;
which
indeed
being
appropriated
to
any
certain
Deities
,
do
fit
us
to
receive
divine
inspiration
.
—
The
most
powerfull
fume
is
that
which
is
compounded
of
the
seven
Aromaticks
,
according
to
the
powers
of
the
seven
Planets
.
—
Know
also
,
that
according
to
the
opinion
of
the
Magicians
,
in
every
good
matter
,
as
love
,
good
will
,
and
the
like
,
there
must
be
a
good
fume
,
odoriferous
,
and
pretious
:
and
in
every
evill
matter
,
as
hatred
,
anger
,
misery
,
and
the
like
,
there
must
be
a
stinking
fume
,
that
is
of
no
worth
.
9.
By
certain
Alligations
of
certain
things
,
as
also
,
suspensions
,
or
by
simple
contract
,
or
the
continuation
of
any
thread
,
we
may
be
able
to
receive
some
vertues
thereby
.
It
is
necessary
that
we
know
the
certain
rule
of
Alligation
and
suspension
,
and
the
manner
which
the
A●●
requires
,
viz.
that
they
be
done
under
a
certain
and
sutable
Constellation
,
and
that
they
be
done
with
wyer
,
or
silken
threads
,
hair
,
or
sinewes
of
certain
animals
,
or
fine
cloaths
,
and
the
like
,
according
to
the
sutableness
of
things
.
10.
Rings
also
,
which
were
alwaies
much
esteemed
of
by
the
Antients
,
when
they
were
opportunely
made
,
do
in
like
manner
impresse
their
vertue
upon
us
,
&c.
—
Now
the
manner
of
making
these
kind
of
Rings
,
is
this
;
viz.
When
any
star
ascends
fortunately
,
with
the
fortunate
aspect
or
conjunction
of
the
Moon
,
we
must
take
a
stone
,
and
herb
that
is
under
that
star
,
and
make
a
Ring
of
the
mettal
that
is
sutable
to
this
star
,
and
in
it
fasten
the
stone
,
putting
the
herb
or
root
under
it
:
not
omitting
the
inscriptions
of
Images
,
Names
,
and
Characters
,
as
also
the
proper
Suffumigations
,
&c.
11.
The
countenance
,
gesture
,
the
motion
,
setting
,
and
figure
of
the
body
,
being
accidental
to
us
,
conduce
to
the
receiving
of
the
coelestial
gifts
;
and
expose
us
to
the
superior
bodies
,
and
produce
certain
effects
in
us
.
—
Whosoever
therefore
doth
the
more
exactly
imitate
the
coelestial
bodies
,
either
in
nature
,
study
,
actions
,
motion
,
gesture
,
countenance
,
passions
of
the
minde
,
and
opportunity
of
the
season
;
is
so
much
the
more
like
to
the
heavenly
bodies
,
and
can
receive
larger
gifts
from
them
.
12.
It
conduceth
very
much
for
the
receiving
the
benefit
of
the
heavens
,
in
any
work
;
if
we
shall
by
the
Heaven
make
our selves
sutable
to
it
,
in
our
thoughts
,
affections
,
imaginations
,
elections
,
deliberations
,
contemplations
,
and
the
like
.
For
such
like
passions
do
vehemently
stir
up
our
spirit
to
their
likenesse
,
and
suddainly
expose
us
,
and
ours
,
to
the
superiour
significators
of
such
like
passions
;
and
also
by
reason
of
their
dignity
,
and
neernesse
to
the
superiours
,
do
much
more
partake
of
the
coelestials
,
then
any
material
things
.
For
our
minde
can
through
imaginations
,
or
reason
by
a
kinde
of
imitation
,
be
so
conformed
to
any
star
,
as
suddainly
to
be
filled
with
the
vertues
of
that
star
;
as
if
it
were
a
proper
receptacle
of
the
influence
thereof
.
—
We
must
therefore
in
every
work
,
and
application
of
things
,
affect
vehemently
,
imagine
,
hope
,
and
believe
strongly
;
for
that
will
be
a
great
help
—
Therefore
he
that
works
in
Magick
,
must
be
of
a
constant
belief
,
be
credulous
,
and
not
doubt
at
all
of
the
obtaining
the
effect
.
13.
The
Arabians
say
,
that
mans
minde
,
when
it
is
most
intent
upon
any
work
,
through
its
passion
,
and
effects
,
is
joyned
with
the
mind
of
the
stars
,
and
intelligences
:
and
being
so
joyned
,
is
the
cause
that
some
wonderful
vertue
be
infused
into
our
works
,
and
things
.
—
And
according
to
this
is
verifyed
the
Art
of
Characters
,
Images
,
Inchantments
,
and
some
speeches
,
and
many
other
wonderful
experiments
to
every
thing
which
the
minde
affects
.
—
For
all
those
things
which
the
minde
acts
and
dictates
by
characters
,
figures
,
words
,
speeches
,
gestures
,
and
the
like
,
help
the
appetite
of
the
soul
,
and
acquire
certain
wonderful
vertues
,
as
from
the
soul
of
the
Operator
,
in
that
hour
when
such
a
like
appetite
doth
invade
it
:
so
from
the
opportunity
,
and
coelestial
influence
,
moving
the
mind
in
that
manner
.
—
And
it
is
a
general
rule
in
them
,
that
every
minde
that
is
more
excellent
in
its
desire
,
and
affections
,
makes
such
like
things
more
fit
for
it self
;
as
also
more
efficacious
to
that
which
it
desires
.
Every
one
therefore
that
i●
willing
to
work
in
Magick
,
must
know
the
vertue
,
measure
,
order
,
and
degree
of
his
own
soul
,
in
the
power
of
the
universe
14.
Those
words
are
of
greater
efficacy
then
others
,
which
represent
greater
things
,
as
intellectual
,
coelestial
,
supernatural
;
as
more
expresly
,
so
more
mysteriously
.
Also
those
that
come
from
a
more
worthy
tongue
,
or
from
any
of
a
more
holy
order
:
for
these
,
as
it
were
,
certain
signes
,
and
representations
,
receive
a
power
of
coelestial
,
and
supercoelestial
things
,
as
from
the
vertue
of
things
explained
,
of
which
they
are
the
v●hicula
:
so
from
a
power
put
into
them
by
the
vertue
of
the
speaker
.
15.
Proper
Names
of
things
are
very
necessary
in
magical
operations
.
—
Hence
Magicians
say
,
that
proper
Names
of
things
are
certain
rayes
of
things
,
every
where
present
at
all
times
,
keeping
the
power
of
things
,
as
the
essence
of
the
thing
signified
rules
,
and
is
discerned
in
them
,
and
know
the
things
by
them
,
as
by
proper
,
and
living
images
.
—
According
to
the
properties
of
the
influences
,
proper
Names
,
result
to
things
.
—
Every
voyce
therefore
that
is
significative
,
first
of
all
signifies
by
the
influence
of
the
coelestial
harmony
:
Secondly
,
by
the
imposition
of
man
;
although
oftentimes
otherwise
by
this
,
then
by
that
.
But
when
both
significations
meet
in
any
voice
or
name
,
which
are
put
upon
them
by
the
said
harmony
,
or
men
;
then
that
name
is
with
a
double
vertue
viz.
Natural
,
and
arbitrary
,
made
most
efficacious
to
act
;
as
oft
as
it
shall
be
uttered
in
due
place
,
and
time
,
and
seriously
,
with
an
intention
exercised
upon
the
matter
rightly
dispofed
,
and
that
can
naturally
be
acted
upon
by
it
.
16.
In
compo●ing
of
verses
,
and
orations
,
for
the
attracting
the
vertue
of
any
star
or
Deity
;
you
must
diligently
consider
what
vertues
any
star
containes
;
as
also
what
effects
and
operations
;
and
to
infer
them
in
verses
,
by
praysing
,
extolling
amplifying
,
and
setting
forth
those
things
,
which
such
a
kind
of
star
is
wont
to
cause
by
way
of
its
influence
:
and
by
vilifying
,
and
dispraising
those
things
which
it
is
wont
to
destroy
,
and
hinder
.
And
by
supplicating
and
begging
for
that
,
which
we
desire
to
get
:
and
by
condemning
,
and
detesting
that
,
which
we
would
have
destroyed
and
hindred
.
And
after
the
same
manner
,
he
make
an
elegant
oration
,
and
duely
distinct
by
Articles
,
with
competent
numbers
,
and
proportions
.
17.
Moreover
Magicians
command
that
we
call
upon
,
and
pray
by
the
names
of
the
same
star
,
or
name
to
them
to
whom
such
a
verse
belongs
;
by
their
wonderfull
things
,
or
miracles
,
by
their
courses
,
and
waies
in
their
sphere
;
by
their
light
,
by
the
dignity
of
their
kingdome
;
by
the
beauty
and
brightness
that
is
in
it
;
by
their
strong
,
and
powerfull
vertues
;
and
by
such
like
as
these
.
—
Besides
,
with
the
divers
sorts
of
the
names
of
the
stars
,
they
command
us
to
call
upon
them
,
by
the
names
of
the
Intelligences
,
ruling
over
the
starres
themselves
.
18.
Magicians
command
,
that
in
every
worke
,
there
be
imprecations
,
and
inscriptions
made
,
by
which
the
Operator
may
expresse
his
affection
:
That
if
hee
gather
an
herbe
,
or
a
stone
,
he
declare
for
what
use
he
doth
it
;
if
he
make
a
picture
,
he
say
,
and
write
to
what
end
he
maketh
it
.
19.
When
thou
art
working
any
thing
which
belongs
to
any
planet
,
thou
must
place
it
in
its
Dignities
,
fortunate
,
and
powerfull
,
and
ruling
in
the
day
,
houre
,
and
in
the
figure
of
the
Heaven
.
Neither
shalt
thou
expect
the
signification
of
the
worke
to
be
powerfull
;
but
also
thou
must
observe
the
Moon
opoortunely
directed
to
this
;
for
thou
sh●lt
doe
nothing
without
the
assistance
of
the
Moon
.
And
if
thou
hast
more
patternes
of
thy
work
,
observe
them
all
,
&c.
20.
Thou
shalt
observe
that
the
Angles
of
the
Ascendant
and
a
tenth
and
Seventh
be
fortunate
;
as
also
the
Lord
of
the
Ascendent
,
and
place
of
the
Sunne
and
Moon
;
and
the
place
of
part
of
the
Fortune
,
and
the
Lord
thereof
;
and
the
Lord
of
the
foregoing
conjunction
,
and
prevention
,
&c.
21.
Magicians
advise
us
,
that
in
casting
,
or
in
graving
Images
,
we
would
write
upon
it
the
name
of
the
effect
;
and
this
upon
the
back
,
when
evill
,
as
destruction
;
on
the
belly
,
when
good
,
as
love
.
Moreover
in
the
forehead
of
the
Image
let
be
written
the
name
of
the
species
,
or
individuum
,
which
the
Image
represents
;
or
for
whom
,
or
against
whom
it
is
made
.
Also
on
the
breast
let
the
name
of
the
signe
,
or
face
ascending
,
and
the
Lord
thereof
be
written
;
also
the
names
and
characters
of
its
Angles
.
Moreover
in
making
the
Image
,
they
advise
that
prayer
,
for
the
effect
for
which
it
is
made
,
bee
used
.
—
Now
they
use
the
Images
being
made
diversly
,
according
to
the
vertues
thereof
.
Sometimes
they
hang
them
,
or
bind
them
to
the
body
;
sometimes
they
bury
them
under
the
earth
,
or
a
River
;
sometimes
they
hang
them
in
a
chimney
over
the
smoak
;
or
upon
a
tree
,
that
they
may
be
moved
by
the
wind
;
sometimes
with
the
head
upward
,
and
sometimes
downward
;
sometimes
they
put
them
into
hot
water
,
or
into
the
fire
.
For
they
say
,
as
the
workers
of
the
Images
do
affect
the
Image
it selfe
;
so
doth
it
bring
the
like
passions
upon
those
to
whom
it
was
ascribed
,
as
the
mind
of
the
Operator
hath
dictated
it
.
22.
To
make
one
fortunate
,
we
make
an
image
,
in
which
these
are
fortunate
;
viz.
the
significator
of
the
life
thereof
,
the
givers
of
the
life
,
the
signes
and
planets
.
Moreover
to
the
Ascendant
,
the
middle
of
the
heaven
,
and
the
Lords
thereof
,
be
fortunate
:
also
the
place
of
the
Sunne
,
and
place
of
the
Moon
,
part
of
Fortune
,
and
Lord
of
conjunction
,
or
prevention
made
before
their
nativity
,
by
depressing
the
malignant
planets
.
But
if
we
will
make
an
Image
to
procure
misery
we
must
doe
contrarywise
;
and
those
which
wee
place
here
fortunate
,
must
there
be
infortunate
,
by
raising
malignant
stars
.
—
Also
for
the
destroying
or
prejudicing
any
,
let
there
be
made
an
Image
under
the
ascension
of
that
man
,
whom
thou
wouldst
destroy
,
and
prejudice
;
and
thou
shalt
make
unfortunate
the
Lord
of
the
House
of
his
life
,
the
Lord
of
the
ascending
,
and
the
Moon
,
and
the
Lord
of
the
house
of
the
Moon
,
and
the
Lord
of
the
house
of
the
Lord
ascending
,
and
the
tenth
house
,
and
the
Lord
thereof
&c.
23
The
youth
to
be
initiated
to
Diaination
by
magick
spells
,
ought
to
be
chosen
,
sound
,
without
sicknesse
,
ingenious
comely
,
perfect
in
his
members
,
of
a
quick
spirit
,
eloquent
in
speech
;
that
in
him
the
divine
power
might
be
conversant
,
as
in
the
good
houses
:
that
the
minde
of
the
youth
having
quickly
attained
experience
,
may
be
restored
to
its
divinity
.
—
If
therefore
thou
shalt
be
a
man
perfect
in
the
sound
understanding
of
Religion
and
piously
,
and
most
constantly
meditatest
on
it
,
and
without
doubting
believest
;
and
art
such
an
one
on
whom
the
authority
of
holy
Rites
,
and
Nature
hath
conferred
dignity
above
others
,
and
one
whom
the
divine
powers
contemn
not
;
thou
shalt
be
able
by
praying
,
consecrating
,
sacrificing
,
invocating
,
to
attract
spiritual
,
and
coelestial
Poems
;
and
to
imprint
them
on
those
things
thou
pleasest
;
and
by
it
to
vivifie
every
magical
work
.
24.
Sacred
words
have
not
their
power
in
Magical
operations
,
from
themselves
,
as
they
are
words
;
but
from
the
occult
divine
powers
,
working
by
them
in
the
mindes
of
those
who
by
faith
adhere
to
them
:
by
which
words
the
secret
power
of
God
,
as
it
were
through
Conduit
pipes
,
is
transmitted
into
them
;
who
have
eares
purged
by
Faith
,
and
by
most
pure
conversation
,
and
invocation
of
the
divine
Names
,
are
made
the
habitation
of
God
,
and
capable
of
these
divine
influences
,
whosoever
therefore
useth
rightly
these
words
,
or
Names
of
God
with
that
purity
of
minde
,
in
that
manner
,
and
order
,
as
they
were
delivered
;
shall
both
obtain
,
and
do
many
wonderful
things
.
25.
To
work
Miracles
by
divine
names
,
words
,
seales
,
characters
;
all
must
be
done
in
most
pure
gold
,
or
virgin
parchment
,
pure
,
clean
,
and
unspotted
;
also
with
Inke
made
for
this
purpose
of
the
smoak
of
consecrated
waxe
lights
,
or
incense
,
and
holy
water
.
The
actor
also
must
be
purifyed
and
cleansed
by
sacrifice
,
and
have
an
infallible
hope
,
a
constant
Faith
,
and
his
minde
lifted
up
to
the
most
high
God
,
if
he
would
surely
obtain
this
divine
power
.
26.
There
are
four
kinds
of
divine
phrenzy
proceeding
from
several
Deities
;
viz.
from
the
Muses
,
from
Dyonisius
,
from
Apollo
,
and
from
Venus
.
The
first
phrenzy
therefore
proceeding
from
the
Muses
,
stirs
up
,
and
tempers
the
minde
,
and
makes
it
divine
,
by
drawing
superiour
things
to
inferiour
things
,
by
things
natural
.
Of
which
there
are
nine
degrees
,
&c.
—
The
second
phrenzie
proceeds
from
Dionysius
;
this
doth
by
expiations
exteriour
,
and
interiour
,
and
by
conjurations
,
by
mysteries
,
by
solemnities
,
rites
,
temples
,
and
observations
divert
the
soul
into
the
minde
,
the
supreme
part
of
it self
,
and
makes
it
a
fit
and
pure
temple
of
the
Gods
,
in
which
the
divine
spirits
may
dwell
,
which
the
soul
then
possessing
as
the
associate
of
life
,
is
filled
by
them
with
felicity
,
wisdome
and
oracles
;
not
in
signes
,
and
marks
,
and
in
conjectures
;
but
in
a
certain
concitation
of
the
minde
,
and
free
motion
,
&c.
—
The
third
kinde
of
phrenzy
proceeds
from
Apollo
,
viz.
From
the
minde
of
the
world
:
this
doth
by
certain
sacred
mysteries
,
vowes
,
sacrifices
,
adorations
,
invocations
,
and
certain
sacred
Arts
,
or
certain
secret
confections
;
by
which
the
spirit
of
their
God
did
infuse
vertue
,
make
the
soul
rise
above
the
minde
,
by
joyning
it
with
Deities
,
and
Daemons
,
&c.
—
The
fourth
kind
of
phrenzie
proceeds
from
Venus
;
and
it
doth
by
a
fervent
love
,
convert
and
trans-unite
the
minde
to
God
,
and
makes
it
altogether
like
to
God
,
as
it
were
the
proper
image
of
God
.
—
The
soul
therefore
being
converted
and
made
like
to
God
,
is
so
formed
of
God
,
that
it
doth
above
all
intellect
,
know
all
things
by
a
certain
essential
contract
of
divinity
.
—
Doth
,
besides
that
it
hath
by
its
integrity
obtained
the
spirit
of
prophecy
,
sometimes
work
wonderful
things
,
and
greater
then
the
nature
of
the
world
can
do
,
which
works
are
called
Miracles
.
27.
It
was
a
custome
amongst
the
Ancients
,
that
they
who
should
receive
Answers
,
certain
expiations
and
sacrifices
being
first
celebrated
,
and
divine
worship
ended
,
did
religiously
lye
down
,
even
in
a
consecrated
chamber
,
or
at
least
on
the
shrines
of
sacrifices
,
&c.
28.
Whosoever
would
receive
divine
Dreams
;
let
him
be
well
disposed
in
body
,
his
brain
free
from
vapours
,
and
his
mind
from
perturbations
;
and
let
him
that
day
abstain
from
supper
,
neither
let
him
drink
that
which
will
in●bria●●
;
let
him
have
a
clean
and
neat
ehamber
,
also
ex●rcized
,
or
consecrated
;
in
the
which
a
perfume
being
made
,
his
temples
annointed
,
things
causing
dreams
being
put
on
his
fingers
,
and
the
representation
of
the
heavens
being
put
under
his
head
;
and
paper
being
consecrated
,
his
Prayers
being
said
;
let
him
go
to
bed
,
earnestly
meditating
on
that
thing
which
he
desireth
to
know
:
so
shall
he
see
most
true
and
certain
dreams
,
with
the
true
illumination
of
his
intellect
,
&c.
29.
Every
one
that
works
by
Lots
,
must
go
about
it
with
a
minde
well
disposed
,
not
troubled
,
not
distracted
,
and
with
a
strong
desire
,
firm
deliberation
,
and
constant
intention
of
knowing
that
which
shall
be
desired
.
Moreover
he
must
,
being
qualified
with
purity
,
chastity
,
and
holinesse
towards
God
,
and
the
coelestials
,
with
an
undoubted
hope
,
firm
faith
,
and
sacred
Orations
,
invocate
them
;
that
he
may
be
made
worthy
of
receiving
the
divine
spirits
,
and
knowing
the
divine
pleasre
.
For
if
thou
shalt
be
qualified
,
they
will
discover
to
thee
most
great
secrets
by
vertue
of
Lots
:
and
thou
shalt
become
a
true
Prophet
,
and
able
to
speak
truth
concerning
things
past
,
present
,
and
to
come
,
of
which
thou
shalt
be
demanded
.
30.
Whosoever
being
desirous
to
come
to
the
supreme
state
of
the
soul
,
goeth
to
receive
Oracles
;
must
go
to
them
being
chastely
and
devoutly
disposed
,
being
pure
and
clean
to
go
to
them
;
so
that
his
soul
be
polluted
with
no
filthinesse
,
and
free
from
all
guilt
.
He
must
also
so
purifie
his
Minde
,
and
Body
,
as
much
as
he
may
,
from
all
diseases
,
and
passions
,
and
all
irrational
conditions
;
which
adhere
to
it
as
rust
to
iron
,
by
rightly
composing
,
and
disposing
those
things
,
which
belong
to
the
tranquility
of
the
minde
;
for
by
this
means
he
shall
receive
the
truer
,
and
more
efficacious
Oracles
.
31
We
must
therefore
first
observe
cleanness
in
food
,
in
works
,
in
affections
;
and
to
put
away
all
filthinesse
,
and
perturbations
of
the
minde
,
and
whatsoever
sense
,
or
spirit
,
that
offends
and
whatsoever
things
are
in
the
mind
unlike
to
the
heavens
;
not
only
if
they
be
in
minde
and
spirit
,
but
also
if
they
be
in
the
body
,
or
about
the
body
:
for
such
an
external
cleannesse
is
believed
not
to
help
a
little
to
the
purity
of
the
minde
,
&c.
32
They
that
desire
to
have
this
spirit
pure
,
and
potent
;
〈◊〉
them
use
dryer
meats
,
and
extenuate
this
grosse
body
with
fastings
,
and
they
make
it
easily
penetrable
;
and
lest
by
the
weight
thereof
,
the
spirit
should
either
become
thick
,
or
be
suffocated
;
let
them
preserve
the
body
clean
,
by
Lotions
,
Frictions
,
exercises
,
and
cloathings
;
and
corroborate
their
spirits
by
lights
,
and
fumes
;
and
bring
it
to
be
a
pure
and
thin
finenesse
.
33.
We
must
acquit
and
avert
our
mindes
from
all
multitudes
,
and
such
like
passions
,
that
we
may
attain
to
the
simple
truth
?
which
indeed
many
Philosophers
are
said
to
have
attained
to
in
the
solitude
of
a
long
time
.
For
the
minde
by
solitude
,
being
loosed
from
all
care
of
humane
affairs
,
is
at
leasure
,
and
prepared
to
receive
the
gifts
of
the
coelestial
deities
.
34.
It
is
believed
,
and
it
is
delivered
by
them
that
are
skilful
in
sacred
things
,
that
the
minde
also
may
be
expiated
with
certain
institutions
,
and
sacraments
ministred
outwardly
,
as
by
Sacrifices
,
Baptisms
,
and
Adjurations
,
Benedictions
,
Consecrations
,
sprinklings
of
Holy
water
,
by
annointings
,
and
fumes
;
not
so
much
consecrated
to
this
,
as
having
a
natural
power
thus
to
do
.
35.
Moreover
,
the
Magicians
when
they
made
any
confection
,
either
natural
,
or
artificial
,
belonging
to
any
star
;
this
did
they
afterward
religiously
offer
and
sacrifice
to
the
same
star
:
receiving
not
so
much
a
natural
vertue
from
the
influence
thereof
,
being
opportunely
received
,
as
by
that
religious
oblation
receiving
it
divinely
confirmed
,
and
stronger
,
&c.
—
Moreover
to
the
coelestial
and
aetherial
Gods
white
sacrifices
were
offered
:
but
to
the
terrestrial
,
or
infernal
,
black
&c.
36.
Moreover
,
we
must
petition
for
,
and
to
the
effectors
of
the
thing
desired
;
viz.
Such
an
Angel
,
Star
,
or
Heroe
,
on
whom
the
office
lies
:
but
observing
that
our
invocation
on
them
must
be
made
with
due
number
,
weight
,
and
measure
;
and
according
to
the
rules
delivered
concerning
inchantments
.
37.
Consecration
is
a
lifting
up
of
experiments
,
by
which
a
spiritual
soul
,
being
drawn
by
proportion
and
conformity
,
is
infused
into
the
matter
of
our
works
,
according
to
the
tradition
of
Magical
Art
rightly
and
lawfully
prepared
,
and
our
●ork
is
vivified
by
the
spirit
of
understanding
.
—
So
in
the
consecration
of
water
,
fire
,
oyle
,
places
,
paper
,
swords
,
&c.
Let
there
be
commemoration
made
,
&c.
38.
Whosoever
therefore
thou
art
,
who
desirest
to
operate
in
this
faculty
,
in
the
first
place
implore
God
the
Father
,
being
one
;
that
thou
also
maiest
be
one
worthy
of
his
favour
:
bee
cleane
within
and
without
,
in
a
cleane
place
.
—
Wash
your selves
oft
,
and
at
the
daies
appointed
,
according
to
the
mysteries
of
number
,
put
on
cleane
cloaths
,
and
abstaine
from
all
uncleannesse
,
pollution
,
and
lust
.
—
Be
not
thou
coupled
to
a
polluted
or
menstruous
woman
,
neither
to
her
who
hath
the
Hemachoides
,
touch
not
an
uncleane
thing
,
nor
a
carkase
.
—
Thou
shalt
wash
,
and
annoint
,
and
perfume
thy selfe
,
and
shalt
offer
sacrifices
.
—
Further
,
perfumes
,
sacrifice
and
unction
penetrate
all
things
,
and
open
the
gates
of
the
elements
,
and
of
the
heavens
,
that
through
them
a
man
may
see
the
secrets
of
God
;
heavenly
things
,
and
those
things
which
are
above
the
heavens
,
and
also
those
which
descend
from
the
heavens
,
as
Angels
and
Spirits
of
deep
pits
,
and
profound
places
,
apparitions
of
desert
places
,
and
doth
make
them
to
come
to
you
,
to
appeare
visibly
,
and
obey
you
.
39.
Moreover
,
whatsoever
thou
operatest
,
do
it
with
an
earnest
affection
,
and
hearty
desire
;
that
the
goodnesse
of
the
heavens
,
and
heavenly
bodies
may
favour
thee
;
whose
favour
that
thou
mayest
the
more
easily
obtaine
;
the
fitnesse
of
the
place
,
time
,
profession
,
or
custome
,
diet
,
habit
,
exercise
,
and
name
also
do
wonderfully
conduce
:
for
by
these
the
power
of
nature
is
not
onely
changed
,
but
also
overcome
.
For
a
fortunate
place
conduceth
much
to
favour
.
—
What
place
is
congruous
to
each
one
,
must
be
found
out
by
his
nativity
,
&c.
40.
Make
election
also
of
houres
&
daies
for
thy
operations
.
For
not
without
cause
our
Saviour
spake
,
Are
there
not
twelve
houres
in
the
day
,
and
so
forth
?
For
the
Astrologers
teach
,
that
times
can
give
a
certaine
fortune
to
our
businesses
.
The
Magicians
likewise
have
observed
;
and
to
conclude
,
all
the
antient
verse
men
consent
in
this
;
that
it
is
of
very
great
concernment
,
that
in
what
moment
of
time
,
and
disposition
of
the
heavens
,
every
thing
whether
naturall
,
or
artificiall
,
hath
received
its
being
in
this
world
:
for
they
have
delivered
,
that
the
first
moment
hath
so
great
power
,
that
all
the
course
of
fortune
dependeth
thereon
;
and
may
be
foretold
thereby
.
All
these
are
not
ashamed
to
shew
themselves
in
English
,
ere
this
.
I
have
onely
now
collected
them
here
,
and
there
(
with
a
running
hand
)
to
the
intent
,
that
(
at
one
view
)
it
might
be
discerned
;
at
least
(
by
comparison
)
examined
;
whether
these
dignifications
,
qualifications
,
dispositions
,
preparations
of
Magick
and
Astrologie
;
be
not
onely
so
superstitious
;
as
for
conscience
,
and
religion
,
to
abhor
them
:
but
so
ridiculous
as
for
reason
,
and
sense
to
deride
them
?
And
whether
these
their
preparations
,
be
not
meer
pollutions
in
themselves
;
and
these
their
dignifications
very
vilifications
,
to
natural
,
and
moral
men
:
and
these
their
consecrations
,
be
not
utter
abominations
to
God
,
and
all
good
men
?
Nay
,
and
whether
the
most
damnable
witches
,
have
not
been
initiated
,
by
such
kind
of
preparative
solemnities
:
and
their
most
execrable
witch-crafts
operated
,
by
such
effectual
ceremonies
,
as
these
;
yea
and
they
more
fair
seeming
,
then
the
fairest
of
them
?
CHAP.
XXV
.
From
the
folly
of
Interrogations
,
and
Elections
.
WHether
,
besides
the
superstition
,
and
vain
curiosity
;
it
be
not
extreme
folly
,
and
madnesse
;
to
make
observation
,
inquisition
,
election
of
dayes
and
hours
(
from
a
mans
geniture
,
and
the
disposition
of
the
stars
)
wherein
to
auspicate
a
businesse
;
be
it
greater
,
or
lesse
?
Especially
seeing
the
directing
Art
it self
is
not
onely
depraved
commentitiously
(
as
themselves
confesse
)
by
the
arrogance
,
ambition
,
vainglory
,
covetousnesse
,
and
deceitfulnesse
of
the
Artists
:
but
how
are
they
able
to
vindicate
it
from
a
more
commentitious
invention
,
and
idle
speculation
,
or
inspection
(
according
to
such
numbers
,
additions
,
substractions
,
such
days
,
hours
,
minutes
,
scruples
,
&c.
)
of
such
a
star
,
or
planet
,
in
such
a
positure
,
or
aspect
;
such
a
conjunction
,
constellation
,
configuration
;
such
a
house
,
such
a
Lord
of
the
Ascendant
,
such
a
Lord
of
the
Horoscope
;
such
a
significator
,
such
a
Promissor
,
such
a
Peregrinator
,
such
an
ambulator
,
such
a
prerogator
,
such
a
dispositor
,
such
an
Emissary
,
&c.
with
such
motions
,
congressions
,
profections
,
fortifications
,
oppositions
,
corrections
,
rectifications
,
directions
,
elections
,
&c.
And
how
do
they
prove
that
such
fictions
(
not
onely
of
things
,
but
of
names
)
at
least
such
disorderly
confusions
of
both
,
should
not
onely
be
the
Rulers
ordaining
,
and
ordering
;
but
the
rules
of
foreknowing
and
foretelling
mens
fates
and
fortunes
,
manners
,
actions
,
businesses
,
successes
;
fortunate
or
unfortunate
,
&
c.
?
Is
it
not
great
imprudence
then
,
for
any
to
be
here
enquiring
?
And
as
great
impudence
for
them
to
undertake
to
be
here
resolving
?
1.
As
concerning
Fortune
in
general
;
If
you
would
know
whether
your
fortunatenesse
or
infortunity
,
prosperity
or
adversity
shall
be
more
,
or
lesse
;
in
the
beginning
,
middle
,
or
end
of
your
life
;
in
body
,
minde
,
name
,
goods
,
relations
,
&c.
2.
As
concerning
Religion
;
If
you
would
know
,
whether
you
shall
be
of
any
Religion
,
or
none
;
whether
of
a
true
,
or
of
a
false
Religion
;
whether
heretical
,
schismatical
,
hypocritical
;
whether
constant
,
or
wavering
in
Religion
,
&c.
3.
As
concerning
marriage
;
If
you
would
know
whether
you
shall
ever
marry
,
or
not
;
when
,
or
about
what
age
you
shal
marry
;
how
many
wives
,
or
husbands
,
you
shall
have
;
whether
you
shall
get
a
wife
easily
,
or
after
long
and
hard
suit
;
which
shall
love
first
,
or
most
,
sc.
the
husband
the
wife
;
or
the
wife
the
husband
;
whether
you
two
shall
live
long
together
;
and
love
mutually
,
equally
,
and
constantly
;
whether
your
wife
shall
be
a
virgin
,
a
widdow
,
or
an
harlot
;
be
noble
,
or
base
;
beautiful
,
or
deformed
;
rich
,
or
poor
;
faithful
,
or
disloyal
;
vertuous
,
or
vitious
;
wise
,
or
foolish
;
sullen
,
or
cheerful
;
frugal
,
or
lavish
;
subject
or
imperious
;
modest
and
silent
,
or
light
and
loquacious
;
which
of
you
twain
shall
die
first
,
or
the
one
bury
the
other
,
&c.
4.
As
concerning
children
;
If
you
would
know
,
whether
your
wife
shall
be
fruitful
,
or
barren
;
whether
she
shall
bring
forth
twins
,
or
monsters
;
whether
boys
,
or
girls
;
when
and
under
what
constellations
to
lie
with
your
wife
;
for
the
begetting
of
children
male
,
or
female
;
tall
,
or
low
of
stature
;
fair
,
or
deformed
;
healthful
,
or
sickly
;
dull
,
or
witty
;
wise
,
or
foolish
;
rude
,
or
mannerly
;
long
lived
,
or
short
lived
;
whether
your
children
shall
be
many
,
or
few
;
dutiful
,
or
ungracious
;
thriving
,
or
prodigal
,
&c.
5.
As
concerning
friendship
;
If
you
would
know
,
whether
your
friend
shall
be
true
,
faithful
,
useful
,
constant
;
or
on
the
contrary
;
whether
your
enemies
shall
be
potent
,
or
impotent
;
noble
,
or
base
;
secret
,
or
open
;
reconcileable
,
or
implacable
;
whether
you
shall
have
more
enemies
then
friends
;
and
your
enemies
more
ready
,
and
able
to
hurt
;
then
your
friends
to
help
;
whether
your
greatest
friends
or
enemies
shall
be
aliens
,
or
allies
,
&c.
6
As
concerning
honours
;
If
you
would
know
,
whether
you
shall
be
honourable
or
despised
;
preferred
,
or
disgraced
;
abroad
,
or
at
home
;
whether
you
shall
attain
to
honour
,
and
preferment
by
the
Princes
favour
,
by
wealth
,
by
the
mediation
of
friends
,
or
by
your
own
deserts
;
whether
your
honours
shall
last
,
and
how
long
,
&c.
7.
As
concerning
Magistery
and
Magistracy
;
If
you
would
know
what
course
of
life
you
shall
lead
;
publick
,
or
private
;
military
,
or
civil
;
liberal
,
or
mechanick
;
when
,
under
what
constellation
,
and
with
what
election
to
auspicate
,
or
enter
upon
your
Science
,
Art
,
Trade
,
Occupation
,
Profession
,
Office
,
Place
,
Calling
;
what
shall
be
your
advantage
,
or
prejudice
hereby
,
&c.
8.
As
concerning
servants
;
Whether
you
shall
live
,
or
die
a
servant
;
whether
you
shall
serve
a
good
,
or
a
bad
master
;
when
and
under
what
planetary
elections
to
go
to
service
,
that
so
it
may
be
both
more
easie
,
and
beneficial
,
&c.
9.
As
concerning
building
;
when
,
or
according
to
what
electional
houses
of
the
heavens
,
to
build
your
house
on
earth
:
so
as
it
may
stand
firm
against
wind
,
and
rain
,
escape
fire
,
and
be
freed
from
rats
,
mice
,
&c.
10.
As
concerning
husbandry
;
If
you
would
know
according
to
what
sydereal
elections
,
to
hire
,
let
,
plant
,
improve
,
plow
,
sow
,
reap
,
&c.
11.
As
concerning
commerce
;
If
you
would
know
when
and
under
what
fortunate
position
of
the
starres
;
to
buy
and
sell
,
and
gain
by
the
bargain
;
what
commodities
will
be
cheap
,
or
dear
,
and
when
;
&c.
12.
As
concerning
Riches
;
If
you
would
know
whether
you
shall
waxe
rich
by
inheritance
,
acquisition
,
dead
mens
goods
,
merchandizing
,
other
mens
mony
,
by
mines
,
woods
,
cattle
,
husbandry
,
finding
of
hidden
treasures
,
by
offices
,
places
,
executorship
,
feoffeship
,
&c.
Whether
you
shall
get
goods
lawfully
,
or
unlawfully
;
with
ease
,
or
industry
;
when
your
wealth
will
grow
upon
you
,
to
what
measure
or
value
they
wil
amount
,
and
how
long
they
shall
last
:
And
whether
you
shall
become
poor
by
suertiship
,
compartnership
,
contention
,
idlenesse
,
luxuriousnesse
,
unprudence
,
fire
,
water
,
winds
,
rots
,
murrains
,
thieves
,
robbers
,
plunderings
,
and
whether
your
riches
,
or
poverty
shall
be
first
,
or
last
.
13.
As
concerning
Laws
,
and
Lawings
;
If
you
would
know
on
what
lucky
day
,
or
electional
hour
,
to
enter
your
suit
:
whether
your
advocate
will
be
faithful
and
diligent
in
pleading
your
cause
;
and
the
Judge
just
;
and
whether
win
the
day
,
or
get
the
better
of
your
adversary
,
&c.
14.
As
concerning
travelling
;
If
you
would
know
under
what
aspects
to
begin
your
journey
prosperously
;
whether
it
is
safest
to
go
by
sea
,
or
by
land
;
by
night
,
or
by
day
;
with
company
,
or
without
;
on
horseback
,
or
on
foot
;
whether
your
journey
shall
be
long
or
short
,
your
travel
pleasant
,
or
tedious
;
your
return
safe
and
advantagious
,
&c.
15.
As
concerning
wars
;
If
you
would
know
under
what
happy
conjunction
to
raise
your
men
,
whether
they
shall
be
trusty
and
couragious
;
what
weapons
to
make
choice
of
;
what
fortunate
day
to
appoint
for
the
battle
;
where
to
take
your
ground
;
when
to
give
the
onset
;
when
to
retreat
;
how
to
get
the
victory
,
&c.
17.
As
concerning
things
lost
or
stoln
;
If
you
would
know
where
they
are
,
who
is
the
thief
,
whether
you
shall
recover
your
goods
;
and
how
improved
,
or
impaired
,
&c.
18.
As
concerning
sports
,
and
recreations
;
If
you
would
know
whether
it
is
best
to
take
your
pleasure
within
doors
,
or
without
;
when
to
goe
on
hunting
with
sport
,
and
successe
;
whether
you
shall
win
,
or
lose
,
in
playing
at
cards
,
dice
,
&c.
19.
As
concerning
the
minutest
matters
;
If
you
would
know
with
what
auspication
,
and
election
,
to
wash
your
hands
;
kemb
your
head
;
cut
your
hair
;
pair
your
nails
;
put
on
new
cloaths
,
greet
a
man
,
or
meet
a
beast
that
is
coming
towards
you
,
&c.
20.
As
concerning
health
,
or
sicknesse
;
If
you
would
know
which
of
these
shall
be
first
,
or
last
;
whether
natural
,
or
accidental
;
what
degree
of
malignity
is
to
be
gathered
from
the
hour
of
decumbency
;
whether
the
sicknesse
,
or
disease
be
curable
,
and
recoverable
yea
,
or
no
;
&c.
21.
As
concerning
death
;
If
you
would
know
,
whether
it
shall
be
natural
,
or
vioient
;
honourable
,
or
shameful
;
abroad
,
or
at
home
;
suddain
,
or
after
long
languishing
;
sooner
,
or
later
:
whether
you
shall
die
by
justice
,
cruelty
,
treachery
,
and
casualty
;
by
poyson
,
pestilence
,
sword
,
famine
,
thunder
,
shipwrack
,
fire
,
water
,
beasts
,
thieves
,
robbers
,
servants
,
children
,
neighbours
,
strangers
;
by
open
or
secret
enemies
,
&c.
Besides
all
these
(
and
infinite
such
like
)
speculative
interrogations
,
as
touching
auspicating
elections
(
common
both
to
prescribers
and
consulters
)
there
are
,
together
with
these
constellations
,
certain
practical
configurations
:
as
the
fabrications
of
Images
,
statues
,
pictures
,
Talismanus
,
idols
(
painted
,
molten
,
graven
)
under
certain
sydereal
conjunctions
;
for
the
repelling
of
things
hurtful
from
you
;
and
procuring
of
things
helpful
to
you
,
viz.
If
you
would
drive
away
any
venemous
serpent
,
or
noysom
beast
;
make
the
figure
thereof
in
some
certain
matter
,
under
some
convenient
constellation
,
and
inscribe
thereupon
the
name
of
the
signe
ascending
,
and
the
name
of
the
thing
you
would
expell
,
&c.
And
for
the
contrary
effect
,
do
it
after
a
contrary
constellation
,
&c.
And
observe
the
like
,
in
alluring
to
love
;
or
in
provoking
to
hatred
;
in
curing
of
diseases
,
and
procuring
of
health
,
&c.
But
by
no
means
(
so
conscientious
,
or
cautious
they
are
)
ascribe
the
effect
to
the
Image
;
for
that
's
(
say
they
)
idolatry
,
superstition
,
witchcraft
:
but
to
the
constellation
:
and
I
pray
,
what
's
that
?
But
I
am
weary
with
reckoning
up
(
in
part
)
things
of
so
great
folly
;
and
of
greater
impiety
.
Onely
I
ask
(
not
them
,
but
the
sound
,
and
sober
)
if
indeed
they
be
not
so
?
I
mean
,
if
the
businesse
,
and
folly
of
the
world
(
brought
and
sought
to
be
directed
by
the
businesse
,
and
folly
of
an
Art
)
be
not
very
much
repugnant
to
humane
prudence
;
and
to
divine
providence
much
more
?
CHAP.
XXVI
.
From
the
conviction
of
Confession
.
WHether
Magicians
and
Astrologers
themselves
,
have
not
plainly
and
plentifully
,
discovered
and
acknowledged
,
the
vanity
and
impiety
of
Magick
and
Astrology
?
And
whether
it
be
not
an
Argument
irrefragable
against
an
Art
,
or
operation
:
whenas
the
Arch-Artists
are
so
far
convinc't
,
as
to
confesse
the
pravity
,
and
obliquity
thereof
themselves
?
For
who
can
more
truly
and
fully
set
them
forth
,
then
they
that
have
given
themselves
over
to
study
and
practise
them
?
How
many
things
(
of
old
,
and
of
late
)
have
been
spoken
(
either
through
a
spirit
of
recantation
,
a
conscience
of
conviction
,
or
a
fury
of
exclamation
)
by
magicians
,
against
Magick
;
and
by
Astrologers
,
against
Astrology
?
Hear
what
one
of
them
saith
both
against
himself
,
and
all
the
rest
;
of
what
kind
or
sort
soever
.
Whatsoever
things
have
here
already
,
and
shall
afterward
be
said
by
me
;
I
would
not
have
any
one
assent
to
them
:
nor
shal
I
my self
any
further
,
then
they
shall
be
approved
of
by
the
universal
Church
,
and
the
Congregation
of
the
faithful
—
Magicians
,
and
those
who
were
the
authors
of
this
Art
amongst
the
Antients
,
have
been
Chaldeans
,
Aegyptians
,
Assyrians
,
Persians
,
and
Arabians
;
all
whose
Religion
was
perverse
,
and
polluted
idolatry
.
We
must
very
much
take
heed
,
lest
we
should
permit
their
errors
to
war
against
the
grounds
of
the
Catholike
Religion
:
For
this
was
blasphenious
,
and
subject
to
the
curse
;
and
I
also
should
be
a
blasphemer
,
if
I
should
not
admonish
you
of
these
things
in
this
science
.
Wheresoever
therefore
you
shall
find
these
things
written
by
us
;
know
that
these
things
are
onely
related
out
of
other
Authors
,
and
not
put
down
by
us
,
for
truth
;
but
for
a
probable
conjecture
,
which
is
allyed
to
truth
;
and
an
instruction
for
imitation
in
those
things
that
are
true
.
—
Of
Magick
I
wrote
(
whilst
I
was
very
young
)
three
large
books
,
which
I
called
Of
Occult
Philosophie
;
in
which
what
was
then
,
through
the
curiosity
of
my
youth
,
erroneous
,
I
now
being
more
advised
,
am
willing
to
have
retracted
,
by
this
Reeantation
:
For
I
have
heretofore
spent
very
much
time
and
cost
in
these
vanities
.
At
length
I
grew
so
wise
,
as
to
understand
how
,
and
by
what
reasons
I
was
bound
to
dehort
others
from
this
destruction
.
For
whosoever
do
not
in
the
truth
,
nor
in
the
power
of
God
,
but
in
the
delusions
of
Devils
,
according
to
the
operation
of
the
evil
spirits
,
presume
to
divine
,
and
prophecy
,
and
by
magical
vanities
,
exorcisms
,
inchantments
,
love
potions
,
allurements
,
and
other
devilish
works
and
deceits
,
of
Idolatry
,
exorcising
prestigious
things
,
and
making
ostentation
of
phantasms
,
boasting
themselves
to
work
miracles
,
presently
vanishing
:
all
these
,
with
Jannes
,
and
Iambres
,
and
Simon
Magus
shall
be
destinated
to
the
torments
of
eternal
fire
.
The
antient
Philosophers
teach
us
to
know
the
nature
of
the
genius
of
every
man
,
by
stars
,
their
influx
,
and
aspects
,
which
are
potent
in
the
nativity
of
any
one
:
but
with
instructions
so
diverse
,
and
differing
amongst
themselves
;
that
it
is
much
difficult
to
understand
the
mysteries
of
the
Heavens
by
their
directions
,
&c.
Cicero
following
the
stoicks
,
affirms
that
the
foreknowing
of
future
things
belongs
onely
to
the
Gods
.
And
Ptolomie
the
Astrologer
saith
,
that
they
onely
that
are
inspired
with
a
deity
,
foretel
particular
things
.
To
them
Peter
the
Apostle
consents
saying
,
Prophesying
is
not
made
according
to
the
will
of
man
,
but
holy
men
spake
as
they
were
moved
by
the
Holy
Ghost
.
Take
heed
that
you
be
not
deceived
by
them
that
are
deceived
.
Neither
can
the
great
reading
of
books
direct
you
here
,
since
they
are
but
as
riddles
.
How
great
writings
are
there
made
of
the
irresistible
power
of
magical
Art
,
of
the
Prodigious
Images
of
Astrologers
,
of
the
monstrous
transmutations
of
Alchimists
,
of
the
blessed
stone
,
by
which
,
Mydas
▪
like
,
all
mettals
that
were
touched
,
were
presently
transmuted
into
Gold
,
or
Silver
.
All
which
are
found
vain
,
fictitious
,
and
false
,
&c.
—
Whatsoever
the
monstrous
Mathematicians
,
the
prodigious
Magicians
,
the
envious
Alchymists
,
and
bewitching
Necromancers
can
do
by
spirits
.
See
where
their
Faith
is
placed
,
where
their
hope
is
reposed
,
who
endeavour
to
subject
the
Elements
,
Heavens
,
Fate
,
Nature
,
Providence
,
God
,
and
all
things
,
to
the
command
of
one
Magician
:
and
seek
for
the
preservation
of
a
kingdom
from
Devils
,
the
enemies
of
publike
preservation
;
Saying
in
their
heart
with
Ochozi●s
,
there
is
not
a
God
in
Israel
,
let
us
go
and
consult
Beelzebub
,
the
God
of
Acbron
,
&c.
—
Are
they
not
delivered
over
to
a
reprobate
sense
,
who
desire
the
certainty
of
secret
counsels
from
the
Devil
,
the
father
of
lies
:
and
hope
for
victory
elsewhere
,
them
from
the
Lord
of
Hosts
?
—
All
these
ungodly
follies
are
wont
to
bring
destruction
to
the
admirers
thereof
:
to
which
truly
they
who
especially
confide
,
are
made
the
most
unfortunate
of
all
men
.
—
Surely
it
is
unknown
to
these
Fools
,
and
Slaves
of
the
Devil
for
to
finde
out
things
to
come
;
and
to
pronounce
truth
concerning
those
things
which
hang
over
our
heads
,
and
are
occult
,
and
from
heaven
portended
unto
men
;
and
to
effect
things
which
exceed
the
common
course
of
Nature
,
&c.
—
—
O
Fools
,
and
wicked
!
Who
by
these
Arts
would
establish
a
kingdom
;
by
which
formerly
most
potent
Empires
have
fallen
,
and
have
been
utterly
overthrown
.
It
is
now
time
to
speak
of
the
Mathematical
disciplines
,
which
are
reputed
to
be
the
most
certain
of
all
other
;
and
yet
they
all
consist
not
,
but
in
the
opinions
of
their
own
Doctors
;
to
whom
much
faith
is
given
;
who
also
have
erred
in
them
not
a
little
.
Which
Albumasar
(
one
of
them
)
attests
to
us
,
saying
;
that
the
Antients
,
even
since
Aristotles
time
,
have
not
plainly
known
the
Mathematicks
.
For
seeing
all
these
Arts
are
chiefly
conversant
about
the
spherical
,
or
round
,
whether
figure
,
or
number
,
or
motion
;
they
are
forced
at
length
to
confesse
,
that
a
perfect
round
,
or
spherical
,
is
no
where
to
be
found
neither
according
to
Art
,
nor
according
to
Nature
.
And
these
disciplines
,
although
they
have
caused
heresies
in
the
Church
,
few
,
or
none
;
yet
(
as
Augustine
saith
)
they
nothing
pertain
to
salvation
;
but
rather
induce
to
errour
,
and
recall
from
God
:
and
(
as
Hierome
saith
)
are
not
sciences
of
piety
.
This
Arithmetick
(
vaine
and
superstitious
)
hath
brought
forth
Geomaney
,
and
divination
,
and
cogging
,
dicing
,
or
chancing
,
and
whatsoever
is
of
that
sort
of
sortilegious
numerals
.
Although
almost
all
doe
adopt
Geomancy
to
Astrologie
,
because
of
the
like
judiciall
way
:
and
because
they
draw
the
power
thereof
not
so
much
from
number
as
motion
.
—
Of
this
there
have
written
among
the
Antients
,
Holy
;
among
the
moderne
,
Gerardus
Cremonensis
,
Bartholomeus
Parmensis
,
and
one
Tundinus
.
I
also
have
written
a
certaine
Geomancy
,
farre
different
from
that
of
others
:
and
yet
not
lesse
superstitious
,
and
fallacious
;
or
if
you
will
,
let
me
say
,
not
lesse
lying
then
all
the
rest
.
Neither
do
I
think
that
to
be
passed
over
which
the
Pythagorick●…
did
assert
;
and
which
others
think
that
Aristotle
himselfe
believed
:
sc.
that
the
elements
of
Letters
doe
possesse
their
certain
numbers
;
out
of
which
they
did
divine
by
the
proper
names
of
men
:
the
numbers
of
the
letters
of
every
one
being
collected
in
summe
;
which
compared
,
they
gave
to
him
the
palme
,
whose
summe
exceeded
the
other
;
whether
it
was
enquired
about
warre
,
or
strife
,
or
marriage
,
or
life
,
or
any
other
the
like
.
—
And
there
are
,
who
by
the
same
compute
,
promise
themselves
to
finde
out
the
Horoscopes
:
as
I
know
not
whom
,
one
Alchandrius
by
name
,
an
obscure
Philosopher
,
hath
delivered
con●erning
them
.
Moreover
I
cannot
easily
say
,
what
Pythagoricall
mysteries
,
what
Magicall
powers
,
they
dream
to
be
in
numbers
;
although
divided
of
things
themselves
:
yea
and
dare
say
,
that
the
world
could
not
have
been
created
by
God
,
but
by
those
instruments
and
exemplars
:
and
that
the
knowledge
of
all
divine
things
are
contained
in
numbers
,
as
in
a
rule
,
of
all
,
most
certaine
.
Hence
arose
the
heresies
of
Marcus
,
and
Magus
,
and
Valentinus
,
founded
on
numbers
,
and
proceeding
from
numbers
;
who
presumed
themselves
able
to
finde
out
,
and
declare
divine
religion
,
and
innumerable
secrets
of
the
divine
truth
,
by
most
frigid
numbers
.
—
All
which
are
vaine
,
and
feyned
,
and
false
;
neither
remaines
there
any
thing
of
truth
to
these
Arithmeticians
,
but
an
insensate
and
inanimate
number
:
and
yet
they
suppose
themselves
to
play
the
part
of
a
divine
,
or
divining
men
,
because
they
know
how
to
number
The
Astrologie
,
which
is
Astronomie
(
or
rather
the
Astronomie
which
is
Astrologie
)
is
wholly
fallacious
;
and
much
more
nugacious
then
the
fables
of
Poets
,
whose
Masters
(
bold
men
in
truth
,
and
authors
of
prodigies
)
out
of
an
impious
curiosity
,
after
their
owne
fancy
,
and
above
humane
capacity
(
as
if
it
were
Basilides
the
hereticke
his
Abraxas
)
fabricate
the
heavenly
orbes
;
and
depaint
the
measures
of
the
starres
,
their
motions
,
figures
,
images
,
numbers
,
concents
;
as
if
they
were
but
of
late
descended
downe
from
heaven
,
and
had
been
there
conversant
for
some
time
:
by
which
they
imagine
all
things
stand
,
are
done
,
and
may
be
knowne
.
And
yet
about
these
very
things
they
are
greatly
disagreeing
among
themselves
,
and
contrary
,
and
repugnant
one
to
another
:
so
that
I
doubt
not
to
say
with
Pliny
,
it
plainly
argues
the
inconstancy
of
this
Art
,
and
that
it
is
none
:
in
that
,
teaching
the
very
principles
of
it
,
one
way
thinke
,
or
judge
the
Indians
,
otherwise
the
Chaldeans
,
otherwise
the
Aegyptians
,
otherwise
the
Mores
,
otherwise
the
Jewes
,
otherwise
the
Arabians
otherwise
the
Greekes
,
otherwise
the
Latines
;
otherwise
the
ancient
,
otherwise
the
moderne
Authors
.
For
,
treating
of
the
number
of
the
Spheres
;
Plato
,
Proclus
,
Aristotle
,
Averroes
,
and
almost
all
the
Astrologers
before
Alphonsus
,
a
few
only
excepted
,
doe
number
eight
Spheres
only
;
yet
Averroes
and
Rabbi
Isaac
say
,
that
Hermes
,
and
some
of
the
Babylonians
,
placed
the
new
orbe
,
or
ninth
sphere
.
To
which
opinion
adhere
,
Azarcheles
the
More
,
and
Tebith
,
and
the
same
learned
Rabbi
,
Isaac
,
and
Alpetragus
;
to
which
assent
Albertus
the
Almaine
,
of
his
age
(
I
know
not
for
what
famous
enterprize
of
his
)
called
the
Great
:
and
all
they
,
who
approve
of
the
accesse
and
recesse
of
motions
.
But
the
junior
Astrologers
now
surmise
,
that
there
are
ten
Orbes
;
which
Albertus
himselfe
supposes
Ptolomie
also
to
have
held
.
Averroes
also
supposes
him
to
reckon
up
nine
;
when
as
in
truth
Ptolomie
affirmes
no
more
but
eight
.
But
Alphontius
sometime
following
the
judgement
of
Rabbi
Isaac
,
by
surname
Baz●m
▪
held
nine
Spheres
:
yet
four
yeeres
after
the
edition
of
his
Tables
,
adhering
to
the
opinions
of
Albuhassen
the
More
,
and
Albategni
,
he
recal'd
himselfe
againe
to
eight
.
Also
Rabbi
Abraham
Avenezra
,
and
Rabbi
Levi
,
and
Rabbi
Abraham
Zacutus
,
do
suppose
there
to
be
no
moveable
orbe
above
the
eight
:
and
as
touching
the
motion
of
the
eighth
Orbe
,
and
of
the
fixed
Stars
,
they
are
very
various
amongst
themselves
.
For
the
Chaldeans
and
the
Aegyptians
affirm
it
to
be
carried
with
one
motion
onely
:
to
whom
assent
Alpatragus
,
and
of
the
modern
Alexander
Aquilinus
.
But
the
rest
of
the
Astronomers
,
from
Hipparchus
to
our
times
,
say
that
it
is
carried
about
with
many
motions
.
The
Talmudisticall
Iewes
assigne
to
it
a
double
motion
.
Azarcheles
and
Tebith
,
and
Johannes
Regiomontanus
have
ascribed
to
it
the
motion
of
Trepidation
,
which
they
say
is
of
accesse
,
and
recesse
;
above
the
little
circles
that
are
about
the
head
of
Aries
and
Libra
.
But
in
this
they
differ
among
themselves
:
because
Azarcheles
saith
,
the
moveable
head
cannot
be
distant
from
the
fixt
,
more
then
ten
parts
.
But
Tebith
saith
,
not
more
then
four
parts
,
with
ten
,
and
almost
nine
minuts
.
Johannes
Regiomontanus
saith
,
not
more
then
eight
parts
:
and
therefore
the
fixed
Stars
not
alwaies
varying
to
the
same
parts
of
the
world
;
but
they
conceive
them
sometime
returning
where
they
began
.
But
Ptolomy
,
Albategni
,
Rabbi
Levi
,
Avennezra
,
Zacutus
,
and
(
amongst
the
moderne
)
Paulus
Florentinus
,
and
Augustinus
Ritius
(
very
familiar
to
me
in
Italy
)
affirm
the
Stars
to
be
moved
alwaies
and
continually
,
according
to
the
successions
of
signes
.
The
latter
Astronomers
attribute
a
tripple
motion
to
the
eighth
Sphere
;
one
proper
,
which
we
have
called
that
of
Trepidation
;
which
is
compleated
once
in
seven
thousand
yeeres
:
another
which
they
call
that
of
Gyration
,
from
the
ninth
Sphere
,
whose
circumvolution
is
not
finished
in
lesse
then
forty
nine
thousand
yeeres
:
the
third
,
from
the
tenth
Orbe
,
which
they
call
the
motion
of
the
First
moveable
,
or
the
motion
of
Rapture
,
or
the
Diurnall
;
which
within
a
naturall
day
returns
daily
to
his
beginning
.
Furthermore
they
who
attribut
a
double
motion
to
the
eighth
Sphere
,
doe
not
all
of
them
agree
among
themselves
:
For
almost
all
the
modern
,
and
they
who
admit
of
the
motion
of
Trepidation
,
doe
argue
it
to
be
hurried
along
in
a
superiour
Sphere
:
but
Albategni
,
Albuhassen
,
Alfraganus
,
Averroes
,
Rabbi
Levi
,
Abraham
Zacutus
,
Augustinus
Ritius
,
doe
think
that
the
Diurnall
motion
,
which
others
think
to
be
the
motion
of
Rapture
,
is
not
proper
to
any
Sphere
,
but
is
done
by
the
whole
Heavens
.
And
Averroes
himselfe
saith
,
that
Ptolomy
(
in
his
book
which
he
inscribed
of
narrations
)
doth
deny
the
motion
of
Gyration
.
And
Rabbi
Levi
saith
,
he
thinks
with
Averroes
,
that
the
Diurnall
motion
is
done
by
the
whole
Heavens
.
Again
,
they
no
more
agree
,
about
the
measure
of
the
motion
of
the
eighth
Orbe
,
and
of
the
fixed
Stars
.
For
Ptolomy
thinks
that
the
fixed
Stars
are
moved
one
degree
in
an
hundred
yeers
.
Albategni
contends
this
to
be
done
in
sixty
six
Aegyptian
yeers
:
To
whom
assent
Rabbi
Levi
,
Rabbi
Zacutus
,
and
Alphontius
,
in
the
correction
of
his
Tables
.
Azarcheles
the
Moore
saith
,
they
are
moved
one
degree
in
seventy
foure
yeeres
:
Hipparchus
in
seventy
and
eight
.
Many
of
the
Hebrews
,
as
Rabbi
Iosue
,
Moyses
,
Maymonides
,
Rabbi
Avenezra
,
and
after
them
Hay
Benrodam
,
in
seventy
yeeres
:
Johannes
Regiomontanus
,
in
eighty
yeers
:
Augustinus
Ritius
holds
the
middle
betwixt
the
opinions
of
Albategni
and
the
Hebrews
;
thinking
that
the
fixed
Stars
are
not
moved
one
part
of
the
Heavens
,
sooner
then
sixty
yeeres
;
nor
slower
then
seventy
yeers
.
But
Rabbi
Abraham
Zacutus
(
as
Ritius
tels
us
)
testifieth
out
of
the
tradition
of
the
Indians
,
that
there
are
yet
in
Heaven
two
Stars
Diametrally
opposite
one
to
the
other
;
which
,
contrary
to
the
order
of
signes
,
fulfill
not
their
course
in
lesse
then
an
hundred
forty
foure
yeeres
.
Also
Alpetragus
himselfe
thinks
,
that
there
are
in
the
Heavens
various
motions
,
yet
unknown
to
man
;
which
if
it
be
so
,
there
may
be
Stars
and
bodies
there
,
to
which
those
motions
may
agree
;
which
either
men
cannot
discerne
by
reason
of
the
exceeding
altitude
;
or
no
Arts
as
yet
have
by
observation
found
out
.
To
which
Phavorinus
the
Philosopher
in
Gellius
,
assents
;
in
his
oration
against
the
Genethliacks
.
It
therefore
remaines
to
conclude
,
that
no
Astronomer
as
yet
hath
descended
from
Heaven
,
who
could
teach
us
the
inerrant
motion
truely
and
certainly
.
Neither
hath
the
true
motion
of
Mars
hitherto
been
known
;
which
also
Johannes
Regiomontanus
complaines
of
,
in
a
certain
Epistle
to
Blanehinus
.
Also
one
Gulielmus
de
sancto
Clodoaldo
,
an
excellent
Astrologer
,
hath
left
written
the
errour
of
the
same
motion
,
in
his
observations
two
hundred
yeers
since
and
more
;
and
none
of
the
latter
hath
hitherto
corrected
either
him
or
it
.
Moreover
it
is
unpossible
to
finde
out
the
true
ingresse
of
the
Sunne
into
the
aquinoctiall
points
:
which
Rabbi
Levi
proveth
by
many
reasons
.
But
what
should
we
speake
of
those
that
are
found
out
since
;
how
the
former
have
erred
about
them
?
For
many
,
with
Tebith
,
have
thought
the
greatest
declination
of
the
Sunne
to
be
continually
varied
:
when
neverthelesse
it
is
alwaies
carried
in
one
measure
.
Yet
Ptolomy
thought
otherwise
of
it
;
and
it
wat
otherwise
found
out
by
Rabbi
Levi
,
Avenezra
,
and
Alphonsus
.
In
like
manner
,
concerning
the
motion
of
the
Sunne
,
and
measure
of
the
yeere
,
they
have
found
it
otherwise
,
then
Ptolomy
,
and
Hipparchus
have
delivered
.
Likewise
,
as
touching
the
motion
of
the
Stage
of
the
Sunne
,
Ptolomy
conceives
one
thing
;
but
Albategni
,
and
the
rest
another
.
Moreover
of
the
images
,
and
considerations
of
the
fixed
Stars
;
the
Indians
have
delivered
their
opinions
after
one
manner
,
the
Aegyptians
after
another
,
the
Chaldeans
another
,
the
Hebrews
another
,
the
Arabians
another
,
Timotheus
another
,
Arsatilis
another
,
Hipparchus
another
,
Ptolomy
another
,
and
the
moderne
writers
another
.
I
passe
by
here
to
tell
,
how
they
befoole
themselves
about
the
right
and
the
left
principle
of
the
heavens
;
concerning
which
St.
Thomas
Aquinas
,
and
Albertus
the
Almaine
,
two
superstitious
divines
,
while
they
seriously
endeavoured
to
say
something
,
could
finde
nothing
to
say
:
neither
could
any
man
certainly
ever
finde
out
any
thing
.
Moreover
the
Galaxia
,
or
the
milkie
circle
,
what
it
is
,
the
Astrologers
are
yet
ignorant
of
.
I
also
forbeare
to
lengthen
my
speech
about
the
excentricks
,
concentricks
,
apicyeles
,
retrogradations
,
trepidations
,
accesses
,
recesses
,
raptures
,
and
other
motions
,
and
circles
of
motions
:
seeing
all
these
are
not
;
are
neither
the
workes
of
God
,
nor
of
nature
:
but
monsters
of
the
Mathematicians
,
and
trifles
of
Feigners
,
derived
from
corrupt
Philosophy
,
and
the
Fables
of
Poets
;
to
which
neverthelesse
,
as
it
were
to
true
things
,
and
created
by
God
,
or
established
in
nature
,
these
Masters
are
not
ashamed
to
give
so
much
Faith
,
as
to
referre
unto
these
trifling
vanities
,
as
unto
causes
,
whatsoever
things
are
done
in
these
inferiours
:
and
say
,
that
those
feined
motions
are
the
principles
of
all
inferiour
motions
.
Such
Astronomers
as
these
,
Anaximenes
his
mayd
hath
opportunely
castigated
,
by
a
saying
not
to
be
despised
;
for
she
using
to
walke
abroad
with
her
master
Anaximenes
,
who
on
a
certain
day
going
early
out
of
his
house
to
inspect
the
Starres
,
while
he
was
surely
intent
in
looking
up
to
the
heavens
,
he
,
unmindfull
of
the
places
site
,
fell
suddenly
into
a
ditch
;
then
said
his
mayd
,
I
wonder
Master
upon
what
reason
you
should
perswade
your selfe
that
you
can
foreknow
such
things
as
are
in
Heaven
;
when
as
you
cannot
foresee
those
things
that
are
before
your
own
feet
.
The
same
facetious
passage
is
reported
concerning
Thales
Milesius
;
in
like
manner
reproved
by
his
hand-mayd
Tressa
.
And
it
is
not
unlike
to
these
,
that
Tully
saith
;
The
Astrologers
while
they
are
searching
after
the
coastes
of
Heaven
,
none
of
them
perceives
what
is
before
his
own
feet
.
I
my selfe
of
a
child
,
have
taken
in
this
Art
from
my
parents
;
and
further
,
I
have
lost
much
time
,
and
labour
in
it
:
at
length
I
have
learned
that
this
whole
art
,
and
every
part
of
it
,
leaves
you
no
other
foundation
,
but
meere
toyes
and
figments
of
imagination
.
And
it
now
irketh
,
and
repenteth
me
of
my
labour
lost
heretofore
;
and
I
did
desire
to
bereave
my selfe
of
all
memory
,
and
use
of
it
,
and
had
long
since
cast
it
out
of
my
mind
;
nor
would
I
ever
have
reassumed
it
,
but
that
the
violent
intreaties
of
some
potent
ones
(
who
are
wont
sometimes
to
abuse
great
&
good
wits
,
to
unworthy
artifices
)
had
compelled
me
to
fall
upon
it
again
;
yea
,
and
my
own
domesticall
utility
did
perswade
me
,
that
I
ought
sometimes
to
enjoy
their
folly
,
and
to
observe
them
with
trifles
,
that
so
greatly
coveted
after
trifles
.
I
truly
say
trifles
;
for
what
else
hath
Astrologie
,
but
meere
trifles
of
Poets
and
Fables
,
and
portentous
figments
,
with
which
they
faine
the
heavens
to
be
fully
stored
?
Neither
doe
any
kind
of
men
agree
more
together
,
then
Astrologers
and
Poets
doe
;
excepting
that
they
dissent
about
Lucifer
and
Vesp●r
:
the
Poets
affirming
,
that
on
what
day
Lucifer
appeares
before
the
Sunne
rising
,
on
the
same
day
it
followes
the
Sunne
setting
;
which
almost
all
the
Astrologers
deny
to
be
done
,
besides
those
who
place
Venus
above
the
Sunne
:
because
those
Starres
which
are
more
remote
from
us
,
they
seem
in
their
rising
to
rise
sooner
,
and
in
their
setting
to
set
later
.
But
this
discord
of
Astrologers
about
the
site
of
Stars
and
Planets
,
had
I
not
now
remembred
it
,
I
had
passed
it
by
:
in
as
much
as
it
belongs
not
to
Astrologers
so
much
as
Philosophers
.
For
Plato
after
the
Moon
,
places
the
second
Sphere
of
the
Sunne
(
or
the
Sphere
of
the
Sunne
second
&c.
)
the
same
doe
the
Aegyptians
,
placing
the
Sunne
betwixt
the
Moon
and
Mercury
.
But
Archimedes
,
and
the
Chaldaeans
place
the
Sunne
the
fourth
in
order
.
Anaximander
,
Metrod●rus
,
Chius
,
and
Crates
say
,
that
the
Sunne
is
the
supreame
of
all
,
after
which
the
Moon
,
and
beneath
these
the
rest
errant
,
and
inerrant
.
Xenocrates
thinks
that
all
the
Stars
are
moved
in
one
and
the
same
superficies
:
and
they
discord
no
lesse
about
the
magnitude
and
distance
of
the
Sunne
,
the
Moon
,
and
the
rest
of
the
Stars
.
Neither
is
there
any
constancy
of
opinion
amongst
them
about
the
Celestials
,
nor
yet
truth
;
neither
is
that
any
marvell
,
seeing
the
Heaven
it selfe
,
which
they
search
,
is
of
all
other
most
inconstant
,
and
most
replenished
with
trifles
and
fables
;
for
the
very
Twelve
signes
,
and
the
rest
of
the
Boreall
and
Australl
images
,
had
never
ascended
up
to
heaven
,
but
by
Fables
.
And
yet
the
Astrologers
live
by
these
Fables
,
and
impose
them
upon
others
,
and
make
a
gain
thereby
.
But
the
Poats
in
the
mean
while
(
the
egregious
inventors
of
them
)
grow
poore
,
and
hungry
.
There
remaines
yet
another
species
of
Astrologie
,
which
they
call
the
Divinatory
,
or
the
Judiciary
;
which
treats
of
the
revolutions
of
the
yeers
of
the
world
,
of
nativities
,
of
questions
,
of
elections
,
of
intentions
and
cogitations
,
of
vertues
,
or
powers
;
for
the
foretelling
,
casting
up
,
eschuing
,
or
repelling
the
events
of
all
things
future
;
even
of
the
secret
dispositions
of
divine
providence
it selfe
.
Hereupon
the
Astrologers
doe
mart
,
or
vent
the
effects
of
the
Heavens
,
and
the
Stars
,
from
yeers
most
remote
,
and
before
all
memory
of
things
,
or
the
times
of
Prometheus
,
or
(
as
they
say
)
from
the
great
conjunctions
before
the
Flood
.
And
they
affirm
that
the
effects
,
forces
,
motions
of
all
living
creatures
,
stones
,
metals
,
herbs
,
and
whatsoever
things
in
these
inferiours
,
doe
flow
from
these
same
Heavens
,
and
Starres
,
and
doe
altogether
depend
upon
them
,
and
may
be
searched
out
by
them
.
Verely
these
are
incredulous
men
,
and
not
lesse
impious
,
in
not
acknowledging
this
one
thing
,
that
God
had
already
made
the
Herbs
,
Plants
,
and
Trees
,
even
before
the
Heavens
and
Stars
.
Moreover
,
the
most
grave
Philosophers
,
as
Pythagoras
,
Democritus
,
Bion
,
Favorinus
,
Panaetius
,
Carneades
,
Possidonius
,
Timaeus
,
Aristoteles
,
Plato
,
Plotinus
,
Porphyrius
,
Avicenna
,
Averroes
,
Hippocrates
,
Galenus
,
Alexander
Aphrodisaeus
,
Cicero
,
Seneca
,
Plutarch
,
and
many
more
,
who
have
searched
the
causes
of
things
from
every
Art
and
Science
;
yet
never
remit
us
to
these
Astrologicall
causes
:
which
although
they
were
causes
,
yet
because
they
plainly
knew
not
the
courses
of
the
Stars
,
and
their
forces
(
which
is
a
thing
most
known
to
all
wise
men
)
they
therefore
cannot
give
a
certain
judgement
of
their
effects
.
Neither
are
there
wanting
among
them
(
as
Eudoxus
,
Archelaus
,
Cassandrus
,
Hoychilax
,
Halicarnassaeus
)
most
skilfull
Mathematicians
,
and
many
other
modern
and
most
grave
Authors
,
which
confesse
,
that
it
is
impossible
that
any
thing
certain
should
be
found
out
concerning
the
science
of
such
judgements
:
both
because
of
innumerable
other
causes
cooperating
together
with
the
Heavens
,
which
must
be
attended
together
;
for
so
Ptolomy
bids
:
as
also
because
very
many
occasions
doe
hinder
them
;
as
namely
customes
,
manners
,
education
,
shame
,
command
,
place
,
geniture
,
blood
,
meat
,
liberty
of
mind
,
and
discipline
;
seeing
these
influxes
compell
not
(
as
they
say
)
but
incline
.
Furthermore
,
they
who
have
prescribed
the
rules
of
judgements
,
doe
for
the
most
part
determine
such
diverse
and
repugnant
things
of
the
same
matter
;
that
it
is
impossible
for
a
prognosticator
to
pronounce
any
thing
certaine
,
from
so
many
,
and
so
various
,
and
dissonant
opinions
;
unlesse
there
be
in
him
some
intrinsicall
sense
of
things
future
,
and
occult
;
or
some
instinct
of
presage
,
or
rather
occult
and
latent
inspiration
of
the
Devill
,
by
which
,
among
these
he
may
be
able
to
discerne
,
or
may
be
induced
by
some
other
way
,
to
adhere
now
to
this
,
now
to
that
opinion
:
which
instinct
whosoever
wanteth
,
he
(
as
Haly
saith
)
cannot
be
a
Tel-troth
in
Astrologicall
judgements
.
Wherefore
now
,
Astrologicall
prediction
must
consist
not
so
much
of
Art
,
as
by
a
kind
of
obscure
,
lot
,
or
chance
of
things
.
And
as
in
the
books
,
or
games
of
Lottery
,
sometimes
such
an
one
is
drawn
forth
,
as
speaks
truth
,
and
hits
right
;
yet
not
by
art
,
but
by
chance
;
so
it
is
by
chance
,
and
not
by
art
,
that
vaticinations
come
forth
truely
either
from
the
mind
,
or
the
mouth
of
an
Astrologer
.
To
which
Ptolomy
attests
saying
,
the
science
of
the
Stars
is
from
thee
and
from
them
:
meaning
,
that
the
prediction
of
things
future
and
occult
,
is
not
so
much
from
the
observation
of
the
Stars
,
as
from
the
affections
of
the
mind
.
Therefore
is
there
no
certainty
of
this
Art
,
but
it
is
convertible
to
all
things
,
according
to
the
opinion
which
is
collected
by
conjectures
,
or
imagination
,
or
an
imperceptible
suggestion
of
Devils
,
or
some
superstitious
lot
or
chance
.
This
art
therefore
is
no
other
then
a
fallacious
conjecture
of
superstitious
men
,
who
through
the
use
of
long
time
,
have
made
a
science
of
uncertain
things
:
in
which
,
for
the
beguiling
men
of
their
money
,
they
may
deceive
the
unskilfull
,
and
may
also
be
deceived
themselves
.
And
if
the
Art
of
these
men
be
true
,
and
be
understood
by
themselves
,
whence
then
bubble
out
so
many
and
so
great
errors
in
their
prognostications
?
But
if
it
be
not
so
,
doe
they
not
vainly
and
foolishly
,
and
impiously
,
to
professe
a
science
of
things
,
that
are
not
,
or
not
understood
?
But
the
more
cautelous
of
them
pronounce
not
upon
futures
,
save
obscurely
:
and
such
as
may
be
applied
to
everything
,
and
time
,
and
Prince
,
and
Nation
.
Out
of
a
versatile
artifice
,
doe
they
feyne
ambiguous
prognosticks
;
and
after
that
any
of
them
shall
happen
,
then
doe
they
gather
the
causes
thereof
;
and
after
the
fact
or
effect
,
then
doe
they
establish
old
vaticinations
with
new
reasons
;
to
the
intent
they
may
seem
to
have
foreseen
.
Just
as
the
interpreters
of
dreames
,
who
when
they
have
a
dream
understand
nothing
of
it
for
certain
:
but
after
that
something
is
hapned
unto
them
,
then
doe
they
adopt
the
dream
to
that
which
hapned
.
Furthermore
,
seeing
it
is
impossible
,
in
such
a
variety
of
Stars
,
but
to
finde
some
of
them
well
,
some
of
them
ill
posited
;
hereupon
they
take
occasion
of
speaking
what
they
please
;
and
to
whom
they
will
they
predict
life
,
health
,
honours
,
riches
,
power
,
victory
,
soundnesse
,
off-spring
,
marriage
,
Priesthood
,
Magistracy
,
and
the
like
:
but
if
they
be
ill
affected
to
any
,
to
them
they
denounce
deaths
,
hangings
,
reproaches
,
destructions
,
banishments
,
barrennesse
,
desolation
,
calamities
,
&c.
not
so
much
out
of
a
wicked
art
,
as
out
of
wicked
affections
,
drawing
on
to
destruction
those
men
that
are
credulous
to
these
impious
curiosities
:
and
oft
times
committing
among
themselves
both
Princes
and
people
,
in
deadly
seditions
and
warres
.
I●
that
Fortune
fall
in
with
their
prognosticks
;
and
among
so
many
ambiguous
things
,
if
that
one
or
other
of
them
happen
to
be
true
,
it
is
a
wonder
then
to
behold
how
they
bristle
,
being
crest-swolne
;
and
how
most
insolently
they
predicate
their
own
predictions
.
But
though
they
lie
daily
,
and
be
convinced
of
lying
,
then
they
excuse
it
by
blasphemy
,
or
cover
one
lie
with
another
,
saying
,
a
wise
man
ruleth
over
the
Stars
:
when
as
in
truth
,
neither
doth
a
wise
man
overrule
the
Stars
,
nor
the
Stars
a
wise
man
,
but
it
is
God
that
ruleth
over
them
both
;
or
else
they
say
,
that
some
ineptitude
,
or
incapacity
of
the
receiver
hindred
the
celestiall
influxes
.
And
they
are
angry
at
them
who
require
any
further
faith
,
or
proofe
.
Notwithstanding
these
circulators
finde
Princes
and
Magistrates
that
believe
them
in
all
things
,
and
adorn
them
with
publique
stipends
:
when
as
indeed
there
is
no
kind
of
men
more
pestilent
to
a
Commonwealth
,
then
those
that
spread
vaticinations
,
and
promise
things
future
from
the
Stars
,
and
inspected
Ghosts
,
from
dreams
,
and
such
like
artifices
of
divination
.
Besides
they
are
men
alwaies
offensive
or
abominable
to
Christ
,
and
to
all
that
truly
believe
in
him
.
Of
whom
Cornelius
Tacitus
complaineth
,
saying
,
The
Mathematicians
(
for
so
they
vulgarly
named
them
)
are
a
kind
of
men
trecherous
to
Princes
,
and
deceitfull
to
those
that
give
credit
to
them
;
they
have
alwaies
been
prohibited
our
City
,
and
yet
we
could
never
have
them
expelled
thence
.
Yea
and
Varro
,
a
grave
Author
,
testifieth
,
that
the
vanities
of
all
superstitions
have
issued
from
the
bosome
of
Astrologie
.
There
was
in
Alexandria
a
Tribute
which
the
Astrologers
used
to
pay
,
called
Blacenominon
,
for
the
folly
of
it
;
because
by
an
ingenuous
folly
they
got
their
gain
;
and
because
that
none
but
fooles
and
rash
men
used
to
consult
them
.
For
if
from
the
Stars
be
mens
lives
and
fortunes
,
why
feare
we
?
why
are
we
troubled
?
Rather
let
us
leave
these
to
God
,
and
the
Heavens
,
who
neither
can
erre
nor
doe
evill
.
And
since
we
are
but
men
,
let
us
not
be
over
wise
in
high
matters
,
and
more
then
is
meet
,
and
above
our
powers
;
but
only
so
far
forth
as
behooveth
humane
creatures
.
And
moreover
,
in
as
much
as
we
are
Christians
,
let
us
leave
to
Christ
the
houres
,
and
to
God
the
Father
the
moments
,
which
he
hath
put
in
his
own
power
.
But
if
our
life
and
fortune
be
not
from
the
Starres
,
then
doth
not
every
Astrologer
run
in
vaine
?
But
there
is
a
kind
of
men
so
timerous
and
credulous
,
which
(
like
as
children
doe
their
Goblin
tales
)
more
believe
,
and
are
more
affraid
of
those
things
that
are
not
,
then
those
that
are
:
and
by
how
much
a
thing
is
lesse
possible
,
they
feare
it
the
more
;
and
by
how
much
it
is
lesse
like
to
truth
,
so
much
the
more
firmly
doe
they
believe
it
:
who
truely
,
if
there
were
no
Astrologers
and
Diviners
,
would
die
for
hunger
▪
And
the
foolish
credulity
of
these
men
,
forgetfull
of
things
past
,
and
negligent
of
things
present
,
and
heads●●ong
upon
things
future
,
doth
so
favour
these
deceivers
,
that
whereas
in
other
men
the
faith
of
the
speaker
is
rendred
or
suspected
by
one
lie
,
that
all
the
rest
of
truths
are
thereby
obscured
?
on
the
contrary
,
as
concerning
these
lying
Masters
,
one
fortuitous
truth
must
get
credit
even
to
notorious
lies
.
To
which
truely
they
who
trust
most
,
are
rendred
of
all
men
the
most
unhappy
.
As
these
superstitious
vanities
are
wont
to
bring
destruction
to
their
observers
;
which
antiquity
witnesseth
in
Zoroastes
,
Pharaoh
,
Nebuchadonosor
,
Caesar
,
Crassus
,
Pompey
,
Diotherus
,
Nero
,
and
Julian
the
Apostate
:
who
as
they
were
most
addicted
to
these
toyes
,
so
they
perished
most
miserably
in
the
confidence
of
them
.
And
to
whom
the
Astrologers
had
promised
all
things
fortunate
and
joyfull
;
all
things
fell
out
most
dolefull
and
unfortunate
:
as
to
Pompey
,
Crassus
,
and
Caesar
;
to
none
of
whom
they
promised
other
,
then
that
they
should
die
old
,
at
home
,
and
with
glory
;
and
yet
every
one
of
them
perished
miserably
,
and
untimely
.
Verily
this
is
a
pertinacious
and
preposterous
kind
of
men
,
who
professe
themselves
to
foreknow
things
future
;
and
yet
are
ignorant
of
things
past
and
present
:
and
while
they
professe
themselves
to
all
men
,
that
they
can
declare
all
things
,
although
most
occult
,
yet
very
often
they
know
not
what
is
done
in
their
own
houses
,
in
their
own
beds
.
Such
an
Astrologer
More
the
Englishman
taxes
in
this
handsome
Epigram
.
Thou
aery
Prophet
!
to
whom
every
Starre
Opens
it selfe
,
and
straight
way
makes
a
warre
,
Of
each
mans
future
Fate
.
Thou
hast
a
wife
That
ope's
herselfe
to
all
;
she
is
so
rife
.
This
the
Sunne
sees
,
and
all
the
Stars
;
and
yet
Not
one
of
them
forewarneth
thee
of
it
.
Saturn's
aloofe
,
as
blind
as
e're
;
nor
can
Though
nigh
,
discerne
betwixt
a
stone
and
a
man
.
The
beauteous
Moon
can
with
her
bashful
eye
,
Being
a
virgin
,
a
virgin
onely
spie
,
Jove
heeds
Europa
,
Mars
,
Venus
;
Venus
Mars
;
Sol
looks
to
Daphne
;
and
Mercury
to
Heres
,
Hence
thy
wifes
Loves
to
thee
they
make
not
known
;
They
have
enough
to
do
,
to
tend
their
own
.
Moreover
,
it
is
known
to
all
,
how
the
Jewes
,
Chaldeans
,
Aegyptians
,
Persians
,
Arabians
,
do
dissent
in
the
very
rules
of
the
Judiciary
way
:
and
how
Ptolomie
rejecteth
the
whole
Astrologie
of
the
Antients
:
and
as
Avenrodam
defends
him
;
so
Albumasar
inveighs
against
him
.
And
all
these
doth
Abraham
Avenezra
the
Hebrew
lash
.
To
conclude
,
Dorothaeus
,
Paulus
,
Alexandrinus
,
Ephestion
,
Maternus
,
Homer
,
Tebith
,
Alchiudus
,
Zahel
,
Messahalla
,
and
almost
all
the
rest
conceive
and
think
otherwise
.
And
since
what
they
say
,
they
cannot
prove
to
betrue
;
they
only
defend
themselves
by
way
of
experiment
:
neither
do
they
all
of
em
unanimously
agree
even
about
that
.
Neither
do
they
differ
lesse
about
the
proprieties
of
the
houses
;
out
of
which
they
prole
the
predictions
of
all
events
:
which
Ptolomie
assignes
one
way
,
Heliodorus
another
,
Paulus
another
,
Manlius
another
,
Maternus
another
,
Porphyrius
another
,
Abentagel
another
,
the
Egyptians
another
,
the
Arabians
another
,
the
Greeks
and
Latines
another
,
the
Antients
another
,
the
Modern
another
.
And
for
as
much
as
it
is
not
evident
amongst
them
,
after
what
manner
they
ought
to
constitute
the
beginnings
,
and
the
ends
of
those
houses
since
the
Antients
fabricate
them
after
one
fashion
,
Ptolomie
after
another
,
Campanus
after
another
,
Johannes
Regiomontanus
after
another
:
whence
it
comes
to
pass
,
that
they
themselves
by
their
own
observations
,
do
diminish
all
faith
and
credit
to
themselves
;
in
that
divers
of
them
do
ascribe
divers
properties
to
the
same
places
;
and
not
only
so
,
but
beginnings
also
,
and
ends
.
An
impious
kind
of
men
!
who
attribute
those
things
to
the
stars
,
that
are
belonging
to
God
alone
:
and
do
make
us
free-born
,
to
be
the
stars
born
slaves
.
And
whereas
we
know
that
God
created
all
things
good
;
they
deliver
that
there
are
certain
stars
malevolous
,
and
authors
of
wickednesses
,
and
of
evil
influxes
:
not
without
the
greatest
injury
of
God
,
and
the
heavens
,
that
may
be
,
defining
that
in
those
coelestials
and
in
that
divine
Senate
,
evils
,
and
wickednesses
are
decreed
to
be
done
.
And
impute
wholly
to
the
stars
,
whatsoever
is
committed
by
us
,
through
the
fault
of
our
own
will
;
and
what
may
fall
out
against
order
in
nature
,
through
the
fault
of
the
matter
.
Yea
they
fear
not
to
teach
most
pernicious
heresies
,
and
infidelities
;
namely
,
while
they
proph●sse
with
impious
temerity
,
that
the
gift
of
Prophecy
,
the
power
of
Religion
,
the
secrets
of
Conscience
,
the
command
over
devils
,
the
vertue
of
miracles
,
the
efficacy
of
supplications
,
and
the
state
of
the
life
to
come
,
do
all
depend
upon
the
stars
,
are
vouchsafed
by
them
,
and
may
be
known
from
them
.
For
they
say
,
that
the
star
of
the
Twins
ascending
,
with
Saturn
,
and
Mercury
joyned
under
Aquarius
,
in
the
ninth
coast
of
heaven
,
a
Prophet
must
be
born
:
and
that
therfore
the
LordChrist
was
excellent
in
so
many
mighty
works
because
in
the
same
place
,
he
had
Saturn
in
Gemini
.
Also
the
sects
of
Religion
,
over
which
they
place
Jupiter
as
chief
patron
,
they
distribute
by
commixtion
of
other
stars
:
so
as
Jupiter
with
Saturn
,
should
make
the
Religion
of
the
Jews
;
with
Mars
of
the
Chaldeans
;
with
Sol
of
the
Egyptians
;
with
Venus
of
the
Saracens
;
with
Mercury
of
the
Christians
;
with
Luna
,
that
of
Antichrist
,
which
they
say
is
yet
to
come
.
And
that
Moses
,
from
Astrological
rules
and
reasons
,
instituted
the
Sabbath
of
the
Jews
,
to
be
observed
as
a
Religious
day
:
and
that
the
Christians
therefore
do
erre
in
not
resting
from
labour
,
and
keeping
holy
day
on
the
Jewish
Sabbath
,
seeing
it
is
Saturns
day
.
Also
they
think
that
the
fidelity
of
every
one
,
towards
men
,
or
towards
God
,
and
profest
Religion
,
and
secrets
of
Conscience
,
may
be
deprehended
from
part
of
the
Sun
,
and
from
the
third
,
ninth
,
and
eleventh
houses
of
heaven
:
and
they
delivering
many
rules
of
foreknowing
the
thoughts
,
and
as
they
say
,
the
intentions
of
men
.
And
they
set
up
the
coelestial
configurations
as
the
causes
of
the
very
miraculous
works
of
divine
omnipotence
;
as
namely
,
of
the
universal
flood
,
of
the
Law
given
by
Moses
,
and
of
the
virgins
child-birth
:
and
they
fable
,
that
the
death
of
Christ
the
Redeemer
of
man-kind
,
was
the
work
of
Mars
:
and
that
Christ
himself
,
in
his
miracles
,
used
the
election
of
hours
,
in
which
the
Jews
could
not
hurt
him
,
while
he
went
up
to
Jerusalem
;
and
therefore
he
said
to
his
Disciples
diswading
him
,
are
there
not
twelve
hours
of
the
day
?
They
say
moreover
,
that
whosoever
hath
Mars
happily
placed
in
a
new
house
of
heaven
;
he
shall
,
by
his
sole
presence
,
expel
devils
out
of
the
possessed
.
And
he
that
shall
make
supplication
to
God
,
the
Moon
and
Jupiter
,
with
the
Dragons
head
,
being
conjoyned
in
the
middle
heaven
;
shall
obtain
all
things
,
whatsoever
he
shall
ask
.
And
further
,
that
the
felicity
of
the
life
to
come
is
bestowed
by
Jupiter
and
Saturn
.
And
that
if
any
man
in
his
geniture
,
hath
Saturn
happily
constitu●ed
in
Leo
;
his
soul
,
after
this
life
,
being
freed
from
innumerable
miseries
,
shall
passe
to
heaven
,
the
first
beginning
of
its
original
,
and
be
applyed
to
the
Gods
.
But
for
all
this
,
to
these
execrable
fopperies
,
and
pernicious
heresies
Petrus
Apponensis
,
Roger
Bacon
,
Guido
Bonatus
,
Arnoldus
de
nova
villa
,
Philosophers
;
and
Alyanensis
,
a
Cardinal
,
and
a
Theologue
,
and
divers
other
Doctors
of
a
Christian
name
(
not
without
an
infamy
of
heresie
)
do
subscribe
:
yea
and
dare
testifie
,
and
defend
,
that
they
have
experienced
these
for
truth
.
But
Johannes
Picus
Mirandula
of
late
yeers
,
hath
written
against
Astrologers
,
in
twelve
Books
;
and
that
in
so
great
copiousnesse
,
that
scarce
any
argument
hath
escaped
him
:
as
also
with
so
great
efficacy
;
so
that
hitherto
,
neither
Lucius
Balnutius
,
an
eager
propugnator
of
Astrologie
,
nor
yet
any
other
defender
of
this
Art
,
could
save
it
from
those
reasons
,
that
Picus
hath
brought
against
it
.
For
he
proveth
,
by
most
strong
arguments
,
it
to
have
been
the
invention
not
of
men
,
but
of
Devils
.
Which
self-same
thing
Firmianus
saith
;
by
which
they
have
endeavoured
to
abolish
all
Philosophie
,
Medicine
,
Laws
,
and
Religion
,
to
the
utter
extermination
of
man-kind
.
For
first
,
it
detracts
from
the
faith
of
Religion
,
it
extenuates
miracles
,
it
takes
away
providence
:
while
it
teaches
that
all
things
come
to
passe
by
the
force
of
constellations
,
and
that
they
doe
depend
by
a
fatal
necessity
upon
the
stars
.
Moreover
it
patronizes
vices
,
excusing
them
as
descending
from
heaven
upon
us
.
It
defiles
and
overthrows
all
good
Arts
;
especially
Philosophie
;
traducing
causes
from
true
reasons
,
to
fables
;
and
Medicine
in
like
manner
,
turning
from
natural
,
and
effectual
remedies
,
to
vain
observations
,
and
perverse
superstitions
,
destructive
both
to
body
and
minde
.
Further
,
it
utterly
undoes
Laws
,
manners
,
and
whatsoever
Arts
of
humane
prudence
:
while
it
would
have
Astrologie
onely
consulted
,
at
what
time
,
after
what
maner
,
and
by
what
means
any
thing
is
to
be
done
;
as
if
it
alone
,
drawing
its
authority
over
all
down
from
heaven
;
did
hold
the
scepter
over
life
,
manners
,
and
all
both
publike
and
private
matters
;
and
as
if
all
other
things
were
to
be
reputed
vain
,
that
did
not
acknowledge
it
for
patron
.
Indeed
an
Art
most
worthy
for
devils
to
professe
from
the
first
,
to
the
deceit
of
man
,
and
dishonour
of
God
.
Moreover
the
heresie
of
the
Manichees
,
wholly
taking
away
all
liberty
of
will
,
flowed
not
elswhere
,
then
from
the
Astrologers
false
opinion
,
and
doctrine
of
Fate
.
From
the
same
fountain
also
sprung
the
heresie
of
Basilides
,
who
pronounced
365.
heavens
,
made
of
one
another
by
succession
and
similitude
,
and
the
ostension
of
these
to
be
the
number
of
the
dayes
of
the
yeer
(
or
the
number
of
the
days
of
the
yeer
to
be
the
ostension
of
these
)
assigning
to
every
one
of
them
certain
principles
,
and
vertues
,
and
Angels
,
and
feigning
names
for
them
:
but
the
chief
of
them
all
is
Abraxas
;
which
name
,
according
to
the
Greek
letters
,
containeth
in
it
365.
which
namely
are
the
local
positions
of
those
heavens
commentitiously
divised
by
it
.
These
things
are
therefore
shown
,
that
ye
may
know
,
that
Astrology
is
the
begetter
of
hereticks
.
Furthermore
,
as
all
the
most
eminent
Philosophers
do
explode
this
divinatory
Astrologie
:
so
Moses
,
Esaias
,
Job
,
Jeremias
,
and
all
the
other
Prophets
of
the
old
Law
,
do
detest
it
.
And
of
the
Catholike
Doctors
,
Augustin
censures
it
as
meet
to
be
expelled
Christian
Religion
;
Hierome
disputes
it
to
be
a
kinde
of
Idolatry
;
Basil
,
and
Cyp●ian
do
deride
it
;
Chrysostome
,
Eusebius
,
and
Lactantius
,
do
refute
it
;
Gregory
,
Ambrose
,
and
Severianus
inveigh
against
it
;
the
holy
Toletane
Councel
forbids
,
and
damns
it
;
also
it
was
anathematized
in
the
Synod
of
Martin
,
and
by
Gregory
the
younger
,
and
by
Alexander
the
third
,
Popes
;
and
was
punished
by
the
civil
Laws
of
the
Emperours
.
Among
the
antient
Romans
under
Tiberius
,
Vitellius
,
Dioclesian
,
Constantine
,
Gratian
,
Valentinian
,
and
Theodosius
the
Emperours
,
it
was
prohibited
the
City
,
ejected
,
and
punished
;
and
by
Justinian
himself
condemned
capitally
,
as
is
manifest
in
his
Code
.
This
place
admonishes
me
to
speak
of
the
other
Arts
of
divination
,
which
yield
vaticinations
not
so
much
by
observation
of
the
coelestials
,
as
of
inferiour
things
,
having
a
certain
shadow
,
or
imitation
of
the
coelestials
:
that
they
being
understood
ye
may
the
better
know
this
Astrological
Tree
,
from
which
do
fal●
such
fruit
;
and
from
which
,
as
a
Lernaean
Hydra
,
a
beast
of
many
heads
is
generated
.
Amongst
the
arts
therefore
that
are
hasty
to
divine
for
their
own
gain
,
Physiognomy
,
Metoposcopy
,
Chiromancy
,
Aruspicy
,
the
Speculatory
,
&
the
Onirocritical
,
whichis
the
interpretation
of
dreams
,
and
the
Oracles
of
the
furious
,
here
challenge
their
seat
.
Now
all
these
artifices
are
of
no
solid
doctrine
,
neither
do
consist
of
any
certain
reasons
but
inquire
of
occult
things
,
either
by
fortuitous
lot
,
or
agnition
of
spirit
,
or
certain
appearing
conjectures
,
which
are
taken
up
from
quotidian
observations
of
long
time
.
For
all
these
prodigious
arts
of
divination
are
wont
to
defend
themselves
no
other
way
,
but
by
the
title
of
experience
,
and
to
extricate
themselves
out
of
the
bonds
of
objections
;
so
often
as
they
teach
or
promise
any
thing
above
faith
,
and
beside
reason
.
Of
all
which
it
is
thus
commanded
in
the
Law
;
There
shall
not
he
found
among
you
any
one
that
maketh
his
son
,
or
his
daughter
to
passe
through
the
fire
,
or
that
useth
divination
,
or
an
observer
of
times
,
or
an
inchanter
,
or
a
witch
,
or
a
charmer
,
or
a
consulter
with
familiar
spirits
,
or
a
wizzard
,
or
a
Necromancer
.
For
all
that
do
these
things
are
an
abomination
unto
the
Lord
.
Physiognomy
,
following
from
the
inspection
of
the
whole
body
,
presumeth
it
can
by
probable
signs
attain
to
know
,
what
are
the
affections
of
body
,
and
mind
,
and
what
a
mans
fortune
shall
be
:
so
far
forth
as
it
pronounceth
him
Saturnial
,
or
Jovial
;
and
him
Martial
,
or
Solar
;
another
Venereal
,
Mercurial
,
or
Lunar
:
and
collecting
their
horoscopes
from
the
habitude
of
the
body
;
and
from
affections
transcending
,
as
they
say
,
by
little
and
little
,
unto
causes
namely
Astrological
;
out
of
which
they
afterward
trifle
as
they
list
.
Metoposcopy
,
out
of
a
sagacious
ingenie
,
and
learned
experience
,
boasts
her self
to
foresent
all
the
beginnings
,
the
progresses
,
and
the
ends
of
men
;
out
of
the
sole
inspection
of
the
forehead
:
making
her self
also
to
be
the
pupil
of
Astrologie
.
Chiromancie
feigns
seven
mounts
in
the
palm
of
the
hand
,
according
to
the
number
of
the
seven
Planets
;
and
supposes
it
can
know
from
the
lines
there
to
be
seen
,
what
a
mans
complexion
is
,
what
his
affections
,
and
what
his
fortune
,
&c.
—
But
we
need
no
other
reason
to
impugn
the
error
of
all
these
Arts
,
then
this
self-same
,
namely
,
that
they
are
void
of
all
reason
.
Yet
very
many
of
the
Antients
have
written
of
these
,
&c.
—
But
they
all
can
deliver
nothing
beyond
conjectures
,
and
observations
of
experience
.
Yet
,
that
there
is
not
any
rule
of
truth
to
these
conjectures
,
and
observations
is
manifest
from
this
;
because
they
are
voluntary
figments
;
and
upon
which
their
teachers
,
even
of
equal
learning
and
authority
,
are
not
agreed
.
—
But
this
trifling
kind
of
men
is
wont
so
to
doat
through
the
instinct
of
devils
,
drawing
them
from
error
into
superstition
,
and
from
this
by
degrees
into
infidelity
.
To
the
art
of
Augury
they
make
faith
,
who
teach
that
certain
lights
of
presagition
do
descend
from
the
coelestials
,
upon
all
those
inferior
living
creatures
:
as
certain
signes
constituted
in
their
motion
,
site
,
gesture
,
going
,
flight
,
voice
,
meat
,
colour
,
work
,
event
:
by
which
,
as
by
a
certain
ingraffed
hidden
force
,
and
firm
consent
,
they
so
agree
with
the
coelestial
bodies
,
with
whose
powers
they
are
affected
;
that
they
can
presage
all
things
whatsoever
that
the
coelestial
bodies
intend
to
do
,
whereupon
it
is
manifest
,
that
this
divination
followes
not
,
but
from
conjectures
,
partly
taken
from
the
influences
of
the
stars
,
as
they
say
:
and
partly
from
certain
parabolical
similitudes
:
then
which
nothing
can
be
more
fallacious
Wherefore
Panaetius
,
Carneades
,
Cicero
,
Chrysippus
,
Diogenes
,
Antipater
,
Josephus
,
and
Philo
,
have
derided
it
;
the
Law
,
and
the
Church
,
hath
condemned
it
.
They
who
endeavour
to
perswade
that
nothing
is
dream't
in
vain
say
;
that
like
as
the
coelestial
influxes
do
produce
divers
forms
in
corporal
matter
:
so
from
the
same
influxes
in
the
phantastical
faculty
,
which
is
organical
,
there
are
phantasms
impressed
by
the
coelestial
disposition
,
consentaneous
to
the
producing
any
kind
of
effect
;
especially
in
Dreams
;
because
the
mind
is
then
more
freed
from
the
body
,
and
external
cares
,
and
so
receives
those
divine
influxes
more
freely
:
whence
it
comes
to
passe
that
many
things
are
made
known
in
dreams
to
men
sleeping
,
which
are
concealed
from
them
waking
.
By
this
reason
chiefly
they
labour
to
reconcile
an
opinion
of
truth
to
dreams
:
and
yet
of
the
causes
of
dreams
,
both
intrinsical
,
and
extrinsical
,
they
do
not
all
of
them
agree
in
one
opinion
,
&c.
—
Of
dreams
nothing
is
delivered
but
meer
dreams
,
&c.
To
these
dreame●s
,
we
may
number
those
,
who
give
a
faith
of
divinity
to
the
vaticinations
of
madmen
:
and
think
they
have
attained
to
a
divine
prescience
of
things
to
come
,
who
have
lost
all
knowledge
of
things
present
,
all
memory
of
things
past
,
together
with
all
humane
sense
▪
and
that
mad
men
,
and
sleepers
see
those
things
,
which
wise
men
and
waking
are
ignorant
of
:
as
if
God
were
neerer
to
them
then
to
the
sound
,
watch●ul
,
intelligent
,
and
premeditating
.
In
truth
,
they
are
unhappy
men
,
who
believe
these
vanities
,
and
obey
these
impostures
;
who
cherish
these
kind
of
artificers
,
and
submit
their
wits
,
and
faith
,
to
these
their
vain
delusions
.
All
these
artifices
of
divination
have
their
rooting
,
and
foundation
in
Astrologie
.
For
whether
the
body
,
the
face
,
or
the
hand
be
inspected
;
whether
a
dream
,
or
a
prodigie
be
seen
;
whether
an
auspicie
,
or
a
Fury
be
inspired
;
they
consult
to
erect
a
figure
of
Heaven
;
out
of
whose
tokens
,
together
with
conjectures
of
similitudes
&
signs
,
they
hunt
for
opinions
of
things
signified
,
and
so
all
Divinations
challenge
to
themselves
the
Art
,
and
use
of
Astrologie
;
and
confesse
this
to
be
as
it
were
the
key
to
the
necessary
knowledge
of
all
secret
things
.
Wherefore
,
all
those
arts
of
divination
,
how
far
they
are
from
truth
they
plainly
discover
themselves
in
this
;
in
that
they
use
principles
so
manifestly
false
,
and
feigned
by
a
poeticall
temerity
:
which
neither
are
,
nor
have
been
,
nor
ever
shall
be
;
yet
are
they
made
the
causes
,
and
signes
to
which
all
events
of
things
are
to
be
referred
,
contrary
to
all
evident
truth
.
Magick
is
so
neer
joyned
to
,
and
of
affinity
with
Astrologie
;
so
that
he
who
professeth
Magick
without
Astrologie
,
doth
nothing
,
but
erreth
altogether
.
There
is
an
Art
given
to
mortal
men
,
whereby
they
might
generate
certain
latter
things
,
not
partaking
of
truth
,
and
divinity
,
but
might
deduce
certain
images
like
unto
themselves
:
and
Magicians
,
most
audacious
men
,
have
gone
so
farre
to
perpetrate
all
things
,
that
old
and
strong
Serpent
,
the
promiser
of
Sciences
,
especially
favouring
them
,
that
they
,
like
to
him
,
Apes
,
have
endeavoured
to
emulate
both
God
and
nature
.
To
such
a
height
of
madnesse
some
of
the
Magicians
are
grown
,
that
from
diverse
constellations
of
the
Stars
,
through
internals
of
times
,
and
by
a
certain
reason
of
proportions
,
being
rightly
observed
,
they
think
that
a
fabricated
image
of
the
heavenly
creatures
may
with
a
becke
receive
the
spirit
of
life
and
understanding
,
whereby
it
may
answer
those
that
consult
it
,
and
reveale
the
secrets
of
hidden
truth
.
Hence
it
is
plain
;
that
this
naturall
Magick
sometimes
enclined
towards
Goetie
and
Theurgie
,
is
insnared
very
often
in
the
wiles
and
errours
of
evill
spirits
.
Of
ceremoniall
Magick
there
are
two
parts
,
Goetie
and
Theurgie
.
Goetie
unfortunately
began
by
the
commerce
with
unclean
spirits
,
compacted
of
the
rites
of
wicked
curiosity
,
unlawfull
charms
,
and
deprecations
,
is
exerated
,
&
banished
by
the
verdicts
of
all
Lawes
.
—
These
are
they
who
carry
about
them
familiar
spirits
—
doe
feigne
themselves
to
prophecy
.
—
Some
of
them
study
to
call
and
compell
evill
spirits
adjured
by
some
certain
powers
,
especially
of
divine
names
,
&c.
—
Others
most
wicked
,
and
by
mischiefe
detestable
,
and
to
be
punished
with
all
fires
,
submit
themselves
to
devils
,
sacrifice
to
them
,
and
adore
them
,
and
are
become
guilty
of
idolatry
,
and
the
vilest
abasements
;
to
which
crimes
if
the
former
be
not
obnoxious
,
yet
they
expose
themselves
to
manifest
dangers
.
For
even
compelled
divels
doe
watch
,
to
the
intent
they
may
alwaies
deceive
us
in
our
errours
.
From
this
Sect
(
or
rather
sinke
)
of
the
Goeticks
have
issued
all
these
books
of
darknesse
,
&c.
—
excogitated
by
men
of
deplored
wits
.
—
Which
books
to
him
that
more
acutely
looks
into
them
,
and
into
the
canon
of
their
precepts
,
the
custome
of
rites
,
the
kind
of
words
,
and
characters
,
the
order
of
extruction
,
and
the
insulsate
phrase
,
doe
openly
bewray
themselves
,
to
containe
nothing
else
but
mere
toyes
,
and
impostures
;
and
to
be
pulcht
up
in
latin
Hims
by
the
forlorne
artificers
of
perdition
,
ignorant
of
all
ancient
Magick
,
out
of
certain
profane
observations
,
mixt
with
the
ceremonies
of
our
religion
,
many
unknown
names
and
seales
inserted
;
that
they
might
terrifie
the
rude
and
simple
,
and
be
an
amazement
to
the
sencelesse
,
and
such
as
know
not
good
Letters
.
—
But
this
is
the
reason
why
these
Goeticks
onely
make
use
of
evill
spirits
;
because
good
Angels
will
hardly
appeare
;
for
they
expect
the
command
of
God
,
and
assemble
not
but
with
men
of
clean
heart
,
and
holy
life
;
but
the
evill
ones
easily
exhibite
themselves
to
be
invoked
,
falsly
favouring
,
and
belying
a
divinity
,
are
alwaies
at
hand
,
to
deceive
by
their
subtilty
,
to
the
intent
they
may
be
worshipped
and
adored
.
Many
think
that
Theurgie
is
not
unlawfull
,
as
if
this
were
governed
by
good
Angels
,
and
a
divine
power
:
when
as
very
often
under
the
names
of
God
,
and
Angels
,
it
is
obstringed
with
the
fallacies
of
evill
spirits
.
—
Of
this
schoole
are
the
art
Almadel
,
the
art
Noterie
,
the
Pauline
art
,
the
art
of
Revelations
,
and
many
more
of
the
same
superstition
;
which
are
so
much
the
more
pernicious
,
as
to
the
unskilfull
they
seem
the
more
divine
.
The
Cabalie
is
an
art
(
as
is
reported
)
very
ancient
,
and
yet
the
name
hath
not
been
known
among
Christians
but
of
later
times
.
—
This
art
of
Cabalie
,
which
the
Hebrews
so
boast
of
,
I
sometimes
have
searched
with
much
labour
;
and
I
finde
and
confesse
it
to
be
nothing
else
but
a
meer
rapsodie
of
superstition
,
&
a
certain
theurgicall
magick
,
but
if
proceeding
from
God
(
as
the
Jews
boast
)
it
any
whit
conduced
to
the
perfection
of
life
,
to
the
salvation
of
men
,
to
the
worship
of
God
,
&
to
the
understanding
of
the
truth
,
verily
that
Spirit
of
truth
,
which
(
the
Synagogue
rejected
)
came
unto
us
to
teach
us
all
truth
,
would
not
have
concealed
it
from
his
Church
until
these
last
times
,
which
truly
knoweth
all
things
that
are
of
God
.
—
But
that
we
try
,
and
see
,
that
by
the
revolutions
(
as
they
call
them
)
of
this
art
,
wonderful
sentences
of
great
mysteries
are
wrested
out
of
sacred
Letters
;
the
whole
is
nothing
else
;
but
a
certain
playing
upon
Allegories
;
which
idle
men
,
busied
in
every
letter
,
point
and
number
(
which
this
tongue
,
and
the
manner
of
writing
easily
suffer
)
do
feign
&
refeigne
at
their
pleasure
.
—
Therefore
this
Cabalie
of
the
Iewes
is
nothing
else
but
a
certaine
pernicious
superstition
,
which
collecteth
,
divideth
,
transferreth
words
,
and
names
,
and
letters
scatteringly
placed
in
the
Scripture
;
and
as
they
list
making
one
thing
of
another
,
they
dissolve
the
parts
of
truth
,
the
speeches
,
the
inductions
,
and
making
parables
here
and
there
of
their
own
fictions
,
they
would
adopt
unto
them
the
words
of
God
,
defaming
the
Scriptures
,
saying
,
that
their
figments
do
consist
of
them
,
they
calumniate
the
Law
of
God
by
their
impudently
extorted
supputations
of
dictions
,
syllables
,
letters
,
numbers
;
they
attempt
to
inferre
violent
and
blasphemous
proofe
of
their
perfidiousnesse
.
Furthermore
,
being
puft
up
with
these
trifles
,
they
boast
themselves
to
finde
out
,
and
to
know
the
ineffable
mysteries
of
God
,
and
secrets
that
are
above
the
Scriptures
;
by
which
they
are
not
ashamed
to
lie
with
great
boldnesse
,
and
without
blushing
,
that
they
themselves
can
prophecy
and
work
miracles
and
mighty
works
.
But
let
us
return
unto
Magick
,
parcell
where
of
is
the
artifice
of
prestigious
things
,
that
is
,
of
illusions
;
which
are
only
done
according
to
appearance
,
by
which
Magicians
shew
phantasms
▪
play
many
miracles
by
circulatory
frauds
,
and
cause
dreams
:
which
is
done
not
so
much
by
Goeticall
incantations
,
imprecations
,
and
deceits
of
devils
;
as
also
by
certain
vapors
of
perfumes
,
lights
,
phyltres
,
collyries
,
alligations
,
and
suspensions
;
and
besides
by
rings
,
images
,
glasses
,
and
such
like
drugs
and
instruments
of
magicall
art
,
and
by
a
naturall
and
celestiall
vertue
.
Also
many
things
are
done
by
a
prompt
subtlety
and
industry
of
hand
;
of
which
sort
we
see
some
are
done
daily
by
Stageplayers
and
juglers
,
which
therefore
we
call
Chirosophists
,
that
is
,
slight-handed
.
—
And
now
,
by
what
hath
been
said
,
it
is
plaine
,
that
Magick
is
nothing
else
but
a
collection
,
or
compact
of
idolatry
,
Astrologie
,
and
superstitious
Medicine
.
And
now
also
there
is
,
by
Magicians
,
a
great
company
of
Hereticks
risen
up
in
the
Church
,
who
as
Iannes
and
Iambres
resisted
Moses
,
so
have
they
resisted
the
Apostolicall
truth
.
All
this
is
uttered
against
them
by
one
Arch
magician
,
I
mean
Cornelius
Agrippa
:
not
a
little
to
the
like
effect
might
be
collected
out
of
another
of
them
,
namely
Johannes
Trithemius
;
yea
undoubtedly
,
he
that
had
but
the
opportunity
to
peruse
their
Authors
(
old
,
and
of
late
)
needs
for
their
confutation
,
to
urge
them
with
no
more
,
then
their
own
confession
.
Onely
I
would
aske
of
them
this
one
thing
,
what
doe
they
think
of
this
one
Magician
,
for
this
one
act
of
his
?
Whether
doe
they
conceive
him
(
in
charity
)
to
have
thus
confessed
,
retracted
,
recanted
,
repented
returned
?
&c.
or
,
doe
they
uncharitably
account
him
for
it
,
to
be
humorous
,
cynicall
,
satyricall
,
invective
,
distracted
,
mad
,
male
content
,
&
c
?
And
whether
for
this
one
undertaking
of
his
will
they
have
him
called
a
Philosopher
,
a
Daemon
,
an
Heroe
,
a
God
,
all
things
,
or
nothing
?
Does
not
he
himselfe
tell
us
,
what
kind
of
censure
he
suspects
from
all
kinds
of
Mag-astro-mancers
?
Alas
(
quoth
he
)
with
how
many
of
their
machinations
will
they
oppugne
me
?
with
how
many
devices
will
they
assaile
me
?
with
what
ignominies
will
they
persecute
me
?
—
The
impious
Mathematician
will
prescribe
me
both
earth
and
heaven
—
The
sortilegious
Pythagorist
will
suppute
for
me
unlucky
numbers
.
The
pointing
Geomantick
will
cast
unhappy
figures
,
and
project
for
me
a
prison
,
and
sorrow
.
—
The
Fatall
Astrologers
will
threaten
any
hanging
,
and
by
a
slippery
turning
of
the
heavens
,
inhibit
my
ascent
to
the
Gods
above
.
The
menacing
Diviner
will
ominate
all
manner
of
evill
to
me
.
The
importunate
Physiognomist
will
defame
me
for
frigide
,
and
insufficient
.
The
doting
Metoposcopist
will
pronounce
me
for
a
brainsick
Asse
.
The
fatidicall
Chiromantist
will
divine
all
things
sinisterly
of
me
.
The
presaging
Aruspex
will
exaugurate
me
with
all
manner
of
ill
luck
.
The
portentous
Speculator
wil
send
revengefull
flames
of
Iupiter
,
and
fires
of
presaging
thunder
.
The
dusky
Oniropolist
,
or
Dream-teller
will
affright
me
with
nocturnall
Ghosts
and
Goblins
.
The
furious
Vaticinator
wil
deceive
me
with
an
ambiguous
Oracle
.
The
prodigious
Magicians
wil
transform
me
(
as
another
Apuleius
or
Lucian
)
not
into
a
golden
,
but
peradventure
into
a
dirty
Asse
.
The
black
Goeticke
wil
persecute
me
with
Spectres
and
Spirits
.
The
sacrilegious
Theurgist
wil
consecrate
my
head
to
the
Crows
,
or
perhaps
to
the
Jakes
.
The
circumcised
Cabalists
wil
imprecate
their
curse
upon
me
.
The
old
doting
praestigator
will
represent
me
as
an
headlesse
Eunuch
,
&c.
To
conclude
therefore
in
a
word
,
since
this
is
the
suspition
of
one
of
their
own
,
what
then
must
another
expect
from
them
?
But
(
God
be
blessed
)
we
are
taugh
to
discover
their
madnesse
,
and
despise
their
malice
,
by
a
better
light
,
and
strength
,
then
all
their
own
confessions
can
afford
us
.
CHAP.
XXVII
.
27.
From
observation
upon
Story
.
WHether
▪
besides
these
irrefragable
conclusions
in
generall
,
That
all
Histories
make
mention
of
Magicians
,
Astrologers
,
Mathematitians
,
Diviners
,
Sooth-sayers
,
&c.
doe
it
seldome
without
some
brand
of
infamy
both
upon
them
,
and
their
Arts.
That
these
kind
of
Artists
were
more
rife
in
Heathenish
,
then
in
Christian
;
in
Popish
,
then
in
Protestant
;
in
former
,
then
in
latter
times
,
and
stories
.
That
they
were
alwaies
most
busie
in
turbulent
and
distracted
times
,
and
affaires
;
as
in
warres
domestick
and
forraine
)
in
seditions
,
factions
,
schismes
,
&c.
That
when
or
where
their
divinations
and
presagings
were
most
received
;
it
was
no
little
presage
of
the
decay
of
Religion
,
and
of
a
declining
Church
.
That
those
Emperours
,
Kings
,
Princes
,
Magistrates
,
people
,
that
most
credited
,
or
favoured
them
,
were
most
unfortunate
in
the
end
.
That
the
proper
fruits
of
their
Schooles
,
Colledges
,
Societies
,
Religion
,
profession
,
practice
,
were
the
nourishing
of
Nations
in
Idolatry
,
superstition
,
sorcery
,
impiety
,
&c.
That
the
causes
of
mens
seeking
after
,
or
consulting
with
any
such
,
have
been
alwaies
some
depraved
passion
,
and
corrupt
affection
.
That
alwaies
men
of
the
greatest
learning
,
wisdome
,
valor
,
vertue
,
conscience
,
have
derided
and
despised
;
but
they
have
been
men
of
the
contrary
disposition
,
that
have
most
believed
,
or
feared
their
prognostications
,
or
predictions
.
That
after
a
Kingdom
,
or
land
had
smarted
in
a
long
delusion
of
their
divinations
and
impostures
:
they
themselves
smarted
at
last
,
by
severe
edicts
,
and
executions
.
I
say
,
besides
these
generals
;
whether
these
particular
observations
,
or
the
stories
they
are
grounded
upon
,
be
to
be
denied
as
not
true
;
or
to
be
avoyded
,
as
not
concerning
them
in
one
kind
or
another
?
And
yet
they
are
not
the
tenth
part
of
those
that
might
be
collected
,
and
thus
ordered
.
1.
Of
the
fabulous
erections
and
appellations
of
Starres
,
and
celestiall
Signes
;
such
as
the
Mag-astro-mancers
doe
make
use
of
,
in
their
erecting
of
Theames
,
or
Scheames
;
for
their
divining
prognostications
and
predictions
.
PHrixus
had
a
Golden
Sheep
,
or
a
Ramme
with
a
Golden
Fleece
,
given
him
by
his
father
,
or
else
by
his
mother
;
this
Ramme
nourished
him
;
and
speaking
with
mans
voyce
,
advised
him
of
sundry
perils
;
and
to
helpe
him
in
his
flight
,
flew
with
him
in
the
ayre
,
carrying
him
over
Hellespont
,
to
Colchos
:
then
was
this
Ramme
sacrificed
to
Iupiter
,
or
to
Mars
,
or
to
Mercury
;
and
the
skinne
or
fleece
hang'd
upon
an
Oake
or
an
Elme
;
in
the
Wood
,
Grove
,
or
Temple
of
Iupiter
,
or
of
Mercury
:
And
in
memoriall
of
all
this
,
it
was
by
prayer
obtained
of
Iupiter
,
that
the
Signe
Aries
,
or
the
Ramme
,
should
be
placed
among
the
Starres
.
All
that
can
here
be
credible
,
is
;
that
this
Phrixus
was
an
Astrologer
;
now
the
Astrologer
gave
an
occasion
to
the
Fable
;
and
the
Fable
to
the
setting
up
of
the
first
Signe
of
the
Zodiack
.
Iupiter
infinitely
taken
with
the
excellent
beauty
of
Europa
,
turn'd
himselfe
into
a
dainty
white
Bull
,
and
was
feeding
by
the
Sea
side
,
where
Europa
,
with
her
fellow
Virgins
,
used
to
walk
,
she
observing
and
admiring
the
unusuall
comelinesse
of
this
beast
,
went
aside
to
behold
it
,
fell
more
freely
to
stroke
it
,
gat
upon
the
back
of
it
;
and
by
this
wile
was
carried
over
Sea
into
Crete
,
and
there
ravished
.
Then
for
an
everlasting
memoriall
of
this
fact
,
Iupiter
placed
the
image
of
Taurus
among
the
Starres
:
and
Europa
obtained
that
one
part
of
the
world
might
be
called
after
her
name
.
Orion
arrogantly
boasting
of
his
cunning
and
power
to
kill
any
beast
,
Tellus
,
Latona
,
Diana
,
indigning
this
insolency
,
raised
up
a
Scorpion
that
slew
him
.
Scorpius
for
this
memorable
fact
,
was
taken
up
,
and
set
among
the
Starres
:
and
(
in
pitty
)
Orion
was
thither
referred
also
,
and
placed
next
to
Taurus
.
Ganymedes
a
beautifull
Boy
,
inordinately
loved
by
Iupiter
,
he
caused
an
Eagle
to
snatch
him
up
into
heaven
;
and
so
translated
him
among
the
Starres
;
to
make
that
Signe
which
they
call
Aquarius
.
Such
stories
of
Star-making
there
are
in
the
Poeticall
Fables
of
the
Pleiades
,
the
Hyades
,
the
Dolphin
,
the
Eagle
,
the
Swan
,
the
Goat
,
of
Castor
and
Pollux
,
of
Cassiope
and
Andromeda
,
of
Ariadnes
crown
,
of
Orpheus
his
Harp
,
of
the
Argonauts
ship
,
of
Silenus
his
Asse
,
and
the
Asses
Cribbe
,
&c.
2.
Of
the
Mythologicall
significations
of
Planets
;
which
are
not
onely
made
to
signifie
mens
morals
,
or
their
manners
;
but
their
fatals
also
,
or
their
lives
and
fortunes
.
SAturne
was
the
sonne
of
Coelus
and
Rbea
;
which
signifies
,
that
Time
began
with
the
agitation
and
motion
of
beames
and
the
Starres
.
Saturne
cut
off
his
fathers
genitals
:
This
signifies
time
consuming
her selfe
,
or
forgetting
her
own
beginning
rather
.
Iupiter
cuts
off
Saturnes
genitals
;
because
he
tempers
his
malice
,
or
maligne
influence
.
Saturne
covenants
with
his
brother
Titan
to
slay
all
his
sonnes
;
to
note
,
that
it
is
conspired
betweed
the
Sunne
and
Time
,
that
all
that
are
born
shall
haste
to
an
end
.
Saturne
devoures
his
own
sonnes
;
to
note
,
that
few
live
,
who
when
they
are
born
,
have
Saturne
dominant
in
their
horoscope
.
But
Saturne
did
onely
eate
up
his
male-children
,
not
his
females
:
is
he
therefore
not
so
malignant
in
the
birth
of
women
,
as
of
men
?
And
Saturne
was
couzened
by
his
wives
shifts
,
who
kept
some
of
his
male
children
from
his
greedy
tooth
;
yea
and
was
made
to
devoure
a
stone
instead
of
a
man
:
does
not
this
signifie
,
that
a
Planet
may
be
prevented
by
that
which
is
no
Planet
?
Saturne
vomited
up
again
all
that
he
did
eate
:
shewing
that
nature
repaires
that
by
generation
,
which
she
impaires
by
corruption
.
Saturne
turn'd
himselfe
into
a
horse
,
to
obtaine
his
love
,
or
indeed
his
lust
:
which
shews
what
furious
lust
they
are
prone
to
,
that
are
borne
under
this
cold
and
dull
Planet
.
Saturne
is
old
;
because
of
his
slow
motion
,
and
want
of
heat
.
He
hath
a
Sythe
in
his
hand
,
and
a
Serpent
by
him
;
because
he
is
a
retrograde
Planet
.
Jupiter
binds
him
,
deposes
him
,
casts
him
into
hell
:
and
all
this
is
but
a
figure
of
a
conjunction
depressing
,
infringing
,
or
tempering
his
malignant
influence
.
But
Iupiter
does
no
such
thing
,
but
rather
frees
,
and
restores
him
:
and
does
that
signifie
nothing
?
was
not
this
benigne
Planet
now
a
meanes
to
help
and
forward
his
malignity
?
But
Saturne
was
foretold
by
an
Oracle
that
his
own
sonne
should
depose
him
from
his
Kingdom
.
What
?
were
divining
Oracles
before
the
Planets
?
Or
indeed
,
are
there
not
over
the
Starres
that
can
foretell
their
fates
;
as
well
as
they
can
the
fates
of
others
?
In
short
,
the
Golden
age
was
under
Saturnes
raigne
:
why
then
is
he
made
so
maleficall
a
Planet
wheresoever
he
is
predominant
?
It
would
be
long
to
note
the
like
of
Iupiter
,
Mars
,
Sol
,
&c.
and
after
all
such
observation
,
the
question
at
last
would
return
to
this
:
whether
Mythology
or
Astrology
(
the
poeticall
,
or
the
speculatory
Fable
)
serves
most
,
to
make
one
another
good
,
or
more
significant
?
3.
Of
the
strange
,
uncouth
,
improbable
,
impossible
,
ridiculous
,
and
superstitious
causes
,
grounds
,
forms
,
prescripts
,
waies
,
means
,
and
instruments
,
whereby
to
acquire
the
Art
,
procure
the
power
,
and
prepare
unto
the
practice
of
Divinatory
,
Magick
and
Astrologie
.
MElampus
,
Tirefias
,
Thales
,
and
Apollonius
Tyanaeus
could
understand
the
voyce
or
language
of
Birds
.
The
latter
of
them
sitting
among
his
friends
,
seeing
many
Sparrowes
upon
a
tree
,
and
another
comming
in
chirping
to
the
rest
,
told
them
,
that
it
told
its
fellows
,
that
there
was
a
sack
of
Wheat
spilt
in
such
a
place
,
neere
the
City
;
and
they
going
to
see
,
found
it
so
.
But
how
learnt
Appollonius
this
rare
divining
art
?
why
peradventure
by
Democritus
his
prescript
,
who
named
the
Birds
,
whose
blood
being
mingled
together
would
produce
a
serpent
:
of
which
whosoever
would
eate
should
understand
the
voyces
of
Birds
.
Or
else
,
by
that
of
Hermes
,
who
saith
,
If
any
one
shall
goe
forth
to
catch
Birds
on
a
certaine
day
of
the
Kalends
of
November
;
and
shall
boyle
the
first
bird
that
he
catcheth
,
with
the
heart
of
a
Fox
:
that
all
that
shall
eate
of
this
bird
,
shall
understand
the
voyces
of
Birds
,
and
of
all
other
animals
.
Or
else
that
of
the
Arabians
,
who
say
,
that
they
shall
understand
the
meaning
of
bruits
;
who
shall
eate
the
heart
and
liver
of
Dragons
.
The
Sybils
,
the
Bacchides
,
and
Niceratus
the
Syracusan
,
and
Amon
,
were
by
their
naturall
melancholy
complexion
,
Prophets
,
and
Poets
.
—
Hesiod
,
Ion
,
Tynnichus
,
Calcinensis
,
Homer
,
and
Lucretius
,
were
on
a
sudden
taken
with
a
madnesse
,
and
became
poets
,
and
prophecied
wonderfull
and
divine
things
,
which
they
themselves
scarce
understood
.
—
Cornelius
Patarus
his
Priest
,
did
at
that
time
,
when
Cesar
and
Pompey
were
to
fight
in
Thessalia
,
being
taken
with
madnesse
,
foretell
the
time
,
order
,
and
issue
of
the
battle
.
How
great
heats
love
stirres
up
in
the
liver
and
pulse
,
Physitians
know
,
discerning
by
that
kind
of
judgement
,
the
name
of
her
that
is
beloved
.
So
Naustratus
knew
that
Antiochus
was
taken
with
the
love
of
Stratonica
.
When
a
mayd
at
Rome
died
the
same
day
that
she
was
married
,
and
was
presented
to
Apollonius
,
he
accurately
enquired
into
her
name
;
which
being
known
,
he
pronounced
some
occult
thing
,
by
which
she
revived
.
It
was
an
observation
among
the
Romans
,
in
their
holy
rites
,
that
when
they
did
besiege
any
City
,
they
did
diligently
enquire
into
the
proper
and
true
name
of
it
,
and
the
name
of
that
God
under
whose
protection
it
was
:
which
being
known
,
they
did
then
with
some
verse
,
call
forth
the
Gods
,
that
were
the
protectors
of
that
City
,
and
did
curse
the
inhabitants
thereof
,
and
so
at
length
,
their
Gods
being
absent
,
did
overcome
them
.
Vsyche
in
Apuleius
,
prayes
thus
to
Ceres
;
I
beseech
thee
by
thy
fruitfull
right
hand
,
I
embrace
thee
by
the
joyfull
ceremonies
of
harvests
,
by
the
quiet
silence
of
thy
chests
,
by
the
winged
Chariot
of
Dragons
thy
servants
,
by
the
furrows
of
the
Sicilian
earth
,
the
devouring
wagon
,
the
clammy
earth
,
by
the
place
of
going
down
into
cellars
at
the
light
nuptials
of
Proserpina
,
and
returnes
of
the
last
inventions
of
her
daughter
,
and
other
things
which
are
concealed
in
her
Temple
in
the
City
Eleusis
in
Attica
.
The
Aegyptians
,
and
Arabians
confirme
,
that
the
figure
of
the
Crosse
,
hath
very
great
power
,
and
that
it
is
the
most
sure
receptacle
of
all
the
celestiall
powers
,
and
intelligences
,
because
it
is
the
rightest
figure
of
all
,
containing
four
right
angles
,
and
it
is
the
first
description
of
the
superficies
,
having
longitude
and
latitude
;
and
they
said
it
is
inspired
with
the
fortitude
of
the
Celestials
.
Rabbi
Israel
made
certaine
cakes
,
writ
upon
with
certaine
divine
and
angelicall
names
,
and
so
consecrated
;
which
they
that
did
eate
with
faith
,
hope
,
and
charity
,
did
presently
breake
forth
with
a
spirit
of
Prophecy
.
Rabbi
Iohena
the
sonne
of
Iochabod
did
after
that
manner
enlighten
a
certain
rude
Countreyman
,
called
Eleazar
,
being
altogether
illiterate
,
that
being
compassed
about
with
sudden
brightnesse
,
did
unexpectedly
preach
such
high
mysteries
of
the
law
,
to
an
assembly
of
wise
men
,
that
he
did
even
astonish
all
that
were
neere
him
.
A
certain
man
called
Heruiscus
an
Aegyptian
was
endued
with
such
a
divine
nature
,
that
at
the
very
sight
of
Images
that
had
any
deity
in
them
,
he
was
forthwith
stirred
up
with
a
kind
of
divine
phrenzy
.
The
Sybil
in
Delphi
was
wont
to
receive
God
after
two
waies
:
either
by
subtill
spirit
,
and
fire
,
which
did
break
forth
somewhat
out
of
the
mouth
of
the
cave
,
where
she
sitting
in
the
entrance
,
upon
a
brazen
three-footed
stoole
,
dedicated
to
a
Diety
;
was
divinely
inspired
,
and
did
utter
prophecyings
;
or
a
great
fire
,
flying
out
of
the
cave
,
did
surround
this
prophetesse
,
stirring
her
up
,
being
filled
with
a
Deity
,
to
prophecy
;
which
inspiration
also
she
received
,
as
she
sat
upon
a
consecrated
seat
,
breaking
forth
presently
into
predictions
.
There
was
a
Prophetesse
in
Branchi
which
sate
upon
an
Extree
,
and
either
held
a
wand
in
her
hand
given
to
her
by
some
Deity
;
or
washed
her
feet
,
and
sometimes
the
hem
of
her
garment
in
the
waters
:
by
all
these
she
was
filled
with
divine
splendor
,
and
did
unfold
many
Oracles
.
In
the
Countrey
of
Thracia
there
was
a
certaine
passage
consecrated
to
Bacchus
,
from
whence
Predictions
and
Oracles
were
wont
to
be
given
:
the
Priors
of
whose
Temples
having
dranke
wine
abundantly
,
did
doe
strange
things
.
Amongst
the
Charians
also
,
where
the
Temple
of
Cl●vius
Apollo
was
,
to
whom
it
was
given
to
utter
divine
things
,
they
having
dranke
much
Wine
,
did
strange
things
.
There
was
also
a
propheticall
fountaine
of
Father
Achaia
,
constituted
before
the
Temple
of
Ceres
;
where
they
that
did
enquire
of
the
event
of
the
sick
,
did
let
down
a
Glasse
by
degrees
tied
to
a
small
cord
,
to
the
top
of
the
water
;
and
certaine
supplications
,
and
fumes
being
made
,
the
event
of
the
thing
did
appeare
in
the
glasse
.
There
was
also
not
farre
from
Epidaurus
,
a
City
of
Licaonia
,
a
deep
Fume
,
which
was
called
the
water
of
Iuno
,
into
which
cakes
of
Corn
being
cast
,
answers
were
given
fortunate
,
if
the
waters
did
quietly
retaine
what
was
cast
in
:
but
unhappy
,
if
they
did
as
it
were
scorning
of
them
,
cast
them
back
.
We
read
that
Hermes
,
Socrates
,
Xenocrates
,
Plato
,
Plotine
,
Heraclitus
,
Pythagoras
and
Zoroastes
,
were
wont
to
abstract
them selves
by
rapture
,
and
so
to
learne
the
knowledge
of
many
things
.
Also
there
was
in
Proconnesus
,
a
Philosopher
of
wonderfull
knowledge
,
called
Atheus
;
whose
soule
sometimes
went
out
of
the
body
,
and
after
the
visitation
of
places
farre
remote
,
returned
again
into
the
body
,
more
learned
.
Also
the
soule
of
Harman
Clezomenius
was
wont
to
wander
abroad
,
his
body
being
left
,
and
to
bring
true
tidings
of
things
very
farre
off
.
And
there
are
even
to
this
day
,
in
Norway
and
Lapland
very
many
who
can
abstract
themselves
three
whole
daies
from
their
body
,
and
being
returned
,
declare
many
things
which
are
afar
off
.
Amphiarus
the
Prophet
commanded
those
who
would
receive
Oracles
to
abstaine
one
whole
day
from
meat
,
and
three
daies
from
wine
;
that
the
soule
could
not
rightly
prophecy
unlesse
it
were
free
from
wine
.
It
was
a
custom
amongst
the
Antients
,
that
they
who
should
receive
Answers
,
certaine
sacred
expiations
,
and
sacrifices
being
first
celebrated
,
and
divine
worship
ended
;
did
religiously
lie
down
even
in
a
consecrated
chamber
,
or
at
least
in
the
skinnes
of
the
sacrifices
.
The
Rulers
of
the
Lacedaemonians
were
wont
to
lie
down
in
the
Temple
at
Pasiphae
that
they
might
dreame
.
The
same
was
done
in
the
Temple
of
Aesculapius
,
from
whom
true
dreames
were
thought
to
be
sent
forth
.
And
the
Calabrians
consulting
Podalyrius
,
the
sonne
of
Aesculapius
,
did
sleep
neere
his
Sepulchre
in
Lamb
▪
skinnes
:
for
so
doing
they
were
told
in
their
dreames
whatsoeuer
they
desired
to
know
.
There
was
formerly
at
Bura
a
town
in
Achaia
,
an
Oracle
of
Hercules
,
constituted
by
a
Chest
board
,
where
he
that
went
to
consult
of
any
thing
,
after
he
had
prayed
,
cast
foure
Dice
;
the
cast
of
which
the
Prophet
observing
,
did
finde
written
in
the
Chest
board
what
should
come
to
passe
.
There
was
once
at
Pharis
,
a
City
of
Achaia
,
in
the
middle
of
the
Market
,
a
statue
of
Mercury
;
where
he
that
went
to
receive
omen
,
did
,
Frankincense
being
fumed
,
and
candles
being
lighted
,
which
was
set
before
it
,
and
that
Countrey
Coyne
being
offered
on
the
right
hand
of
the
statue
,
whisper
into
the
right
eare
of
the
statue
,
whatsoever
he
would
demand
;
and
presently
,
his
eares
being
stopped
with
both
his
hands
,
did
make
haste
away
from
the
Market
place
;
which
when
he
was
past
,
did
presently
,
his
eares
being
opened
,
observe
the
first
voyce
he
did
heare
from
any
man
,
for
a
certaine
Oracle
given
unto
him
.
The
Pythagorean
Philosophers
,
being
taken
with
desire
of
Oracles
,
divine
praises
being
celebrated
,
did
wash
themselves
in
a
river
,
as
in
a
bathe
;
and
did
put
on
white
rayment
,
and
linnen
,
&c.
—
In
like
manner
,
the
Brachmanni
,
the
wise
men
of
the
Indians
,
were
wont
to
wash
themselves
naked
in
a
fountain
,
which
is
called
Dirce
in
Boeotia
,
their
heads
being
first
annointed
with
amber
drops
,
and
odors
fit
for
that
purpose
:
then
after
they
were
according
to
custome
sufficiently
cleane
,
they
were
to
goe
forth
about
noon
,
cloathed
in
white
linnen
,
with
a
white
attire
,
having
rings
on
their
fingers
,
and
staves
in
their
hands
.
In
like
manner
among
the
Gymnosophists
it
was
a
custom
to
wash
themselves
thrice
a
day
,
and
twice
in
the
night
,
in
cold
water
;
before
they
entred
into
the
holy
place
,
&c.
The
Brachmani
did
admit
none
to
their
Colledge
,
but
those
that
were
abstinent
from
wine
,
from
flesh
,
and
vices
:
saying
that
none
could
understand
God
,
but
they
that
emulate
him
by
a
divine
conversation
,
which
also
Phraortes
(
in
Philostratus
)
taught
the
lower
Indians
.
The
Priests
of
the
Athenians
,
who
are
called
in
Greek
Hierophantae
(
as
Hierome
reports
)
that
they
might
live
the
more
chastly
in
their
sacred
employments
,
and
might
follow
their
divine
affaires
without
lust
,
were
wont
to
castrate
themselves
,
by
drinking
of
Hemlock
.
Zoroastes
the
father
and
Prince
of
the
Magicians
,
is
said
to
attain
to
the
knowledge
of
all
naturall
and
divine
things
,
by
the
solitude
of
twenty
yeeres
;
when
he
wrote
,
and
did
very
strange
things
,
concerning
all
the
art
of
divining
and
sooth-saying
.
The
like
things
doe
the
writings
of
Orpheus
to
Musaeus
,
declare
him
to
have
done
in
the
desart
of
Thracia
.
So
we
read
that
Epimenides
of
Crete
,
because
learned
by
a
very
long
sleep
;
for
they
say
,
that
he
slept
fifty
yeeres
,
idest
,
to
have
laine
hid
so
long
.
Pythagoras
also
in
like
manner
to
have
laine
hid
ten
yeeres
:
and
Heraclitus
and
Democritus
for
the
same
cause
were
delighted
with
solitarinesse
.
The
Brachmanni
of
the
Indians
,
the
Magicians
of
the
Parsians
,
the
Gymnosophists
of
the
Aegyptians
,
the
Divines
of
the
Greekes
,
and
Chaldeans
which
did
excell
in
divine
secrets
;
did
apply
themselves
to
divine
vowes
and
prayers
,
and
thereby
did
effect
many
wonderfull
things
.
Abbot
Ioachim
proceeded
no
other
way
in
his
prophecies
,
but
by
formall
numbers
.
4.
Of
the
diabolicall
,
originall
,
and
obscure
,
and
spurious
Inventers
,
Authors
,
and
Tutors
,
to
praestigious
Magick
,
and
divining
Astrologie
.
THe
Delphian
Oracle
was
first
invented
by
a
Goat
;
and
that
s
the
reason
why
a
Goat
is
there
immolated
by
the
consulters
.
For
a
goat
looking
into
a
great
chink
or
cleft
of
the
earth
,
began
to
insult
with
strange
voyce
,
and
gesture
;
which
made
the
admiring
shepheards
peepe
in
too
,
and
so
were
corrupted
with
fury
to
prediction
.
The
fame
of
this
made
it
to
be
adjudged
an
earthly
oracle
,
and
so
a
Tripode
was
built
over
it
for
divination
.
It
was
first
ascribed
to
Tellus
,
Tellus
gave
it
to
Thenus
,
and
Thenus
to
Apollo
.
Tages
the
nephew
of
Iupiter
,
the
sonne
of
a
Genius
,
or
a
Divel
,
yea
an
evill
Genius
,
or
a
Divel
himselfe
,
taught
the
Hetrurians
the
aruspicinall
discipline
,
or
the
art
of
divining
.
For
,
as
a
certaine
Plowman
was
plowing
in
the
Tarquinian
field
,
there
suddenly
starts
up
from
under
a
clod
,
this
Tages
,
in
the
forme
of
a
little
child
,
and
spake
to
the
Plowman
:
at
which
he
astonished
,
cried
out
;
whereupon
in
came
all
the
Hetrurians
;
and
then
he
taught
them
this
art
or
discipline
for
the
space
of
six
houres
together
,
and
they
wrote
it
from
his
mouth
;
and
so
he
died
,
or
disappeared
.
Some
say
that
this
Tages
was
onely
a
base
obscure
fellow
,
and
that
he
grew
famous
on
a
sudden
,
from
the
art
of
divining
.
Sosipatra
a
prophetesse
,
the
wife
of
Aedesius
the
Sophister
,
had
two
Daemons
in
the
form
of
old
men
,
that
taught
her
the
secrets
of
Magick
,
for
the
space
of
five
yeeres
together
.
A
strange
old
woman
came
to
Tarquin
the
proud
,
and
offered
him
nine
books
to
sale
(
which
she
said
were
divine
Oracles
)
and
asking
him
a
huge
price
for
them
,
the
King
laught
at
her
,
for
making
so
monstrous
a
demand
:
whereupon
she
burnt
three
of
them
before
his
face
,
and
still
asked
the
same
price
for
the
rest
;
at
which
the
King
laughed
so
much
the
more
;
then
burning
other
three
,
and
yet
bating
nothing
of
her
former
price
,
the
King
conceived
there
might
be
some
rare
thing
contained
in
them
,
and
bought
the
last
three
at
the
same
rate
:
and
so
the
woman
went
out
,
and
was
never
seen
after
by
any
.
Now
these
books
they
kept
as
divinatory
Oracles
,
to
be
consulted
as
occasion
served
.
One
hath
a
pretty
Apologue
to
this
effect
:
A
light
giddy
huswife
,
Dame
vanity
,
stole
into
the
bed
of
a
wilde
youth
called
Sir
Curiosity
;
and
betwixt
them
both
was
begotten
a
many-faced
Elfe
,
called
Magick
:
and
fearing
lest
the
Lady
Truth
should
cause
it
to
be
strangled
as
soon
as
it
was
born
,
for
a
monster
;
the
two
sureties
of
it
,
or
guardians
,
Grandsire
Impudence
,
and
Grandame
Superstition
,
having
wrapt
it
up
in
the
mantle
of
an
old
crone
,
called
Difficulty
,
and
her
waiting
puzzle
named
Jill
Hard-trifle
attending
upon
it
;
they
committed
it
to
nurse
to
a
prodigious
Hagge
,
that
hight
Praestigie
:
she
carried
it
up
and
down
to
the
blind
houses
of
Gaffer
Ignorance
and
Gammer
Folly
;
in
whose
families
it
has
lurkt
ever
since
,
entertained
onely
by
a
fond
Gossip
,
called
Credulity
;
where
it
still
keeps
in
(
like
an
Owle
)
all
the
day
time
of
Truth
and
Peace
;
and
never
dares
to
peep
abroad
,
but
in
the
twilight
of
Error
and
Distraction
.
From
the
sect
of
the
Grecians
have
proceeded
all
these
books
of
Darknesse
,
which
Vlpianus
the
Lawyer
calls
books
disallowed
to
be
read
,
and
forthwith
appointed
them
to
be
destroyed
.
Of
which
sort
the
first
is
Zabulus
reported
to
invent
,
who
was
given
to
unlawfull
Arts
:
then
Barnabas
a
certain
Cyprian
.
And
now
in
these
daies
,
there
are
carried
about
books
with
feined
titles
;
under
the
names
of
Adam
,
Abel
,
Enoch
,
Abraham
,
Solomon
;
also
Paul
,
Honorius
,
Cyprianus
,
Albertus
,
Thomas
,
Hierome
,
and
of
a
certain
man
of
Yorke
;
whose
toyes
Alphonsus
King
of
Castile
,
Robert
an
Englishman
,
Bacon
,
and
Apponus
,
and
many
other
men
of
deplored
wit
,
have
foolishly
followed
.
Moreover
they
have
not
made
Men
onely
,
and
Saints
and
Patriarks
,
and
the
Angels
of
God
,
the
Authours
of
such
execrable
opinions
,
but
they
boast
also
that
these
books
were
delivered
by
Raziel
and
Raphael
the
angels
of
Adam
and
Tobias
,
which
books
openly
betray
themselves
,
to
him
that
looks
narrowly
into
them
,
&c.
Peter
(
in
●lement
)
deduces
this
art
from
the
prevaricating
Angels
;
proving
,
how
they
taught
men
,
that
the
Divels
doe
obey
mortall
men
,
according
to
certaine
arts
,
and
may
be
compelled
thereunto
,
that
is
,
by
magicall
invocations
.
C
ham
the
sonne
of
Noa●
,
delivered
the
ill
found
out
discipline
of
Magick
art
,
to
a
certaine
sonne
of
his
,
called
Misrai●
(
from
whom
is
derived
the
race
of
the
Aegyptians
,
Babylonians
,
and
Persians
)
him
the
Nations
that
then
were
,
called
Zoroaster
,
the
first
author
of
the
admired
magicall
art
.
His
master
in
this
vanity
,
was
Ayovax
or
Azovax
&c.
Methodius
writeth
,
that
in
the
340
yeere
of
Jared
there
arose
the
inventors
of
the
evil
art
,
men
full
of
all
wickedness
,
of
the
sonnes
of
Cain
:
as
Iabeth
,
and
Tholuscoll
,
the
sonnes
of
Lamech
,
who
was
blind
;
in
the
time
of
whose
dominion
the
divel
perverted
them
to
all
kind
of
Magicall
arts
.
Zabulus
and
Zamolxis
addicted
to
unlawfull
arts
,
first
invented
,
or
rather
propagated
it
,
so
as
that
without
doubt
it
might
be
determined
for
issuing
from
their
father
the
Divel
.
There
followed
their
steps
Almadal
,
Alchiudus
,
and
Hipochus
,
from
the
root
of
the
Arabians
;
Apus●herus
,
Za●atus
,
and
Cobares
,
among
the
Medes
;
Marmaridius
,
among
the
Babylonians
;
Zarmoce●das
among
the
Assyrians
;
Abbaris
among
the
Hyperboreans
;
Thespetion
among
the
Aethiopians
;
Arunphis
among
the
Aegyptians
;
Julian
among
the
Chaldaeans
,
called
the
Thaurgists
,
&c.
Besides
the
spurious
,
fictitious
,
and
ascriptitious
books
of
Adam
,
Abel
,
Enoch
,
Abraham
,
Moses
,
Aaron
,
Daniel
,
Solomon
,
Zacharias
,
Paul
,
&c.
St.
Augustine
(
oh
horrour
of
blasphemy
!
)
reports
certaine
foolish
,
wretched
Pagans
,
(
affected
themselves
to
magicall
art
)
to
have
boasted
that
they
had
seen
and
read
books
of
Magicall
art
written
by
Christ
himselfe
;
and
by
an
epistolary
title
directed
to
Peter
and
Paul
:
affirming
that
by
the
arts
therein
contained
,
he
did
all
those
miracles
for
which
he
was
so
famous
.
But
the
Father
bids
shew
those
books
they
spake
of
;
and
askes
if
they
by
them
can
learn
to
doe
as
he
did
?
and
withall
proves
against
them
,
That
Christ
himselfe
wrote
no
booke
at
all
;
that
he
need
not
write
to
Peter
,
because
he
was
alwaies
with
him
;
that
he
could
not
write
to
Paul
,
because
he
was
not
called
till
after
his
passion
;
and
that
he
would
not
write
of
Magick
,
because
it
was
contrary
to
his
doctrine
;
and
that
even
his
enemies
were
thus
convinc't
how
venerable
and
vertuous
the
name
of
Christ
was
;
in
that
they
thought
and
sought
to
winne
the
waight
of
authority
to
such
their
execrable
arts
,
by
commentitiously
prefixing
his
most
glorious
name
.
Cassandra
desperately
loved
by
Apollo
,
and
importunately
solicited
by
him
,
would
not
consent
,
unlesse
he
would
first
bestow
upon
her
the
gift
of
Divination
.
Which
the
credulous
lover
soon
granted
;
but
she
having
already
obtained
her
desire
,
refused
to
stand
to
her
promise
,
for
the
satisfaction
of
his
.
This
the
divining
God
could
not
foresee
;
yet
indigning
to
finde
himselfe
so
deluded
,
because
he
could
not
recall
such
his
fatall
gift
,
he
laid
this
curse
upon
it
,
That
whatsoever
she
vaticinated
,
she
should
not
be
believed
.
Let
it
be
a
curse
to
the
predictors
not
to
be
believed
:
surely
it
is
a
blessing
to
Christians
not
to
believe
them
.
And
believe
them
who
list
,
whose
originall
endowment
was
from
a
lust
.
The
first
man
that
themselves
confesse
to
have
attained
to
the
skill
of
a
Prophet
in
Tharsus
,
was
a
silly
Shepheard
;
having
only
so
much
wit
,
as
taught
him
to
take
advantage
of
the
follies
of
his
Countreymen
.
Others
say
,
the
first
Prophet
of
this
kind
was
found
by
chance
in
an
old
vault
,
in
Hetruria
:
without
knowledge
either
of
his
name
,
his
dwelling
,
or
the
mean
that
conveyed
him
thither
.
When
began
the
motions
of
the
Starres
,
and
accordingly
the
genethliacall
way
to
be
known
?
was
it
not
after
Theatis
the
Aegyptian
?
or
else
,
as
some
say
,
after
Atlas
,
the
prop
and
supporter
of
the
heavens
?
The
Originall
and
foundation
of
Magicall
and
Astrologicall
arts
,
is
yet
more
dubious
and
fabulous
,
from
the
false
opinions
and
impossible
,
about
the
time
of
the
worlds
beginning
,
and
computation
of
the
yeeres
thereof
.
Apuleius
was
of
opinion
,
that
the
world
,
and
men
,
and
arts
therein
,
were
from
eternity
.
And
being
destroyed
by
flouds
and
conflagrations
,
(
in
some
parts
,
but
not
all
)
were
repaired
,
but
not
created
.
The
Indians
boasted
of
men
living
long
before
Adam
;
and
that
they
could
name
who
was
Adams
father
and
master
.
The
Aegyptians
fained
,
that
they
had
a
story
in
letters
comprehending
thirteen
thousand
yeeres
.
The
Chaldaeans
dotingly
gloried
,
that
they
had
monuments
of
Astrology
,
containing
foure
hundred
and
seventy
thousand
yeeres
.
Plato
accounts
many
thousands
of
ages
to
have
been
past
,
since
the
existence
of
the
world
;
and
induces
an
Aegyptian
Priest
talking
with
Solon
,
and
affirming
,
that
Athens
of
the
Greekes
,
and
Sais
of
the
Aegyptians
,
were
built
,
one
nine
,
the
other
eight
thousand
yeeres
before
their
time
.
The
Aegyptians
fained
that
the
Starres
,
from
their
first
originall
,
had
four
times
runne
their
courses
,
(
and
the
Stars
doe
not
once
absolve
their
course
but
in
36000
yeeres
)
and
that
the
Sunne
had
twice
set
where
it
now
rises
:
and
that
their
Kings
,
to
Ptolomy
,
had
raigned
there
above
seventy
thousand
yeeres
:
and
that
for
more
then
an
hundred
thousand
yeeres
,
Aegypt
had
been
skilfull
in
comprehending
the
way
of
the
Starres
.
The
Indians
bragd
of
their
historicall
monuments
,
that
from
the
time
of
Liber
Pater
to
Alexander
the
great
,
there
were
an
hundred
fifty
and
three
Indian
Kings
;
through
▪
the
space
of
six
thousand
foure
hundred
and
two
yeeres
,
and
three
moneths
.
The
Chaldaeans
,
from
their
first
observation
of
the
Starres
,
to
Alexanders
time
,
number
foure
hundred
thousand
yeeres
.
Pliny
reports
from
Eudoxus
,
that
Zoroaster
lived
six
thousand
yeeres
before
Platoes
death
.
Hernippus
saith
the
same
man
was
five
thousand
yeeres
before
the
Trojane
warre
.
Betwixt
Vulcan
the
sonne
of
Nilus
the
Aegyptian
and
Alexander
of
Macedon
,
were
(
they
say
)
forty
eight
thousand
,
eight
hundred
sixty
three
yeeres
:
in
which
time
there
hapned
three
hundred
seventy
three
Defects
or
Ecclipses
of
the
Sunne
,
and
eight
hundred
thirty
two
of
the
Moon
.
The
Aegyptians
record
in
their
annals
above
thirteen
thousand
ages
of
yeeres
,
and
three
hundred
and
thirty
Kings
before
Amesis
.
Betwixt
Osiris
,
and
Isis
,
and
Alexander
of
Macedon
,
some
reckon
ten
thousand
,
others
twenty
three
thousand
yeers
.
Other
fable
the
Gods
,
and
Heroes
to
have
raigned
there
no
lesse
then
eighteen
thousand
,
and
men
little
lesse
then
fifteen
thousand
yeeres
,
unto
the
hundred
and
eighty
olimpiad
.
Alexander
in
an
Epistle
to
his
mother
Olympias
,
wrote
the
narration
of
a
certaine
Aegyptian
Priest
insinuating
the
Kingdom
of
the
Assyrians
,
to
exceed
five
thousand
yeeres
:
the
Empire
of
the
Persians
and
Macedonians
unto
Alexander
,
more
then
eight
thousand
yeeres
.
The
Assyrians
,
through
the
vastnesse
and
plainnesse
of
their
Region
,
whence
they
might
on
all
parts
behold
the
trajections
and
motions
of
the
Starres
;
these
being
noted
they
first
committed
to
memory
what
was
thereby
signified
to
every
one
;
in
which
Nation
the
Chaldaeans
(
so
called
not
from
their
art
,
but
their
countrey
)
by
continuall
observation
of
the
Stars
,
are
thought
to
have
made
the
science
,
whereby
it
might
be
predicted
what
should
befall
every
one
,
and
with
what
fate
every
one
was
born
.
5.
Of
Paganish
Oracles
,
founded
upon
the
starres
,
founding
divinatory
Magicke
,
and
Astrologie
,
confounded
by
Divinity
,
and
Christianity
.
A
Certaine
big-bellied
woman
enquiring
of
Apollo
,
whether
it
was
a
male-child
,
or
a
female
,
that
she
went
withall
,
and
should
bring
forth
?
he
answered
a
female
;
declaring
that
he
had
perceived
so
much
from
the
time
of
her
conception
,
saying
,
thou
mayst
not
hope
for
a
male-child
,
seeing
the
Moone
is
darkned
by
the
rayes
of
Venus
.
To
another
,
enquiring
as
concerning
his
health
,
it
was
answered
(
by
the
course
of
the
Starres
predicting
sicknesses
)
that
his
lungs
were
vexed
with
ill
humours
;
because
Saturne
was
pressed
with
unevennesse
or
roughnesse
,
either
in
leaping
,
or
speaking
.
In
answer
to
another
,
Thy
fatall
day
(
quoth
he
)
is
at
hand
:
because
Saturne
and
Mars
have
both
agreed
together
to
determine
it
.
Apollo
himselfe
being
interrogated
by
a
certain
Souldier
,
why
he
laboured
so
hazzardous
a
thing
as
the
fatation
of
a
mans
free
will
?
answered
,
because
genethliacall
Mars
so
stirred
him
up
:
or
else
thus
,
why
he
laboured
under
such
hazzard
or
perill
himselfe
?
because
fatiduall
Mars
had
stirred
up
such
a
thing
against
his
fatiduall
Oracle
.
For
thus
tamely
they
took
their
own
fatations
;
and
confessed
they
were
not
able
to
defend
their
own
Temples
from
firing
.
Pythius
Apollo
contended
,
that
fates
might
be
dissolved
by
maleficall
arts
.
For
when
one
enquired
,
why
he
was
judged
of
Apollo
as
unapt
for
any
thing
?
and
what
was
to
be
done
,
whereby
he
might
be
received
as
fit
for
something
?
It
was
answered
by
the
Oracle
,
that
the
force
of
the
Fates
did
hinder
him
,
and
yet
he
might
avoyd
that
by
Magicall
arts
.
Porphyrius
confesseth
,
that
the
gods
will
lye
,
saying
,
that
an
exquisite
knowledge
of
things
future
,
is
not
onely
incomprehensible
to
men
,
but
to
many
of
the
gods
.
Neverthelesse
did
they
not
alwaies
lie
or
their
own
accord
;
but
were
wont
to
predict
,
that
they
themselves
could
not
answer
truly
;
and
yet
men
out
of
their
madnesse
,
would
obstinately
compell
them
to
answer
.
Therefore
Delphick
Apollo
,
when
the
affection
,
or
disposition
of
the
Heavens
,
and
the
continent
was
so
,
that
he
could
not
foresee
the
truth
:
forbeare
(
said
he
by
his
diviner
)
this
forcible
urging
,
and
utter
not
those
powerfull
words
;
for
I
shall
tell
false
,
if
thou
thus
compellest
.
And
in
another
answer
,
the
way
of
the
Starres
(
saith
he
)
afford
me
to
say
nothing
to
day
.
Where
is
the
Delphian
Oracle
,
that
men
did
so
religiously
adore
?
where
is
Apollo
Pythius
,
or
Clarius
?
where
is
Iupiter
Dodonaeus
?
The
Delphicke
Oracle
truly
is
related
to
have
been
thrice
burnt
by
the
Thracians
;
yet
was
not
that
calamity
once
foreseen
or
foretold
by
Apollo
himselfe
.
We
have
heard
the
same
of
Jupiter
Capitoline
,
in
the
time
of
Ptolomy
,
when
the
Temple
of
Vesta
was
also
burnt
.
That
great
Image
of
Jupiter
,
which
they
say
was
the
glory
as
it
were
of
all
Greece
,
in
the
time
of
Julius
Caesar
burned
,
being
from
above
stricken
with
thunder
and
lightning
in
the
Olympick
bickerings
.
And
in
more
ancient
times
,
they
say
the
Capitoline
Temple
was
burnt
:
and
Pantheus
is
said
to
be
cast
down
and
destroyed
with
thunder
and
lightning
:
and
we
are
not
ignorant
,
how
the
Sacrary
of
Serapis
in
Alexandria
was
burnt
in
like
manner
.
Augustus
Caesar
consulting
the
Oracle
of
Apollo
Pythius
,
about
the
succession
in
the
Empire
,
it
gave
no
answer
thereunto
:
and
being
importuned
to
give
a
reason
of
its
silence
,
answered
to
this
effect
:
That
an
Hebrew
child
,
a
Ruler
of
the
Gods
themselves
,
had
commanded
him
to
depart
that
place
,
and
get
him
down
to
Hell
.
Aemilianus
the
Rethorician
was
heard
to
report
,
that
his
Father
sailing
towards
Italy
,
about
the
Isles
which
they
call
the
Echinades
,
the
wind
lying
still
,
towards
night
they
came
neere
to
Paxas
;
and
they
that
sailed
being
more
attently
vigilant
,
on
a
sudden
was
heard
a
great
voyce
from
the
Isle
Paxas
,
calling
on
one
Thraemnus
(
now
this
Thraemnus
was
an
Aegyptian
,
and
Governour
of
that
ship
)
they
all
wondred
,
but
he
answered
not
till
the
third
call
,
and
then
it
cryed
louder
thus
:
When
thou
commest
neer
the
Fenne
,
proclaime
,
that
great
Pan
is
dead
.
Which
being
heard
,
all
of
them
were
stricken
with
great
feare
,
and
doubted
whether
they
should
obey
that
voyce
or
not
;
at
length
they
approved
this
counsell
of
Thraemnus
the
Governour
,
that
if
the
winds
blew
faire
and
prosperous
,
they
would
say
nothing
;
but
if
the
Sea
were
calme
,
and
the
winds
ceased
when
they
came
in
that
very
place
,
then
there
was
no
concealing
of
what
they
had
heard
.
Now
when
they
were
neer
the
fenne
,
&
no
wind
stirring
,
Thraemnus
looking
into
the
Sea
,
pronounced
with
a
loud
voyce
,
as
he
had
heard
,
Great
Pan
is
dead
.
Which
being
proclaimed
,
there
was
presently
heard
many
and
great
and
strange
groanes
.
As
soon
as
they
came
to
Rome
,
the
rumour
hereof
filled
the
whole
City
,
so
that
Tiberius
sent
for
Thraemnus
to
confirme
the
truth
thereof
.
—
Then
Demetrius
told
his
story
,
Beyond
Britaine
there
are
many
desolate
Islands
,
some
of
which
are
dedicated
to
Daemons
and
Heroes
:
and
I
sailed
(
said
he
)
towards
an
Isle
neere
to
Britaine
;
where
there
are
few
inhabitants
,
but
all
accounted
hallowed
by
the
Brittaines
:
As
I
was
there
,
a
great
tempest
arose
in
the
ayre
,
with
stormes
and
lightnings
that
made
us
all
afraid
:
which
thing
the
Islanders
said
,
fell
out
,
because
some
of
the
Daemons
,
and
Heroes
were
dead
.
The
grave
Author
gives
this
note
upon
them
,
that
these
things
were
said
,
and
done
in
the
time
of
Tiberius
;
in
which
time
our
Saviour
was
conversant
upon
earth
,
and
then
both
silenced
and
expelled
Devils
.
6.
Of
the
Magicall
Oracles
,
and
or
aculous
Magicians
,
the
causes
of
all
Idolatry
;
especially
that
inhumane
abhomination
of
humane
Sacrifices
,
or
immolations
.
THe
Rbodians
did
sacrifice
a
man
to
Saturne
;
which
they
afterwards
willing
to
mitigate
,
did
reserve
unto
those
Saturnials
,
one
condemned
to
death
;
whom
,
being
loaden
with
Wine
,
they
immolated
at
that
feast
.
In
the
I
le
Salamis
,
which
of
old
time
they
called
Coronea
,
untill
the
time
of
Diomedes
,
a
man
was
slaughtered
to
Agravala
the
daughter
of
Cecrops
:
afterwards
in
the
Temple
of
Pallas
,
Agravala
and
Diomedes
(
one
of
the
three
)
a
man
was
immolated
;
whom
led
by
youths
about
the
altar
,
at
length
was
smitten
by
the
Priest
with
a
speare
,
and
so
laid
upon
the
fire
and
burnt
;
which
thing
Dyphilus
the
King
of
Cyprus
(
in
the
time
Sele●cus
)
abhominating
,
appointed
that
not
a
man
,
but
an
Ox
should
be
sacrificed
to
Diomedes
.
Amongst
the
Aegyptians
in
Heliopolis
they
sacrificed
men
.
To
Juno
they
sacrificed
three
in
a
day
.
To
Dionysius
called
Omadius
,
by
those
of
Chios
,
a
man
was
sacrificed
,
being
cruelly
torn
in
pieces
.
The
Lacedaemonians
were
wont
to
sacrifice
a
man
to
Mars
.
The
Phaenicians
,
in
the
calamities
of
warre
,
and
pestilence
,
were
wont
to
immolate
their
dearest
friends
to
Saturne
.
The
Curetes
sacrificed
of
old
their
children
to
Saturne
.
In
Laodicea
of
Syria
a
Virgin
was
offered
to
Pallas
.
The
Arabians
every
yeere
sacrificed
a
child
,
and
buryed
it
under
the
Altar
.
All
the
Graecians
commonly
immolated
a
man
before
they
went
out
to
warre
.
In
the
great
City
of
Latinus
,
a
man
was
sacrificed
upon
the
solemnity
of
Jupiter
.
Not
onely
in
Arcadia
,
to
Pan
Lyceus
;
nor
in
Cartbage
,
to
Saturne
;
but
all
men
in
common
,
upon
the
appointed
day
of
sacrificing
a
man
did
sprinkle
the
Altar
with
mans
blood
.
It
was
the
manner
of
the
Ancients
in
great
calamities
,
&
dangers
,
that
the
Prince
of
the
Nation
,
or
City
should
give
up
the
best
beloved
of
his
children
to
a
vengefull
divell
,
as
a
reward
of
redemption
,
and
mystically
to
slaughter
him
so
delivered
up
.
Saturnus
the
King
of
that
Region
which
the
Phaenicians
call
Isracl
,
who
after
he
had
put
off
man
,
being
brought
to
the
starre
of
Saturne
,
having
a
deare
and
onely
sonne
of
Anobret
his
new
married
Spouse
,
called
I●ud
(
for
so
the
Phaenicians
call
an
onely
sonne
)
because
the
City
was
pressed
with
a
most
great
and
dangerous
warre
;
Him
,
clad
in
regall
ornaments
,
he
offered
upon
the
Altar
built
and
prepared
to
that
purpose
.
Aristomenes
Messenius
sacrificed
three
hundred
at
once
to
Jupiter
,
whom
they
call
Ichometes
;
among
whom
Theopompus
the
King
of
the
Lacedaemonians
was
a
Noble
and
Regall
Hoste
.
The
Tauroscythians
whatsoever
stranger
they
took
(
and
they
took
many
,
driven
thither
by
tempest
)
they
were
wont
forthwith
to
sacrifice
them
to
Diana
.
In
Pella
a
City
of
Thessalia
a
man
of
Achaia
was
sacrificed
every
yeere
to
Peleus
,
and
Chirou
.
The
Cretians
did
immolate
a
man
to
Iupiter
.
The
Lesbians
to
Dionysius
.
The
Phocensians
to
Diana
.
Here●hteus
the
Atticke
,
and
Macharius
the
Roman
,
one
sacrificed
his
daughter
to
Proserpina
,
the
other
to
a
Daemon
his
defensor
.
Jupiter
and
Apollo
is
said
to
have
brought
great
calamity
upon
Italy
,
because
the
tenth
part
of
men
was
not
sacrificed
to
them
.
The
Pelasgi
,
and
the
Aborigenes
,
the
earth
being
fruitlesse
,
vowed
to
sacrifice
to
Iupiter
,
and
Apollo
,
the
tenth
part
of
all
that
should
be
born
.
The
Celti
,
and
almost
all
the
more
Easterly
people
did
sacrifice
by
homicide
.
Saturne
was
angry
with
the
Carthaginians
,
because
whereas
formerly
they
had
sacrificed
to
him
,
the
more
excellent
of
their
sonnes
;
afterwards
they
immolated
to
him
infants
privily
bought
,
and
obscurely
educated
,
instead
of
their
children
:
whereupon
to
appease
him
,
they
publiquely
sacrificed
to
him
two
hundred
of
their
most
Noble
young
men
.
The
Athenians
being
afflicted
with
famine
,
because
of
the
slaughter
of
Androgeus
,
and
flying
to
the
Gods
for
helpe
,
Apollo
did
not
answer
,
that
the
Gods
were
to
be
pacified
with
righteousnesse
,
humanity
,
repentance
,
or
contrition
:
but
he
adding
death
to
death
,
and
plague
to
plague
,
and
cruelty
to
cruelty
,
commanded
that
seven
males
,
and
as
many
females
,
(
not
infants
,
but
men
grown
)
should
every
yeere
be
sent
into
Creet
,
and
there
sacrificed
.
Cepheus
King
of
the
Aethiopians
,
and
●assiope
his
wife
,
had
one
onely
daughter
,
named
Andromeda
;
in
his
time
a
huge
sea
monster
infested
the
Countrey
;
whereupon
they
consulting
the
Oracle
for
remedy
;
answer
was
returned
,
that
could
not
be
,
till
Andromeda
was
exposed
to
that
monster
to
be
devoured
.
Thus
cruel
were
the
Stars
to
those
,
that
afterwards
were
made
Stars
themselves
.
Tiresias
promised
victory
to
the
Thebanes
;
but
upon
this
condition
,
that
the
sonne
of
Creon
should
be
sacrificed
as
a
victime
for
his
Countrey
.
Chalcas
did
vaticinate
or
prognosticate
the
destruction
of
Troy
;
but
upon
the
successe
,
enjoyned
that
Iphigenia
the
daughter
of
Agamemnon
should
be
immolated
.
The
Delphian
Oracle
being
consulted
about
a
great
plague
grassating
among
the
Ionians
,
it
was
answered
,
that
it
could
not
be
remedied
,
unlesse
Menelippus
and
Cometho
;
and
not
onely
so
,
but
unlesse
a
young
man
,
and
a
mayd
,
were
yeerely
offered
up
at
Diana's
altar
.
The
Messenians
consulting
about
some
issue
of
their
long
warre
with
the
Lacedaemonians
,
it
was
predicted
that
theirs
should
be
the
victory
,
but
upon
this
condition
,
that
they
should
sacrifice
an
incorrupted
virgin
of
the
Aepytidaean
family
unto
their
God
:
whereupon
Aristodemus
,
to
gratifie
his
Countrey
,
destinated
his
onely
daughter
to
the
immolation
.
After
the
death
of
Julian
the
apostate
,
there
was
found
in
Antioch
sundry
heads
,
and
carcases
of
men
,
women
,
and
children
,
hidden
in
chests
,
wells
,
pits
,
and
other
secret
holes
;
all
which
he
had
idolatrously
,
and
barbarously
caused
to
be
slaine
for
Necromancy
and
divinations
sake
.
Especially
in
Carras
,
in
the
Temple
,
where
he
had
performed
his
execrable
abomination
,
immediately
before
his
going
into
Persia
,
and
had
straitly
commanded
,
that
the
doores
should
be
kept
lockt
,
and
none
to
enter
in
till
his
return
.
There
was
found
a
woman
hanged
up
by
the
haire
of
the
head
,
her
hands
cut
off
,
and
her
belly
ript
up
;
and
all
to
vaticinate
and
ariolate
his
Persian
Victory
.
Such
like
anthropomanticke
Sacrifices
were
used
by
Mithridates
,
Heliogabalus
,
&c.
by
the
Druides
among
the
French
;
by
the
Gothes
to
their
God
Odben
;
and
by
the
Sclavonians
to
their
great
God
Swantmith
,
and
more
efficacious
in
answers
;
to
whom
they
were
accustomed
to
sacrifice
a
Christian
every
yeere
.
In
the
Taurican
Region
,
where
Tho●s
was
King
,
it
was
a
law
of
their
sacrifices
,
that
whatsoever
stranger
came
thither
,
especially
they
that
were
cast
upon
their
shore
,
should
be
slain
as
a
victime
to
Diana
Taurica
.
Idomeneus
King
of
the
Cretians
,
returning
to
his
own
Countrey
,
from
the
Trojane
warre
,
Neptune
sent
such
a
tempest
,
that
he
was
constrained
to
vow
a
Sacrifice
unto
him
,
the
first
creature
that
met
him
,
as
he
came
out
of
his
ship
:
now
his
owne
sonne
first
meeting
him
,
to
welcome
his
safe
arrivall
,
was
so
served
.
In
Albania
,
a
Region
not
farre
distant
from
the
Caspian
sea
,
they
used
to
immolate
a
man
to
the
Moon
:
where
many
of
the
servants
did
divine
;
and
he
that
was
most
transported
therein
,
wandring
alone
in
the
wood
,
was
taken
and
bound
by
the
Priest
with
a
sacred
chaine
,
and
nourished
delicately
for
the
space
of
a
yeere
,
and
then
led
to
be
Sacrificed
with
the
rest
of
the
hosts
.
That
there
were
such
heathenish
and
inhumane
immolations
,
and
they
pertaining
to
all
kinds
of
divination
(
either
as
preparations
thereto
,
or
as
consequents
thereof
)
is
most
evident
and
undeniable
.
Deut.
18.
v.
11
,
12.
7.
Of
the
fatuity
of
fatations
,
or
fatidicall
divinations
.
HOw
often
is
Jupiter
,
Apollo
,
and
the
rest
of
the
starry
Gods
,
complaining
of
their
own
fate
?
how
they
themselves
are
subject
thereunto
?
and
that
what
any
one
of
them
doth
(
especially
upon
poore
mortals
)
another
of
them
can
neither
prevent
,
nor
remedy
,
but
it
must
of
necessity
be
?
So
Iupiter
wept
showers
of
blood
,
because
he
could
not
deliver
his
sonne
Sarpedon
from
death
.
Contrarily
,
Apollo
Pythius
contends
,
that
the
fates
may
be
dissolved
by
maleficall
arts
,
for
when
one
enquired
,
why
Apollo
had
judged
him
fit
for
nothing
,
and
what
was
to
be
done
,
that
he
might
be
thought
fit
for
something
?
he
answered
,
the
force
of
the
Fates
did
hinder
him
;
yet
he
might
avoyd
them
by
magicall
arts
.
Almost
infinite
numbers
,
both
of
Graecians
and
Barbarians
,
yea
women
,
and
tender
children
,
have
fainelesly
and
willingly
left
their
bodies
,
and
imbraced
their
deaths
:
now
this
cannot
be
applied
to
the
necessity
of
Fate
.
Oenoma●s
,
in
his
book
of
maleficall
artifices
,
uses
these
words
against
Apollo
:
Goe
thou
to
Delphos
,
and
thou
canst
not
hold
thy
peace
,
though
thou
wouldest
;
for
so
Apollo
the
sonne
of
Jupiter
now
wils
;
not
because
he
will
,
but
because
necessity
compels
him
to
will
.
—
Heare
a
fatidicall
Oracle
!
Leaving
thy
Country
,
goe
into
Euhoea
,
for
there
it
is
fatally
destinated
for
thee
to
build
a
City
.
What
sayest
thou
Apollo
?
Is
it
not
in
a
mans
power
to
leave
his
own
Countrey
when
he
pleases
?
and
if
it
be
fated
for
a
man
to
build
a
City
,
he
must
doe
it
whether
thou
consellest
or
no
;
nay
,
whether
he
himselfe
will
or
no.
—
Heare
another
fatidicall
Oracle
,
Goe
tell
the
Parians
,
O
Thesides
,
that
they
must
build
for
themselves
a
City
in
Aeria
.
Why
he
must
needs
have
told
it
,
because
it
was
so
fated
,
although
thou
hadst
not
commanded
it
.
Thou
didst
answer
to
Laius
,
it
was
fated
that
he
should
be
slain
by
his
owne
sonne
.
Wert
thou
ignorant
,
that
his
sonne
was
to
be
born
Lord
of
his
own
will
?
Was
it
not
in
Laius
his
own
will
whether
he
would
doe
his
endeavour
to
get
children
,
or
no
?
and
was
it
not
in
his
sonnes
own
will
whether
he
would
kill
his
father
,
or
no
?
—
Thou
answeredst
to
Loerus
,
Jupiter
hath
done
,
and
will
doe
thee
much
ill
:
it
is
not
right
,
O
Apollo
,
for
the
Gods
to
handle
an
innocent
man
so
hardly
;
if
he
was
forced
to
doe
any
thing
ill
,
why
did
not
Jupiter
punish
himselfe
also
,
as
the
author
of
that
necessity
?
—
Why
didst
thou
praise
Li●urgus
;
O
Apollo
?
for
if
he
were
good
,
this
was
not
to
be
attributed
to
him
,
but
to
the
Fates
.
●hiron
the
centaure
,
the
sonne
of
Saturne
,
who
taught
Physick
,
and
Astrologie
;
was
grievously
wounded
in
his
foot
by
a
dart
of
Hercules
,
dipt
in
Lernaean
poyson
,
that
casually
fell
upon
it
:
wherewith
being
sore
vexed
,
he
wisht
to
die
,
that
he
might
fulfill
the
vaticination
which
his
daughter
Ocyrrho●
had
predicted
:
but
he
could
not
naturally
thus
yield
to
Fate
,
being
born
immortall
from
his
parents
:
at
length
praying
the
Gods
above
that
he
might
be
suffered
to
die
,
they
granted
his
request
,
but
withall
translated
him
into
Heaven
,
and
placed
him
among
the
Starres
in
the
Zodiack
,
and
there
he
is
called
Sagittarius
.
Theophilus
Emperour
of
Greece
was
advised
by
the
Patriarke
Iohn
a
Magician
to
breake
down
the
fatall
Statue
with
three
heads
,
and
so
to
presage
of
his
successe
.
Likewise
Euphrosine
wife
to
Alexius
,
was
counselled
to
cause
the
snout
of
the
Calydonian
bore
to
be
cut
off
,
and
battered
many
other
fatall
statues
and
fabrications
,
for
presagitians
sake
.
Among
the
Elaeans
was
a
brazen
Oxe
,
which
the
Corcyreans
had
there
dedicated
;
a
little
child
playing
under
it
,
hastily
dasht
his
head
against
it
so
hard
,
that
it
dasht
out
his
braines
.
The
Elaeans
condemned
the
Oxe
for
the
murder
,
and
being
about
to
draw
it
away
to
some
execution
,
they
were
admonished
by
the
Delphick
Oracle
,
to
expiate
the
Oxe
,
as
they
used
to
doe
facts
of
imprudent
homicide
;
because
it
was
done
by
Fate
,
and
by
chance
,
and
by
no
ill
deceit
.
The
fatidicall
Image
of
Apollo
Cumanus
wept
four
daies
together
,
at
the
warring
against
Aristonicus
,
as
not
being
able
to
prevent
or
redresse
what
was
fatally
destined
.
So
Juno
Sospita
(
neverthelesse
unable
to
save
)
wept
at
Lavinium
,
because
of
a
great
pestilence
that
was
fatally
to
follow
.
And
so
Diana
condoled
Camilla
:
and
Hercules
,
dying
Pallas
.
A
notable
fellow
minding
to
try
Apollos
Oracle
at
Delphos
,
askt
him
,
what
it
was
he
held
in
his
hand
(
holding
a
Sparrow
under
his
cloake
)
and
whether
it
was
alive
,
or
dead
?
(
intending
to
kill
,
or
preserve
it
,
contrary
to
what
the
Oracle
should
answer
.
But
the
answer
was
that
it
was
in
his
own
choice
whether
it
should
live
or
die
.
The
old
Fable
confesses
that
there
is
more
in
the
liberty
of
a
mans
wil
,
then
in
the
Fates
,
which
they
divine
either
of
,
or
by
.
8.
Of
the
sundry
natures
,
customes
,
and
manners
of
men
,
either
quite
contrary
,
or
nothing
according
to
the
positions
,
conjunctions
,
dominations
,
and
dispositions
of
the
Starres
.
AMong
the
Seranes
there
is
a
law
not
to
kill
,
nor
to
fornicate
,
not
to
worship
Images
;
whence
in
that
region
,
there
's
no
temple
to
be
seen
,
no
harlot
,
no
adultresse
,
none
is
a
thiefe
,
none
a
man
slayer
;
neither
doth
the
fiery
starre
of
Mars
,
constituted
in
the
midst
of
heaven
,
compell
the
wil
of
anyone
of
them
to
the
murder
of
men
:
neither
doth
Venus
,
conjoyned
to
Mars
,
cause
any
one
of
them
to
solicite
another
mans
wife
:
and
yet
every
day
Mars
must
needs
come
there
into
the
midst
of
heaven
;
and
that
in
so
great
a
Region
that
men
are
born
there
every
houre
,
is
not
to
be
denied
.
Among
the
Indians
and
Bactrians
,
there
are
many
thousands
of
men
,
which
they
call
Brachmans
;
they
both
by
traditions
,
and
laws
of
their
Fathers
,
neither
worship
Images
,
nor
eate
any
thing
that
is
animate
,
they
neither
drink
wine
or
beere
,
but
farre
from
all
malignity
,
are
onely
attending
upon
God
:
but
yet
all
the
other
Indians
in
the
same
Region
,
are
involved
in
adulteries
,
murder
,
drunkennesse
,
idolatry
;
yea
,
there
are
found
some
of
them
,
dwelling
in
the
same
climate
,
which
hunting
men
,
and
sacrificing
,
devoure
them
.
And
yet
not
any
of
the
Planets
,
which
they
call
good
and
happy
,
could
prohibite
these
from
slaughter
,
and
mischiefe
;
neither
could
the
malefick
starres
impell
the
Brachmans
to
malefice
,
or
malefacture
.
Among
the
Persians
there
was
a
law
,
of
marrying
daughters
,
sisters
,
and
mothers
themselves
:
neither
did
they
celebrate
these
nefarious
marriages
in
Persia
onely
,
but
also
in
all
other
climates
of
the
world
wheresoever
they
came
:
whose
wickednesse
other
Nations
abominating
,
called
them
Magusiaeans
;
and
there
are
in
Aegypt
,
Phrygia
,
and
Galatia
,
very
many
of
the
Magufiaeans
,
that
by
succession
from
their
fathers
,
are
still
polluted
with
the
same
wickednesse
.
And
yet
we
cannot
say
,
that
in
the
Nativities
of
them
all
,
there
was
Venus
in
termes
,
and
in
the
house
of
Saturne
,
and
with
Saturne
,
Mars
aspecting
.
Among
the
Getulians
,
this
is
the
law
or
custom
:
the
women
till
the
fields
build
houses
,
and
doe
all
such
like
works
;
and
moreover
they
may
meet
with
whom
they
please
:
neither
are
they
accused
for
it
by
their
husbands
,
nor
called
therefore
adulteresses
though
they
mingle
indifferently
with
all
,
and
especially
with
strangers
.
Also
their
women
contemne
all
perfumes
,
neither
weare
they
dyed
garments
;
but
goe
bare
footed
.
On
the
contrary
,
their
men
delight
in
vestures
,
and
odours
,
and
various
colours
;
yet
doe
they
it
not
out
of
effeminacy
;
for
they
are
valiant
and
warlike
above
other
Nations
.
Neverthelesse
all
the
women
that
are
born
among
them
,
had
not
Venus
ill
affected
in
Capricorne
or
Aquarius
:
nor
were
all
the
men
born
under
Venus
,
constituted
with
Mars
in
Aries
;
which
the
fopperies
of
the
Caldaeans
can
claim
makes
men
both
valiant
and
delicate
at
once
.
Among
the
Bactrians
,
the
women
use
gallant
ornaments
,
and
precious
oyntments
,
and
are
more
reverenced
by
their
handmayds
and
servants
,
then
their
husbands
are
,
and
ride
abroad
in
a
singular
pompe
,
their
horses
adorned
with
trappings
of
gold
and
precious
stones
:
neither
doe
they
live
chastly
,
but
mingle
with
servants
as
well
as
strangers
:
nor
are
they
accused
by
their
husbands
,
because
they
Lord
it
over
them
.
Notwithstanding
the
nativity
of
every
Bactrian
woman
had
not
Venus
,
with
Iupiter
and
Mars
in
the
midst
of
heaven
,
and
termes
of
Venus
.
Amongst
the
Arabians
all
adulteresses
are
put
to
death
,
and
those
punished
,
that
are
onely
but
suspected
.
In
Parthia
and
Armenia
,
homicides
are
executed
,
sometimes
by
the
Judges
,
sometimes
by
the
kindred
of
him
that
was
murdered
:
but
he
that
shall
kil
a
wife
,
a
sonne
,
or
a
daughter
,
or
a
brother
,
or
sister
unmarried
,
is
not
so
much
as
accused
for
it
;
for
so
is
the
law
.
Contrarily
we
see
among
the
Grecians
and
Romans
parricide
is
not
expiated
,
but
by
the
greater
penalty
.
Among
the
Atrians
or
Adroams
,
he
that
stole
the
least
thing
was
stoned
:
but
among
the
Bactrians
,
he
that
stole
but
petty
things
was
onely
spit
upon
:
yet
among
the
Romans
,
such
an
one
was
beaten
and
wounded
.
From
the
river
Euphrates
,
to
the
orientall
Ocean
,
he
to
whom
murder
or
theft
was
objected
,
was
not
much
aggri●ved
,
or
tormented
:
but
if
he
had
abused
himselfe
with
a
masculine
,
and
that
come
to
light
,
he
was
forced
,
through
paine
to
kill
himselfe
.
And
yet
the
wise
men
of
Greece
were
not
ashamed
to
pursue
specious
boyes
.
In
the
same
orientall
coast
,
the
parents
and
kindred
,
if
they
had
known
their
sonnes
and
kinsfolks
subjecting
themselves
to
turpitude
,
they
both
killed
them
,
and
would
not
vouchsafe
so
much
as
to
bury
them
.
Amongst
the
Gaules
,
the
children
marry
publikly
,
and
by
the
law
are
noted
with
no
reproach
for
it
;
and
yet
truly
it
is
not
possible
that
all
they
among
the
Gaules
,
who
betray
the
flower
of
their
youth
;
should
have
Venus
and
Mercury
,
in
the
house
of
Saturne
,
and
of
Mars
tearmes
occident
.
Among
the
Britaines
,
many
men
have
but
one
wife
.
Among
the
Parthians
,
many
women
(
on
the
contrary
)
have
but
one
husband
;
and
yet
they
all
live
chastely
,
and
obedient
to
lawes
.
The
Amaz●ns
have
no
men
;
but
,
at
spring
time
they
goe
into
other
Countries
,
and
couple
with
their
bordering
neighbours
:
and
thus
,
by
a
naturall
law
,
they
all
bring
forth
about
one
time
,
and
the
males
they
slay
,
the
females
they
cherish
,
and
are
all
warlike
women
.
Mercury
in
his
house
,
with
Venus
,
is
said
by
the
Chaldaeans
,
to
make
man
covetous
,
and
money-mongers
,
and
devisers
,
and
paynters
;
but
in
the
house
of
Venus
,
to
make
them
unguentaries
,
or
perfumers
,
and
such
as
exercise
their
voyces
,
as
Stage-players
and
actors
of
fables
.
And
yet
among
the
Saracens
and
Moores
,
and
in
upper
Lybia
,
and
in
nether
Germany
,
and
among
the
Sarmatians
,
and
the
S●yt●ians
,
and
other
Nations
that
inhabit
the
Northern
parts
of
the
Sea
P●ntus
;
in
Alania
also
,
and
Albania
,
and
Othene
,
and
Sauni●
,
and
Aurea
;
there
is
found
no
money-hoorder
,
no
paynter
,
no
Architect
,
no
Geometrician
,
no
exerciser
of
his
voyce
,
no
actor
of
fables
:
but
such
a
conjunction
of
Mercury
and
Venus
,
is
found
to
be
altogether
ineffectuall
and
vaine
,
in
so
many
and
great
parts
of
the
world
.
All
the
Medes
nourish
Dogges
with
no
little
cost
and
care
;
to
which
they
cast
men
dying
,
and
yet
gasping
:
notwithstanding
all
of
them
had
not
,
in
a
diurnall
nativity
,
the
Moon
with
Mars
under
the
earth
,
in
Cancer
.
The
Indians
burn
their
dead
,
with
whom
their
wives
are
willingly
burned
together
:
yet
all
those
women
that
thus
willingly
endured
the
fire
of
their
husbands
,
had
not
in
a
nocturnall
nativity
,
the
Sunne
,
with
Mars
,
in
the
tearm
of
Mars
in
Leo.
Many
of
the
Germans
use
strangling
:
yet
is
it
not
possible
that
all
they
who
so
hang
themselves
,
should
have
the
Moone
intercepted
of
Saturne
and
Mars
.
Among
all
Nations
men
are
born
at
all
houres
,
and
we
see
laws
and
manners
prevaile
every
where
from
the
power
of
a
mans
free
will
.
Neither
doth
any
mans
nativity
enforce
him
to
doe
any
thing
against
it
.
Neither
doth
it
compell
the
Serans
to
homicide
;
nor
the
Brachmans
to
the
eating
of
flesh
;
nor
are
the
Persians
thereby
restrained
from
unlawfull
marriages
;
nor
the
Indians
kept
from
the
fire
;
nor
the
Medes
from
the
dogges
;
nor
the
Parthians
from
marrying
many
wives
;
nor
are
the
Mesop●tamian
women
debarred
from
chastity
;
nor
the
Graecians
from
their
exercises
;
nor
the
Romans
from
their
rule
;
nor
the
French
from
their
muliebriousnesse
;
nor
can
all
the
Nations
,
which
we
call
Barbarians
,
be
thus
brought
to
approve
the
learning
of
the
Muses
.
All
the
Iewes
,
by
the
Mosaicall
law
,
doe
circumcise
their
children
on
the
eight
day
;
yet
are
they
not
compelled
to
it
by
the
force
of
any
Starre
;
nor
are
they
impelled
thereunto
by
the
time
of
the
region
;
nor
are
they
induced
to
doe
otherwise
by
the
custome
or
manners
of
any
other
Nation
:
for
wheresoever
they
are
,
whether
in
Syria
,
Galatia
,
Italy
,
Greece
,
Parthia
,
they
still
keep
their
Law
;
which
could
not
at
all
be
done
by
any
necessity
of
their
Nativity
.
For
it
is
not
possible
that
all
the
Iewes
should
have
the
same
Nativity
.
Futhermore
,
one
of
the
seven
daies
,
where
ever
they
are
,
they
cease
from
all
manner
of
work
,
nor
goe
a
journey
,
nor
use
any
fire
,
yet
doth
not
any
genethliacall
reason
restraine
a
Iew
from
building
,
or
pulling
down
a
house
,
from
buying
,
or
selling
,
on
that
day
:
but
many
of
them
are
born
,
many
are
sicke
,
and
healed
,
and
many
die
on
that
day
.
The
sect
of
the
Christians
,
which
are
found
in
every
part
of
the
world
,
and
in
every
City
;
if
the
Parthians
after
they
once
become
such
,
they
marry
not
many
wives
;
neither
doe
the
Medes
(
after
that
)
cast
their
dead
unto
the
dogs
,
nor
the
Persians
marry
their
daughters
,
nor
the
Bactrians
and
Gaules
corrupt
matrimony
;
nor
the
Aegyptians
worship
Apis
,
or
a
dogge
,
or
a
Goat
,
or
a
Cat
:
but
wheresoever
they
are
,
they
live
after
others
laws
and
customes
:
nor
can
they
be
compelled
,
either
by
any
genethliacall
reason
,
or
by
their
own
,
or
by
the
principles
of
any
,
to
think
any
thing
fit
to
be
done
,
which
their
master
hath
not
counted
fit
to
be
spoken
.
9.
Of
Magicians
and
Astrologers
,
the
most
perverse
and
pestilent
Hereticks
:
and
their
Magick
and
Astrologie
,
the
greatest
causes
or
confirmations
of
their
blasphemous
and
nefarious
Heresies
.
SImon
Magus
was
the
Prince
of
Hereticks
,
and
the
father
of
the
first
Heresies
after
Christ
:
who
,
besides
those
so
execrable
in
doctrine
,
and
detestable
in
manners
,
hatched
these
so
abominable
,
as
concerning
his
own
person
,
giving
out
that
himselfe
was
some
great
one
.
Acts
8.
9.
and
taught
that
himselfe
was
he
who
should
appeare
to
the
Iewes
,
as
the
Sonne
,
and
in
Samaria
should
descend
,
as
the
Father
;
and
to
the
other
Nations
should
come
as
the
Holy
Ghost
.
He
set
himselfe
forth
for
a
God
,
at
least
for
the
sonne
of
a
Virgin
.
He
bewitched
the
people
,
with
his
sorceries
,
or
magicke
,
to
say
,
This
man
is
the
great
power
of
God
,
Acts
8.
10.
And
in
admiration
of
his
magicall
operations
,
they
set
up
a
statue
,
with
this
Inscription
,
To
Simon
the
holy
God
:
His
Image
was
made
after
the
figure
of
Iupiter
;
and
the
Image
of
Salena
,
or
Helena
,
his
harlot
(
whom
he
affirmed
to
be
the
first
conception
of
his
mind
,
the
mother
of
all
,
by
whom
,
in
the
beginning
,
he
conceived
in
his
mind
,
to
make
the
Angels
,
and
the
Archangels
)
was
made
after
the
figure
of
Minerva
:
and
these
they
worshipped
with
Incense
,
victimes
,
offerings
and
sacrifices
.
Howbeit
this
magicall
sorcerer
simulated
the
Christian
faith
,
and
was
baptized
;
supposing
that
the
Apostles
healed
by
Magick
▪
and
not
by
the
power
of
God
;
and
suspecting
the
Holy
Ghost
to
be
given
▪
by
a
greater
Magicall
science
,
he
offered
money
for
the
gift
:
which
being
denied
him
,
he
studied
all
manner
of
Magick
so
much
the
more
;
so
to
make
himself
seem
the
more
glorious
in
the
emulation
;
and
to
make
himself
famous
in
his
contestation
against
the
Apostles
,
vented
his
heresies
,
and
vaunted
his
sorceries
so
much
the
more
.
And
,
in
stead
of
the
Holy
Ghost
,
he
got
him
a
devil
for
his
familiar
;
which
he
said
,
was
the
Soul
of
a
slain
childe
,
(
although
indeed
●t
was
a
Devil
)
that
he
had
adjured
for
his
assistance
,
in
doing
whatsoever
he
commanded
.
His
Priests
and
proselytes
likewise
were
taught
to
use
exorcisms
,
and
incantations
,
and
Amatories
and
allurements
;
and
had
also
their
Paredrials
,
and
Oniropompisss
;
Sc.
their
familiars
;
and
studiously
exercised
all
manner
of
curious
superstitions
,
and
unlawful
Arts.
And
all
was
to
this
intent
,
that
his
,
and
their
praestigious
acts
,
might
seem
to
confirm
their
blasphemous
heresies
.
Elymas
the
Sorcerer
,
or
the
Magician
,
sought
to
turn
away
the
Deputy
from
the
faith
;
and
would
not
cease
to
pervert
the
right
wayes
of
the
Lord
,
Act.
13.
8
,
10.
And
not
onely
his
actions
,
but
his
appellations
also
,
serve
to
note
his
Heresie
,
as
well
as
his
Sorcery
.
Jannes
and
Iambres
the
Magicians
that
withstood
Moses
;
wherefore
are
those
Hereticks
,
men
of
corrupt
minds
,
reprobate
,
or
of
no
judgement
,
concerning
the
faith
,
that
resist
the
truth
,
compared
to
them
2
Tim.
3.
8.
Doubtlesse
,
there
was
not
onely
some
resemblance
,
or
similitude
,
but
some
identity
or
reality
in
their
actions
.
M●nander
the
disciple
,
and
successour
of
Simon
Magus
;
a
Samaritane
also
,
and
a
Magician
,
was
possessed
with
a
devil
;
and
being
instructed
with
daemoniacal
power
,
was
not
inferiour
to
the
former
in
diabolical
operation
.
And
having
attained
to
the
height
of
magical
Science
,
which
(
he
said
)
he
had
from
his
Euvoja
;
and
by
her
taught
,
and
gave
it
unto
others
:
so
that
many
were
deluded
&
deceived
by
this
his
prodigious
art
.
To
which
he
added
,
as
upon
which
he
founded
these
his
portentous
,
Heresies
,
or
opinions
,
viz.
Affirming
himself
to
be
the
Saviour
sent
from
Olympus
to
Heaven
;
or
from
the
invisible
world
,
for
the
salvation
of
men
.
Teaching
,
that
the
Angels
,
the
operators
of
this
world
,
cannot
be
otherwise
bound
,
or
compelled
,
or
conquered
by
any
;
unlesse
it
be
by
learning
the
deceptive
,
and
proving
the
experience
,
of
the
Magical
art
,
which
he
taught
,
and
by
receiving
the
Baptism
which
he
himself
delivered
,
which
whosoever
had
ever
been
partakers
of
,
they
should
thereby
acquire
perpetual
immortality
;
and
die
no
more
;
but
remain
everlastingly
with
themselves
,
or
with
him
,
and
become
thenceforth
expert
of
old
age
,
and
be
made
immortal
.
Saturninu●
or
Saturnilus
,
and
Bafilides
,
were
notorious
impostors
in
all
Magical
arts
,
using
Images
,
incantations
,
and
invocations
and
all
other
superfluous
curiosities
.
And
among
their
other
Heresies
,
this
was
one
,
inconsistent
altogether
,
not
onely
with
nature
,
and
Theologie
;
but
with
Magick
also
,
and
Astrology
▪
viz.
In
that
they
invented
365.
Heavens
,
making
one
another
by
succession
,
and
similitude
;
and
the
lowest
of
them
begetting
the
creatures
here
below
.
And
the
chiefest
or
highest
of
them
,
which
they
call
Abrafax
,
or
Abraxas
,
they
make
to
have
in
it self
,
not
onely
the
number
of
the
365
;
but
the
vertue
of
them
all
.
And
yet
the
Mathematicians
then
agreed
with
them
in
the
distribution
of
the
365
local
positions
of
the
Heavens
;
though
peradventure
not
in
their
mutual
,
and
so
infinite
generation
:
Howbeit
,
in
this
they
,
and
the
Magicians
were
wholly
agreed
in
contending
their
mysteries
to
be
ineffable
,
and
ought
to
be
hidden
in
silence
.
●arpocrates
and
his
ear-mark'd
Disciples
,
practised
all
manner
of
Magical
arts
;
used
Incantations
,
Philters
,
Paredrials
,
or
Demoniacal
assessours
,
omropompists
,
or
Dream-artists
,
and
all
other
machinations
,
malignations
,
inductions
,
illectations
,
&c.
Yea
,
they
set
up
Schools
of
Magick
,
and
taught
praestigious
operation
in
publique
;
saying
heretically
,
that
by
vertue
of
these
they
had
gotten
the
Dominion
over
the
Princes
,
and
Fabricators
of
this
world
;
and
not
onely
over
them
,
but
over
all
that
are
made
therein
.
Teaching
yet
more
heretically
,
that
they
who
will
attain
to
the
perfection
of
their
Myst
gogie
,
must
dare
to
do
any
thing
;
yea
,
must
do
any
filthy
thing
:
otherwise
they
cannot
escape
the
Prince
of
this
world
,
unlesse
by
such
secret
operation
they
pay
their
debt
to
all
.
And
what
was
this
operation
of
absolving
the
debt
in
the
body
?
but
a
nefarious
coition
of
men
and
of
women
:
and
therewithal
,
an
abhominable
operating
of
incantations
,
venefices
,
and
Idolatries
upon
every
member
of
the
body
.
Marcus
(
with
his
podalitial
Marcesites
)
was
most
skilful
&
expert
in
al
magical
impostures
;
by
which
he
seduced
many
men
,
and
not
a
few
women
;
to
turn
to
,
and
attend
him
,
as
one
most
sciential
,
and
perfect
;
and
one
that
had
gotten
great
vertue
from
invisible
and
unnameable
powers
&
places
.
Wheras
he
onely
mixed
the
ludicrous
fopperies
of
Anaxilaus
,
together
with
the
wicked
subtilties
of
Magicians
,
and
so
deluded
into
admiration
or
astonishment
,
such
simple
and
senseless
people
,
as
could
not
discern
his
ludibrious
incantations
.
For
faigning
himself
to
give
thanks
over
a
cup
of
white
wine
,
by
his
long
invocations
,
and
incantations
,
he
turned
it
to
red
,
or
made
is
so
appeare
,
that
it
might
be
thought
,
by
that
grace
,
from
them
that
are
above
all
,
he
distilled
his
own
blood
into
the
cup
;
through
the
invention
thereof
,
and
that
they
which
were
present
might
desire
to
tast
of
that
cup
,
that
so
there
might
distil
upon
them
that
grace
which
the
Magician
invoked
;
or
which
the
Magician
called
Grace
.
Understand
withal
,
that
he
had
a
Devil
his
Paredrial
,
or
assessor
;
by
which
he
himself
did
seem
to
prophesie
:
and
so
many
women
,
as
he
thought
worthy
to
be
partakers
of
his
grace
,
he
made
to
prophesie
,
especially
he
busied
himself
about
women
that
were
noble
,
and
rich
,
and
gayly
clad
;
and
thus
blasphemously
he
would
flatter
,
and
allure
them
:
I
will
that
thou
shouldest
partake
of
my
grace
;
because
the
Father
seeth
every
Angel
of
thine
alwayes
before
his
face
;
now
the
place
of
thy
greatnesse
is
in
us
,
and
it
behoveth
us
to
convene
in
one
;
receive
first
from
me
,
and
by
me
,
grace
;
and
be
thou
prepared
as
a
Spouse
,
to
entertain
her
well-beloved
;
that
thou
maist
be
as
I
,
and
I
as
thou
:
place
thou
in
thy
chamber
the
seed
of
light
;
take
from
me
thy
well
beloved
;
and
receive
thou
him
,
and
be
received
of
him
;
behold
grace
descendeth
upon
thee
;
open
thy
mouth
and
prophesie
.
Thus
she
being
enticed
,
seduced
,
and
puffed
up
,
and
her
heart
beating
and
burning
within
her
,
out
of
a
hope
,
or
presumption
to
prophesie
;
she
dares
to
speak
any
doting
follies
;
and
that
(
from
the
heat
of
the
spirit
)
boldly
,
impudently
,
confidentlyvainly
,
emptily
.
And
from
thenceforth
reputes
her self
a
prophetesse
;
&
gives
thanks
to
Marcus
,
who
hath
communicated
his
own
Grace
to
her
:
and
now
labours
to
recompense
and
reward
him
,
not
only
with
all
her
wealth
and
substance
,
but
with
her
corporal
copulation
,
that
in
all
things
they
may
be
one
.
A
certain
Deacon
in
Asia
,
who
had
received
Marcus
into
his
house
,
fell
into
this
very
kind
of
calamity
;
he
having
a
very
beautiful
wife
,
this
Magician
corrupted
her
both
in
body
,
and
minde
,
or
opinion
;
so
that
she
followed
after
him
a
long
time
:
at
length
,
after
the
brethren
had
converted
her
with
great
pains
;
she
spent
her
whole
time
in
confession
,
bewayling
and
lamenting
the
corruption
that
she
had
suffered
by
this
heretical
Magician
,
or
magical
Heretick
.
Priscillianus
was
very
studious
of
Zoroaster
the
Magician
,
and
of
a
Magician
made
a
Bishop
.
He
himself
subjected
Christ
his
actions
,
and
passions
,
to
the
stars
.
And
the
Priscillianists
determined
all
men
to
be
bound
to
fatal
stars
;
and
that
our
body
is
composed
according
to
the
twelve
signes
;
as
those
they
vulgarly
call
Mathematicians
use
to
do
,
constituting
Aries
in
the
head
,
Taurus
in
the
neck
,
Gemini
in
the
shoulder
,
Cancer
in
the
breast
,
and
so
running
over
the
rest
by
name
,
till
they
came
to
the
●●les
of
the
feet
,
which
they
attribute
to
Pisces
,
called
the
last
signe
by
the
Astrologers
.
These
and
the
like
fabulous
,
vain
,
and
sacrilegious
things
,
hath
this
heresie
woven
together
,
which
is
too
long
to
prosecute
.
And
so
is
it
,
to
speak
particularly
of
the
Ebonites
,
Valentinians
,
Gnosticks
,
Colarbasians
,
Heracleonites
,
Heraclites
,
Ophites
,
Cerdonians
,
Marcionists
,
Montanists
,
Euchetanes
,
Eupbratians
,
Senophians
,
&c.
which
were
as
infamous
for
praestigious
Magick
,
as
portentous
heresies
.
I
passe
by
the
heresies
of
the
Magical
,
and
Astrological
Philosphers
,
about
the
principles
,
tearms
,
matters
,
efficacies
and
ends
,
of
all
things
,
celestial
,
and
terrestrial
;
and
their
Magical
opinions
mixt
with
Idolatry
,
Superstition
,
Atheism
,
and
prophanenesse
.
Of
all
the
rest
,
Ptolomie
,
and
the
Ptolomaites
would
not
be
left
out
,
and
it
were
but
for
names
sake
:
but
Ptolomie
was
a
bud
or
branch
of
the
Gnosticks
,
and
the
Valentinians
,
and
then
he
must
needs
be
a
piece
of
a
Magician
.
But
I
onely
put
the
Ptolomaites
,
heathenish
or
heretical
,
to
the
construction
and
application
of
these
words
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
For
hereupon
I
conclude
,
that
if
Ptolomie
the
Genethliack
,
was
not
an
heretick
,
yet
Ptolomie
the
heretick
,
was
a
Genethliack
.
And
that
he
,
and
his
followers
are
as
easie
to
be
posed
,
puzzled
,
and
confuted
in
the
one
,
as
the
other
.
10.
Of
the
inveterate
malice
,
and
envy
of
Magicall
operators
,
and
Astrologicall
diviners
,
in
maligning
,
defaming
,
opposing
and
persecuting
the
Church
;
and
more
especially
the
Ministers
of
Christ
.
BEsides
the
canonicall
history
of
Jannes
and
Iambres
resisting
Moses
;
and
of
Simon
Magus
,
and
Elymas
withstanding
St.
Peter
and
St.
Paul
:
Ecclesiasticall
story
makes
this
relation
betwixt
St.
Peter
and
Simon
Magus
.
Ner●
being
captivated
with
the
effascinating
allurements
of
Simon
Magus
,
who
had
gotten
his
heart
,
by
promising
him
(
through
his
wicked
arts
)
victory
,
dominion
,
health
,
long
life
,
safety
,
&c.
all
which
he
believed
,
that
knew
not
how
to
prove
the
truth
of
things
:
so
that
he
held
the
chiefe
place
in
his
friendship
;
for
he
took
him
to
be
the
overseer
,
and
guardian
of
his
life
,
and
health
.
But
after
that
Peter
had
detected
his
flagitious
vanities
;
and
had
demonstrated
how
that
he
onely
belyed
the
species
and
appearances
of
things
;
and
that
he
effected
no
true
solid
thing
at
all
:
then
was
he
had
in
scorn
,
and
therefore
consumed
himselfe
with
griefe
and
envy
.
And
although
he
had
experience
of
Peters
power
in
other
parts
(
for
under
Claudius
Caesar
he
was
stricken
with
madnesse
,
after
that
he
was
found
to
have
dealt
so
maliciously
against
the
Apostle
Peter
in
Iudaea
,
he
wandred
from
East
to
West
)
and
comming
to
Rome
first
,
he
boasted
that
he
could
raise
the
dead
.
It
so
fell
out
,
that
a
Noble
young
man
,
a
kinsman
of
Caesars
,
died
about
that
time
,
to
the
griefe
of
all
.
Most
of
them
advised
that
an
experiment
should
be
made
,
whether
he
could
be
raised
again
from
the
dead
.
Now
Peter
was
accounted
very
famous
for
such
mighty
works
:
but
as
yet
the
Gentiles
had
no
faith
,
as
touching
any
such
fact
of
his
.
Yet
their
griefe
requiring
remedy
,
to
Peter
they
went
:
and
some
of
them
thought
it
meet
that
Simon
Magus
should
be
called
also
.
Both
of
them
being
present
,
Peter
bad
Simon
begin
first
to
raise
the
dead
if
he
could
:
and
if
he
could
not
,
then
he
himselfe
would
not
be
wanting
to
the
raising
of
the
dead
by
the
help
of
Christ
.
Simon
supposing
that
his
art
would
avayle
much
in
a
City
of
the
Gentiles
,
proposed
this
condition
:
that
if
he
raised
the
dead
,
then
Peter
should
be
slaine
,
who
injuriously
provoked
so
great
a
power
(
for
so
he
was
called
)
but
if
Peter
prevailed
in
the
fact
,
he
should
in
like
manner
be
avenged
of
Simon
.
Peter
is
content
and
Simon
begins
:
and
drawing
to
the
dead
mans
bed
,
so
soon
as
he
began
to
inchant
,
and
murmurre
his
charms
,
the
dead
corps
seemed
to
move
the
head
,
thereupon
great
was
the
cry
of
the
Gentiles
,
that
he
was
alive
already
,
and
spake
with
Simon
:
and
a
greater
indignation
against
Peter
,
that
he
durst
offer
to
compare
himselfe
to
such
a
power
.
The
holy
Apostle
desiring
silence
,
said
,
if
the
dead
be
raised
indeed
,
and
live
,
let
him
rise
,
walke
,
speake
:
all
this
is
but
a
phantasme
,
and
no
reality
:
call
but
Simon
away
from
the
bed
side
,
and
then
shall
ye
see
not
so
much
as
the
least
shew
of
it
.
Well
,
Simon
was
brought
from
the
bed
,
and
there
remained
not
so
much
as
a
signe
of
any
motion
in
the
dead
man
.
Then
Peter
intent
on
prayer
a
while
within
himselfe
,
and
standing
aloofe
off
from
the
corps
,
cryed
with
a
loud
voyce
,
Young
man
arise
,
the
Lord
Jesus
healeth
thee
:
and
straight
way
he
arose
,
and
spake
,
and
walked
,
and
received
meat
,
and
he
delivered
him
to
his
mother
,
who
desired
him
,
that
he
would
not
depart
from
him
:
to
whom
he
said
,
he
shall
not
be
forsaken
of
him
who
hath
made
him
to
rise
again
,
whose
servants
we
are
:
and
thou
mother
,
be
secure
of
thy
sonne
,
and
feare
not
,
for
he
hath
his
keeper
.
Then
the
people
arising
up
to
stone
Simon
,
Peter
said
,
let
this
suffice
for
his
punishment
now
,
that
he
understand
his
arts
are
nothing
available
;
let
him
live
yet
,
and
see
the
Kingdome
of
Christ
increase
even
against
his
will
.
The
Magician
was
much
tormented
in
himselfe
at
this
glory
of
the
Apostle
;
and
collecting
himselfe
,
and
summoning
up
all
the
force
of
his
charmes
,
he
gathers
the
people
together
,
and
complaines
,
that
he
had
been
greatly
offended
by
the
Galilaeans
,
and
therefore
would
now
leave
the
City
,
which
he
was
wont
so
to
defend
.
And
appoints
a
day
,
on
which
he
would
goe
flie
,
and
so
would
ascend
into
those
supernall
seats
;
for
the
heavens
was
open
to
him
when
he
pleased
:
upon
the
said
day
he
gets
up
the
Capitoline
Mount
,
and
so
casting
himself
from
the
top
of
a
Rock
,
began
to
flye
.
Thereat
began
the
people
to
wonder
and
worship
;
many
of
them
saying
,
it
was
the
power
of
God
,
and
not
of
men
,
to
flye
with
a
body
;
and
that
Christ
himself
did
no
such
thing
.
Whereupon
,
Peter
praying
Christ
to
magnifie
his
own
power
,
by
detecting
the
vanity
of
such
tempting
arts
,
and
so
to
undeceive
the
people
:
Simons
wings
were
forthwith
clipt
,
and
he
fell
down
headlong
,
and
died
either
in
the
place
,
or
soon
after
.
Now
Nero
indigne
in
the
fall
and
losse
of
so
necessary
a
friend
and
familiar
,
took
occasion
against
Peter
,
and
persecuted
him
to
his
martyrdome
.
Cynops
a
great
Magician
,
and
adversary
to
St.
Iohn
,
inveighed
against
his
doctrine
,
detracted
from
the
miracles
which
he
wrought
in
the
name
of
Christ
,
and
defamed
his
person
,
through
the
false
criminations
of
Apollos
Priests
.
And
provoking
him
to
behold
and
admire
his
power
,
in
raising
the
dead
out
of
the
sea
(
which
was
no
other
then
divels
appearing
in
forms
of
men
)
where
he
himselfe
diving
(
to
fetch
up
more
dead
men
)
with
a
great
noyse
of
the
Sea
,
and
acclamation
of
the
superstitious
bewitched
people
;
at
the
prayers
of
St.
Iohn
the
sea
roared
indeed
,
and
swallowed
up
Cynops
among
the
dead
,
so
that
he
never
appeared
above
water
any
more
.
Then
commanded
he
those
divels
to
depart
that
place
,
and
get
them
againe
to
their
cave
.
Yea
,
he
made
the
divels
to
confesse
the
mutuall
compact
or
covenant
that
was
betwixt
them
and
Cynops
.
And
likewise
expelled
devils
out
of
divers
places
:
for
which
Domitian
commanded
that
he
should
be
banished
into
the
Isle
of
Pathmos
.
Wardacheus
King
of
Babylon
,
being
foretold
by
his
Diviners
,
of
the
great
danger
and
losse
,
which
he
should
suffer
in
his
warre
against
the
Indians
;
at
which
he
being
dejected
,
the
Apostles
Simon
and
Jude
(
then
present
)
smiling
said
,
they
had
brought
peace
with
them
into
his
kingdome
,
and
therefore
bad
him
not
feare
,
for
the
Indians
should
be
glad
to
make
peace
with
him
on
the
morrow
.
But
the
Magicians
derided
both
this
and
them
,
and
bad
him
not
believe
those
vaine
men
,
for
it
should
so
be
as
they
had
said
.
But
they
proved
the
vain
men
;
for
the
event
fell
out
contrary
to
theirs
,
and
according
to
the
Apostles
prediction
.
Those
two
Apostles
also
were
mocked
and
derided
by
Zaroes
and
Arphaxat
,
two
Magicians
:
but
at
the
very
houre
of
the
martyrdome
of
the
two
Apostles
,
the
two
Magicians
were
stricken
dead
with
Thunder
and
Lightning
.
Maruthas
Bishop
of
Mesopotamia
,
being
sent
in
embassage
to
Isdigerdes
King
of
Persia
;
he
much
honoured
the
man
for
his
●ingular
piety
,
and
began
to
attend
unto
his
doctrine
.
Now
the
Persian
Magicians
,
fearing
lest
he
might
perswade
the
King
to
receive
the
Christian
faith
;
and
envying
the
man
,
be
cause
he
had
(
by
his
prayers
)
cured
the
King
of
that
paine
in
his
head
;
whereunto
all
their
spels
and
charms
were
nothing
available
:
they
began
(
whereby
to
despite
this
Religious
man
)
to
play
this
imposture
,
namely
,
they
caused
one
to
be
hidden
under
the
ground
,
and
to
presage
,
or
proclaime
in
this
wise
,
as
the
King
was
at
his
devotions
;
that
the
King
should
be
cast
out
of
his
Kingdome
for
giving
heed
to
a
Christian
Priest
.
Hearing
this
voyce
,
though
he
much
reverenced
Maruthas
,
yet
was
he
minded
to
remove
him
,
rather
then
runne
so
great
a
hazzard
.
But
Maruthas
(
by
his
wisdome
and
diligence
)
detecting
the
circulatory
and
praestigious
fallacy
:
the
King
caused
every
tenth
Magician
to
be
beheaded
.
Maruthas
after
this
departed
Persia
:
and
yet
returning
thither
again
after
a
while
,
then
began
the
Magicians
to
play
their
imposturous
prankes
afresh
.
For
they
caused
a
noysome
and
poysonous
stinke
in
the
place
still
when
the
King
and
Maruthas
met
together
:
and
this
they
●oysted
upon
the
Christians
;
and
presaged
how
perilous
it
was
to
the
Kings
health
.
But
they
being
formerly
suspected
,
were
the
more
easily
discovered
,
and
punished
accordingly
.
After
the
death
of
Isdigerdes
,
his
sonne
Baratanes
was
stirred
up
by
the
Magicians
to
bitter
persecution
against
the
Christians
;
Sapores
also
bitterly
persecuted
the
Christians
,
and
especially
Simeon
the
Bishop
and
the
Ministers
,
because
they
refused
to
worship
(
the
Planetarian
god
)
the
Sun
,
in
which
persecution
,
the
Magicians
were
the
onely
instigators
and
actors
.
The
persecution
under
Decius
,
was
not
begun
by
any
imperiall
edict
;
but
first
set
on
foot
by
an
imposterous
Diviner
:
who
stirred
up
the
multitude
of
the
Heathens
,
to
promote
their
own
superstition
,
and
oppresse
the
Christian
profession
.
Olerian
was
very
clement
and
favourable
to
the
Christians
,
till
the
Magicians
put
him
upon
the
persecution
;
as
the
greatest
enemies
to
and
impediments
of
their
acts
and
operations
.
All
the
Philosophers
,
Sophisters
,
Magicians
,
Aruspices
,
Augurs
,
Negromancers
,
gathered
themselves
together
against
Athanasius
,
alledging
nothing
could
succeed
in
their
art
,
or
to
them
by
their
Art
,
till
Athanasius
was
first
taken
out
of
the
way
.
Therefore
they
greatly
excited
Iulian
against
him
.
Another
time
they
most
calumniously
accused
him
of
the
same
devillish
art
,
that
they
themselves
were
guilty
of
.
Iulian
,
Maxentius
,
and
Maximinus
,
were
great
divining
Magicians
,
and
great
favourers
and
promoters
of
divining
Magicians
;
and
as
such
,
and
by
such
,
great
tyrants
,
and
persecutors
;
and
such
as
especially
laboured
to
destroy
not
onely
the
Priests
,
but
the
Priesthood
.
Henry
the
third
purposing
to
ayde
his
brother
against
Lewis
the
French
King
,
was
disswaded
therefrom
by
the
disastrous
predictions
of
William
de
Perepond
,
a
great
Astrologer
,
and
his
counsellour
.
But
the
main
intent
of
the
divination
was
from
the
Popes
Oracle
;
●est
Lewis
might
so
be
interrupted
in
his
persecuting
enterprize
against
the
Albigenses
.
The
Magicians
(
as
the
Ecclesiasticall
historians
relate
it
)
pursued
Daniel
with
envy
,
calumny
,
and
treachery
,
before
Cambyses
,
or
Cyaxares
,
till
they
brought
him
to
the
Lyons
denne
▪
till
the
Prince
repented
that
he
was
led
so
farre
by
the
Magicians
,
and
delivered
Daniel
from
the
denne
,
and
cast
them
into
it
.
The
Magicians
of
Persia
by
false
calumny
,
and
barbarous
cruelty
,
raised
and
maintained
thirty
yeeres
persecution
against
the
Christians
:
devising
and
inflicting
horrid
tortures
upon
Abdas
or
Audas
,
a
Bishop
;
upon
Benjamin
a
Deacon
;
and
also
upon
Hormisda
,
a
Nobleman
.
Theoteclinus
a
Magician
of
Antioch
,
under
Maximinus
,
by
magicall
force
caused
an
Image
of
Iupiter
to
poure
forth
Oracles
;
and
such
they
were
as
served
to
whet
on
the
Emperours
persecution
,
and
to
exasperate
the
hatred
of
the
Citizens
against
the
Christians
.
11.
Of
the
divining
envy
,
dissimulation
,
calumny
,
blasphemy
,
and
enmity
,
not
onely
against
Christian
Religion
,
but
even
against
Christ
himselfe
.
MIlesian
Apollo
being
consulted
about
Christ
,
whether
he
was
God
,
or
man
,
gave
this
answer
:
That
he
was
mortall
according
to
flesh
,
or
body
;
wise
in
portentous
,
or
monstrous
workes
;
but
being
apprehended
by
armes
under
Chaldean
Judges
,
with
nailes
and
clubs
,
he
made
a
bitter
end
.
Upon
which
Lactantius
his
comment
is
,
That
although
the
Oracle
(
as
it
was
forced
)
began
to
speak
truth
;
yet
it
did
it
so
subtilly
,
and
perversely
,
as
with
intent
to
deceive
the
consulter
,
being
altogether
ignorant
of
the
mystery
of
God
and
man
:
and
so
seems
to
deny
him
to
be
God
,
by
confessing
him
to
be
man
.
But
in
that
it
acknowledgeth
him
to
be
mortall
,
according
to
the
flesh
,
it
is
not
inconsequent
(
although
against
the
mind
of
the
Oracle
)
but
that
he
was
immortall
,
and
God
neverthelesse
,
according
to
the
Spirit
.
And
why
must
he
needs
make
mention
of
the
flesh
;
when
as
it
was
enough
to
say
him
mortall
?
but
being
pressed
with
truth
,
he
could
not
deny
the
thing
to
be
,
as
it
was
:
as
he
also
was
forced
to
confesse
him
to
be
wise
.
And
what
saies
Apollo
to
himselfe
?
If
he
be
wise
,
then
is
his
doctrine
wisdome
,
and
no
other
:
and
they
are
therefore
wise
that
follow
it
,
and
no
other
.
Why
then
doe
their
vulgar
account
us
vain
and
foolish
:
since
we
follow
a
master
,
and
Teacher
wise
,
by
their
Oraculous
gods
own
confession
?
In
that
he
saith
,
that
he
did
portentous
works
(
by
which
he
merited
the
faith
of
a
Godhead
)
he
seems
to
assent
unto
us
:
because
he
saith
him
to
doe
those
very
things
,
which
(
rightly
understood
and
believed
)
we
glory
in
.
Neverthelesse
he
recollects
himselfe
,
and
returnes
to
his
daemonicall
frauds
of
calumny
and
blasphemy
.
For
albeit
he
spake
some
truth
,
as
necessitated
,
yet
he
seems
to
be
a
betrayer
of
himselfe
and
the
gods
:
in
as
much
as
he
would
have
enviously
concealed
(
through
an
inimicall
and
deceiving
lie
)
that
which
the
truth
partly
wrung
from
him
.
And
therefore
he
saith
him
to
have
done
wonderfull
workes
;
but
he
meant
it
should
be
understood
not
by
a
divine
,
but
by
a
magicall
or
divining
power
.
But
whereas
he
saith
further
,
that
he
was
apprehended
under
Chaldaean
Judges
,
&c.
I
demand
hereupon
▪
whether
they
were
Chaldeans
by
nature
,
or
by
profession
?
The
first
is
not
to
be
conceded
as
concerning
Herod
and
Pilat
;
nor
yet
properly
as
touching
Annas
and
Caiaphas
:
and
therefore
(
since
he
will
needs
call
them
Chaldeans
)
the
latter
is
rather
to
be
supposed
:
it
is
not
strange
to
be
believed
,
that
any
one
of
them
might
be
of
the
Chaldean
profession
,
or
addicted
to
it
.
And
why
might
not
the
Chaldaeanizing
Oracle
be
drawn
to
confesse
so
much
against
it selfe
?
And
might
it
not
be
one
end
of
the
Ecclipse
at
his
passion
,
to
make
even
all
the
Chaldaeanizing
Astrologers
to
confesse
,
with
some
of
their
fellows
,
that
it
was
no
other
but
the
God
of
nature
,
that
now
suffered
?
One
asking
Apollo
,
what
God
he
might
appease
,
whereby
to
recall
his
wife
from
Christianity
?
The
Oracle
gave
this
answer
(
as
St.
Augustine
cites
it
from
Porphyrius
,
a
great
enemy
of
Christ
and
Christians
)
Sooner
mayst
thou
write
in
water
,
or
fly
in
the
ayre
like
a
bird
,
then
remove
the
opinion
of
thy
impious
wife
;
let
her
goe
on
as
she
will
,
and
sing
a
dead
God
in
vaine
fallacies
,
and
false
lamentations
:
whom
(
the
Judge
rightly
determining
)
an
ill
death
hath
ended
.
This
Porphyrius
cites
,
and
expounds
blasphemously
;
as
if
Christ
died
deservedly
,
from
the
just
sentence
of
his
Judges
.
But
St.
Augustine
conceives
Apollo
spake
not
thus
;
but
his
vaticinating
Diviner
:
and
yet
not
he
,
but
this
magicall
calumniator
;
that
durst
blaspheme
above
the
devill
himselfe
.
For
Apollo
himselfe
durst
not
but
speak
well
of
him
,
saying
,
he
was
such
a
God
,
and
King
,
as
made
the
heavens
,
the
earth
,
and
Sea
,
and
the
deep
things
of
Hell
to
tremble
;
of
whom
both
he
,
and
his
fellow
Daemons
were
afraid
.
Such
also
was
the
answer
of
Hecate
concerning
Christ
;
and
so
were
all
the
rest
of
them
.
Among
some
forced
and
dissembled
truths
,
abundance
of
blasphemy
,
and
calumny
against
Christ
,
and
Christian
religion
.
The
Pythian
Oracle
being
consulted
again
and
again
by
the
Athenians
,
what
religion
was
best
to
be
set
up
?
would
stil
answer
,
their
Fathers
or
Countries
customes
,
rites
,
or
ceremonies
.
Not
but
that
he
would
false
religion
in
all
variety
:
but
that
he
feared
a
change
of
religion
might
make
way
to
reformation
of
Christianity
.
12.
Magicians
,
Astrologers
,
Diviners
,
Diabolically
praedicting
,
maliciously
envying
,
malefically
imprecating
,
and
venefically
murdering
,
such
as
inhibited
,
opposed
,
confuted
,
contradicted
them
,
or
their
arts
.
That
is
,
either
by
violence
,
treachery
,
or
sorcery
,
seeking
,
and
venturing
their
adversaries
destruction
:
whether
they
were
Kings
or
Priests
,
Christians
or
Persians
.
VItellius
having
commanded
by
his
Edicts
,
that
the
Chaldaeans
,
Mathematicians
,
Magicians
,
judiciall
Astrologers
,
and
Diviners
should
depart
the
City
of
Rome
,
and
be
banished
all
Italy
,
within
the
Kalends
of
October
.
Thereupon
the
Chaldaeans
set
up
an
imprecatory
and
devotory
libell
,
threatning
that
Vitellius
Germanicus
,
by
the
day
of
the
same
Kalends
should
be
no
where
,
or
not
in
being
.
And
yet
not
that
by
Fate
so
much
as
vaticinall
malefice
.
Domitian
having
decreed
the
banishment
of
the
Astologers
,
(
although
he
much
presumed
to
be
an
Astrologer
or
Diviner
himselfe
)
they
likewise
casting
his
constellation
,
told
him
what
time
he
should
die
.
Ascletarion
the
Mathematician
especially
threatned
his
death
to
his
own
face
.
At
which
Domitian
angerly
demanded
,
what
death
found
he
by
his
art
that
he
should
die
himselfe
?
He
answered
that
he
himselfe
should
be
eaten
up
of
dogs
,
which
(
saith
the
story
)
fell
out
as
prodigiously
,
as
inevitably
.
Now
those
dogs
being
divels
,
without
doubt
it
was
easie
for
the
Divell
to
suggest
unto
the
Astrologer
what
he
meant
to
effect
himselfe
:
so
easie
is
it
for
Astrologers
to
predict
those
things
,
whereof
they
intend
to
be
the
instruments
,
or
by
their
effascinating
predictions
to
instigate
others
to
commit
.
And
if
they
understood
not
these
very
things
by
diabolicall
instinct
,
to
satisfie
their
tempting
invocations
;
how
should
Apollonius
Tyanaeus
,
disputing
in
the
Schooles
at
Ephesus
,
stop
on
a
sudden
with
defixed
eyes
,
and
distracted
countenance
,
cry
out
(
at
the
very
instant
that
Domitian
was
slaine
at
Rome
)
well
done
Stephanus
,
kill
the
Tyrant
;
that
Tyrant
Domitian
is
even
now
wounded
,
slayne
,
dead
?
Well
might
a
Magician
be
advised
of
the
act
,
when
it
was
a
sooth-saying
divination
,
that
provoked
to
doe
the
deed
.
Iustine
Martyr
was
slain
by
the
treachery
of
one
Crescens
,
a
dissolute
,
vain-glorious
,
circulatory
,
sophisticall
Philosopher
:
because
he
disputed
against
,
and
confuted
him
in
that
kind
of
sophistry
.
Picus
Mirandula
,
for
writing
largely
,
soundly
,
and
sharply
against
Astrology
was
envyously
and
imprecatingly
told
by
Lucius
Bellantius
,
that
(
according
to
his
Astrologicall
judgement
upon
his
Nativity
)
he
should
die
in
the
thirty
fourth
yeare
of
his
age
:
yet
while
he
formerly
disputed
for
the
Mathematicall
sciences
at
large
,
the
Astrologers
made
the
Starres
to
signifie
his
stupendous
living
above
his
yeares
.
It
is
recorded
of
Simon
Magus
,
that
many
even
of
the
Heathens
observing
his
praestigiousnesse
,
and
branding
him
for
it
,
he
soothed
them
up
,
and
pretended
a
sacrifice
,
and
bade
all
those
that
had
reproached
him
or
his
art
to
a
banquet
;
of
which
they
had
no
sooner
eaten
,
but
they
were
all
infested
and
inflicted
with
divels
and
diseases
.
A
Magician
not
far
from
Ihena
,
being
upbraided
by
a
neighbour
of
his
,
a
Carpenter
,
with
his
unlawfull
arts
and
practises
:
pretended
to
predict
some
infortunity
of
his
at
hand
,
for
railing
against
the
profession
;
but
wrought
it
venefically
,
so
that
the
poore
man
fell
suddenly
into
a
strange
disease
.
Whereupon
begging
pardon
for
offending
him
or
his
Art
,
he
implored
the
help
of
his
skill
for
his
release
.
The
Magician
promised
it
,
and
to
that
purpose
gave
him
a
certaine
root
to
take
in
a
potion
,
which
he
had
no
sooner
done
,
but
he
was
taken
with
most
exquisite
torments
in
all
parts
,
of
which
at
length
he
died
.
13.
Of
oraculous
arts
,
and
divinatory
artifices
,
silenced
,
and
confounded
,
at
the
presence
,
and
by
the
vertue
of
wise
and
holy
men
and
things
.
IVlian
apostatizing
from
Christianity
,
and
being
now
to
be
initiated
in
the
Paganish
way
,
by
the
consecration
of
a
praestigious
Magician
:
the
Divell
(
who
was
to
be
present
at
the
solemnity
)
disappeared
at
the
signe
of
the
Crosse
(
which
might
then
be
of
more
vertue
,
because
of
lesse
superstition
)
at
which
power
Iulian
was
more
troubled
,
then
he
was
at
the
Divels
presence
.
But
the
praestigious
pseudomantist
excused
it
;
and
would
not
have
him
to
think
that
the
divel
fled
or
avoyded
the
place
for
feare
of
it
,
but
in
hatred
to
it
.
Iulian
again
sacrificing
to
Apollo
,
and
no
answer
being
given
of
any
thing
whereof
he
enquired
,
he
then
demanded
of
the
daemoniacall
Priests
what
might
be
the
cause
of
such
his
silence
?
They
answered
,
that
no
answer
was
given
by
the
Oracle
,
because
the
Sepulchre
of
the
Martyr
Babylas
stood
so
nigh
.
Whereupon
he
commanded
that
the
Galilaeans
(
for
so
he
called
the
Christians
,
should
come
and
remove
his
Sepulchre
from
thence
,
which
they
did
with
great
exultation
,
singing
(
even
in
the
eares
of
the
profane
Prince
)
Confounded
be
all
they
that
serve
graven
Images
,
and
that
boast
themselves
of
Idols
.
At
the
incarnation
of
Christ
all
the
divining
Oracles
of
the
Panym
gods
were
shut
up
;
as
the
Oracle
of
Delphos
,
among
others
,
was
constrained
to
confesse
;
and
so
never
spake
afterwards
.
Wherewith
Augustus
being
afraid
,
caused
a
great
Altar
to
be
erected
in
the
Capitoll
;
signifying
that
it
was
the
Altar
of
the
God
,
the
first
born
.
A
jugling
impostor
carried
about
a
Dragon
,
perswading
the
people
it
was
Aesculapius
,
saying
it
would
give
answers
of
all
that
was
demanded
,
that
whensoever
he
moved
him
in
any
of
his
circles
,
O
yes
was
made
(
after
the
manner
of
Athens
)
in
these
termes
:
If
any
mocker
,
flouter
or
Christian
be
here
,
let
him
goe
forth
;
for
no
prankes
could
be
playd
while
they
were
by
.
About
the
time
of
Constantine
,
Apollo
spake
this
Oracle
,
not
out
of
the
mouth
of
his
Priest
,
as
formerly
;
but
out
of
a
certaine
darke
cave
or
denne
,
viz.
that
the
just
which
were
upon
the
earth
(
meaning
the
Christians
)
hindred
him
from
his
vaticinating
,
or
presaging
power
.
Valentinian
,
who
was
at
first
somewhat
favourable
to
the
Christians
,
was
afterwards
greatly
incensed
against
them
,
by
the
Magicians
,
Astrologers
,
and
Diviners
,
that
urged
him
to
forbid
them
his
house
,
to
banish
them
far
away
,
and
to
put
them
to
the
Sword
:
because
indeed
they
were
obstacles
to
their
incantations
,
and
praestigious
practices
.
For
there
were
some
of
those
holy
professors
,
that
with
their
very
sight
,
and
voyce
,
represt
all
that
their
diabolicall
art
and
efficacy
.
Thaumaturgus
,
with
his
companions
,
driven
(
by
reason
of
the
night
approaching
,
and
an
hasty
shower
falling
)
into
a
Temple
where
divination
was
wont
to
be
exercised
:
immediately
upon
their
entrance
the
Divell
gave
over
his
answer
,
and
departed
the
place
.
The
next
morning
,
after
they
were
gone
from
thence
,
the
Priest
of
the
Temple
began
his
sacrifices
,
to
adjure
the
spirit
to
his
predicting
responsals
againe
,
who
cried
out
that
he
could
not
now
have
accesse
to
the
place
,
as
formerly
,
and
all
because
of
his
entrance
that
remained
there
the
last
night
.
St.
Hierome
sayes
,
that
upon
our
Saviours
entrance
into
Aegypt
,
all
the
Idols
there
fell
down
,
and
so
their
divining
arts
and
offices
were
undone
:
wherewith
they
had
so
long
deceived
the
world
.
And
therein
he
takes
the
prophecy
to
be
fulfilled
,
Isa.
19.
1.
&c.
Macarius
of
Aegypt
,
and
Macarius
of
Alexandria
,
both
these
holymen
were
banished
into
an
Isle
that
had
no
Christian
inhabitant
in
it
.
They
were
no
sooner
entred
there
,
but
the
Devils
that
had
there
their
Temple
,
or
grove
,
and
their
divining
Priest
)
began
forthwith
to
quake
for
feare
.
Yea
the
Priests
daughter
being
suddenly
obsessed
with
a
fury
,
and
crying
out
why
came
ye
hither
,
to
drive
ue
hence
?
They
expelled
the
Divell
out
of
the
Damosell
.
which
occasioned
the
conversion
of
the
Priest
,
and
the
inhabitants
of
the
whole
Isle
,
to
the
Christian
faith
.
The
like
story
is
of
these
two
together
with
Isidorus
;
and
the
Devils
own
confession
by
the
tongue
of
the
obsessed
Damosell
much
more
large
.
O
your
power
!
ye
servants
of
Christ
!
every
where
are
we
expelled
by
you
,
out
of
Cities
and
Villages
,
Mountaines
and
Valleys
,
and
desart
places
.
We
had
hopes
that
this
strange
place
of
ours
might
have
escaped
your
presence
and
power
,
but
hither
you
are
driven
by
your
persecutors
,
that
you
might
be
a
means
to
drive
us
hence
,
&c.
Astyrius
,
by
his
presence
and
prayer
,
plainly
detected
,
and
utterly
frustrated
the
praestigious
conveyance
of
the
victimes
,
that
in
certaine
festivals
,
were
cast
into
the
enchanted
fountaines
.
Apollo
himselfe
was
forced
to
confesse
,
that
the
holy
men
which
resided
thereabouts
,
were
the
onely
obstacles
why
he
could
utter
no
more
his
presaging
truths
;
and
being
asked
how
those
kind
of
men
might
be
discerned
,
he
answered
,
by
their
profession
of
Iesus
Christ
.
14.
Of
such
as
apostated
from
,
or
were
excommunicated
out
of
the
Church
of
Christ
,
because
of
Magick
and
Astrologie
.
SImon
Magus
believed
,
and
was
baptized
,
and
continued
with
Philip
,
and
wondred
,
beholding
the
miracles
and
signes
which
were
done
,
Act.
8.
13.
yet
after
all
this
,
the
bond
of
iniquity
,
the
diabolicall
compact
,
or
magicall
covenant
had
so
entangled
and
insnared
him
,
that
of
sometimes
Samaritan
,
sometimes
Iewish
,
and
for
the
most
part
Pagan
in
his
religion
,
he
fell
utterly
away
from
Christian
,
and
had
not
the
least
part
or
lot
in
that
matter
.
Iulian
was
trained
up
in
Christianity
,
and
professed
it
;
but
stealing
to
magicall
Masters
,
they
so
perverted
him
with
their
Magicall
sophistry
,
as
that
they
utterly
perverted
him
;
and
that
made
him
(
as
soon
as
he
durst
appeare
in
his
own
colours
)
apostate
,
or
fall
away
from
it
.
Ecebolius
the
Sophister
,
who
was
one
of
Iulians
Tutors
while
Constantius
raigned
,
he
seemed
very
ardently
to
embrace
the
Christian
faith
:
but
after
that
Iulian
had
obtained
the
Empire
,
he
presently
conformed
to
those
opinions
and
manners
of
the
Emperour
,
which
he
,
and
his
light
,
had
infused
into
him
.
But
Iulian
being
dead
,
he
pretended
again
to
professe
the
Christian
Religion
;
and
cast
himselfe
prostrate
at
the
doore
of
the
Church
(
out
of
which
he
was
excommunicated
)
crying
out
to
such
as
past
by
,
tread
me
under
feet
,
as
unsavory
salt
:
yet
after
all
this
,
remained
light
and
unconstant
in
his
religion
,
to
an
utter
apostasie
at
the
last
.
Porphyrius
,
that
notable
contemplator
in
Magick
,
and
practitioner
also
,
who
of
Christian
,
turn'd
Platonist
,
and
Pagan
,
upon
this
occasion
.
Certaine
Christians
of
Caesarea
Palestina
having
reproved
him
sharply
(
some
say
scourged
him
)
for
the
notorious
scandall
as
well
of
his
manners
as
opinions
:
he
indigning
to
be
thus
dealt
withall
,
quite
deserted
Christianity
,
became
a
capitall
enemy
thereunto
,
and
wrote
divers
cursed
books
against
Christian
Religion
(
besides
those
wherein
he
promoted
magicall
Philosophy
,
and
Paganisme
)
wherein
he
blasphemed
God
,
and
Christ
,
and
the
Holy
Ghost
;
depraved
and
wrested
the
Scriptures
,
calumniated
the
Prophets
and
Apostles
,
and
slandered
sundry
Fathers
,
Doctors
,
and
Confessours
of
the
Primitive
Church
.
Aquila
,
making
some
flourishes
in
the
Christian
profession
,
but
not
forsaking
his
former
corrupt
habit
in
the
vanities
of
Astrologie
,
but
still
abhorring
the
superstitious
positions
of
Nativities
,
was
therefore
reprehended
by
the
orthodox
teachers
of
those
times
.
But
instead
of
amending
those
his
pernicious
errors
,
he
perversly
opposed
them
even
against
the
truth
it selfe
.
For
which
being
expelled
the
Church
,
he
renounced
Christianity
,
turned
Proselyte
,
and
became
a
circumcised
Iew.
Pope
Alexander
the
third
(
they
say
)
suspended
a
Priest
from
his
office
,
for
the
space
of
a
whole
yeere
,
for
but
consulting
with
an
Astrologer
,
about
a
theft
that
was
committed
in
the
Church
.
Eleusius
,
a
Novatian
Bishop
,
and
one
who
himselfe
had
sacrificed
to
Fortune
,
was
depriued
of
his
Bishoprick
,
for
the
baptizing
of
Heraclius
,
a
presaging
Priest
of
Hercules
,
and
admitting
him
to
the
degree
of
a
Deacon
.
At
Laodicea
one
Epiphanius
a
Sophister
,
about
to
recite
an
Ode
in
the
honour
of
Bacchus
,
began
to
declame
,
hence
ye
prophane
,
and
not
initiated
to
the
sacred
Bacehanals
.
Notwithstanding
many
of
the
Christians
staid
still
,
as
being
taken
with
the
fame
of
the
Rhetorician
.
Amongst
the
rest
were
the
two
Apollinares
,
the
father
,
and
the
sonne
,
both
Clerks
,
one
a
Presbiter
,
the
other
a
Lector
.
Of
which
Theodotus
the
Bishop
of
Laodicea
being
advertised
,
he
reasonably
chid
the
lay
people
,
and
so
pardoned
them
.
But
as
for
the
Apollinares
,
after
long
,
sharp
,
and
publique
rebuke
,
he
interdicted
them
the
Church
,
and
communion
of
Christians
.
Anatolius
,
very
familiar
to
Gregorius
the
Bishop
,
being
found
to
have
sacrificed
to
Idols
at
Antioch
;
and
the
presect
of
the
East
being
but
too
negligent
and
remisse
in
judging
him
for
it
:
the
people
began
to
rise
in
tumult
,
and
to
lay
hands
upon
Gregory
himselfe
;
whom
they
also
impeached
of
Idolatry
,
but
unjustly
.
Hereupon
by
the
command
of
Tiberius
the
Emperour
(
him
that
succeeded
Iustin
)
Anatolius
was
called
in
question
,
and
not
having
whereof
to
accuse
Gregory
,
at
the
acclamation
of
the
people
,
who
could
not
endure
such
a
wickednesse
unpunished
,
he
was
not
only
excluded
the
Church
,
but
condemned
to
the
beasts
.
15.
Of
those
that
have
retracted
,
recanted
,
repented
of
the
study
,
practice
,
and
consult
of
Magick
and
Astrologie
:
and
that
either
fruitfully
,
or
unfruitfully
,
desperately
,
or
contritely
.
MAnasseh
was
a
Magician
,
for
he
observed
times
,
and
used
inchauntments
,
&
used
witchcraft
,
and
dealt
with
a
familiar
spirit
,
and
with
wizzards
,
2
Chron.
33.
6.
yet
we
believe
that
he
truly
and
unfainedly
repented
,
and
although
his
prayer
be
Apocryphall
,
for
he
besought
the
Lord
his
God
,
and
humbled
himselfe
greatly
before
the
God
of
his
father
;
and
prayed
unto
him
,
and
he
was
entreated
of
him
,
and
heard
his
supplication
.
—
Then
Manasseh
knew
that
the
Lord
he
was
God
,
Vers.
12
,
13.
Neither
doe
we
make
any
doubt
of
the
hearty
and
effectuall
repentance
of
those
Exorcists
,
Acts
19.
17
,
18.
because
feare
●ell
on
them
all
,
and
the
name
of
the
Lord
Iesus
was
magnified
;
and
many
that
believed
came
and
confessed
,
and
shewed
their
deeds
;
many
also
of
them
which
used
curious
arts
,
brought
their
books
together
,
and
burned
them
before
all
men
.
—
So
mightily
grew
the
word
of
God
,
and
prevailed
.
The
like
we
believe
of
the
Damsell
,
Act.
16.
16
,
17
,
18.
because
possessed
with
a
spirit
of
divination
(
passive
rather
then
active
,
the
divel
divining
by
her
,
rather
then
she
by
the
Divel
.
)
The
same
followed
Paul
and
us
,
and
cried
saying
,
these
men
are
the
servants
of
the
most
high
God
,
which
shew
unto
us
the
way
of
salvation
.
A
good
confession
in
all
respects
,
(
take
it
to
be
the
Damsels
,
and
not
the
Divels
speech
)
giving
God
and
his
Ministers
their
due
,
and
yet
claming
their
own
interest
withall
.
But
as
for
Simon
Magus
his
repenting
(
pray
ye
to
the
Lord
for
me
,
that
none
of
these
things
which
ye
have
spoken
come
upon
me
,
Acts
8.
24.
)
who
can
judge
it
to
be
other
then
false
and
fruitlesse
?
For
he
was
terrified
onely
with
an
apprehension
of
the
punishment
,
not
of
the
sin
:
and
put
off
that
duty
to
others
,
which
he
should
have
exercised
himselfe
.
Tiberius
importunate
to
know
,
who
should
be
his
successor
in
the
Empire
?
it
was
answered
,
even
he
that
should
first
come
to
him
the
next
morning
.
Hereupon
he
gave
order
to
his
Tutor
,
to
bring
his
Nephew
Tiberius
to
him
,
very
early
the
next
day
:
and
the
day
appearing
,
commanded
Euodus
(
ignorant
of
his
intent
and
desire
)
to
goe
out
,
and
bring
in
to
him
the
first
youth
that
he
met
,
which
fell
out
to
be
Caius
:
which
when
Tiberius
saw
,
he
was
infinitely
troubled
,
exceedingly
beshrewing
himselfe
,
that
he
had
sought
after
any
Augurie
or
presage
at
all
.
For
whereas
he
might
have
lived
,
and
died
a
great
deale
more
contentedly
,
had
he
been
altogether
ignorant
of
things
future
;
their
fore-knowledge
now
served
onely
to
adde
both
to
the
miseries
of
his
life
and
death
.
After
the
death
of
Caesar
,
which
was
said
to
follow
the
fatidicall
prediction
of
Spurina
the
Mathematician
;
the
people
lamented
,
and
wisht
that
the
cursed
Diviner
had
rather
lost
his
skill
;
then
that
a
father
of
his
Countrey
should
so
have
lost
his
life
.
Nero
was
himselfe
held
to
be
a
great
Mag
astro-mancer
,
and
wanted
neither
wit
nor
will
,
nor
wealth
,
nor
Tutors
,
nor
instruments
,
nor
study
,
nor
credulity
;
yet
for
all
this
confessed
that
he
never
found
any
argument
of
truth
,
nor
experiment
of
reality
in
magicall
operation
;
which
made
him
at
last
abdicate
and
renounce
it
,
reject
and
contemne
it
;
and
abhorre
and
condemne
himselfe
for
ever
having
to
doe
with
it
.
Origen
is
often
cited
by
Magicians
and
Astrologers
,
as
if
he
were
their
own
:
howbeit
in
his
books
(
and
especially
as
Eusebius
cites
him
)
he
plainly
and
abundantly
refutes
them
.
And
therfore
if
he
were
more
addicted
to
them
,
it
is
certaine
enough
that
he
converted
from
them
.
St.
Cyprian
sometimes
addicted
to
the
study
of
magick
repented
of
it
at
his
conversion
.
And
if
that
booke
de
duplici
Martyrio
be
his
,
we
have
there
this
his
confession
:
They
that
use
Magicall
art●
have
denied
Christ
,
and
made
a
compact
with
the
Divell
:
from
which
evill
the
mercy
of
the
Lord
hath
delivered
us
;
as
it
hath
also
from
all
the
rest
,
in
which
we
were
held
,
while
we
sometimes
walked
according
to
the
old
man
.
St.
Augustine
confessed
that
he
was
very
much
enclined
to
the
study
of
Magick
and
Astrology
;
but
,
after
his
conversion
,
he
utterly
abandoned
,
and
condemned
it
.
And
to
this
purpose
relates
this
story
of
himselfe
.
A
friend
of
his
(
one
Firminus
)
and
he
,
walking
together
,
both
of
them
being
addicted
to
the
constellationall
way
:
Firminus
askes
his
opinion
of
his
constellation
,
about
a
secular
businesse
he
had
then
in
hand
.
St.
Augustine
,
somewhat
changed
in
his
generall
opinion
of
it
,
told
him
,
that
he
conceived
that
way
to
be
vaine
and
ridiculous
.
Firminus
insisted
,
and
told
him
a
story
from
his
father
,
and
his
fathers
friend
,
two
genethliacall
Astrologers
,
and
so
precise
observatours
,
as
that
they
calculated
the
births
of
the
very
bruit
beasts
in
their
families
.
And
it
so
fell
out
,
that
his
mother
bare
him
,
and
the
others
mayd
brought
forth
a
sonne
also
in
one
day
,
houre
,
and
minute
,
as
neere
as
could
be
guest
.
But
now
these
two
(
so
born
alike
)
proved
to
be
of
various
and
contrary
both
fortunes
and
manners
,
in
every
respect
.
Upon
this
relation
of
Firminus
,
Augustine
abhorred
the
falsity
of
natalitiall
prognostications
more
and
more
;
and
so
resolved
to
cast
it
off
without
all
scruple
:
and
not
onely
so
,
but
was
instant
to
convince
the
other
of
this
vanity
,
from
his
own
narration
,
and
thus
to
revoke
him
from
it
too
.
As
St.
Augustine
was
preaching
to
the
people
,
there
was
presented
before
him
,
in
the
Church
,
a
Mathematician
.
Concerning
whom
he
thus
spake
.
This
man
,
of
race
a
Christian
,
then
relapsed
,
is
now
returned
a
penitent
:
and
being
terrified
with
the
power
of
the
Lord
,
he
is
now
againe
received
to
the
mercy
of
the
Lord
.
Seduced
he
was
by
the
enemy
,
and
long
continued
a
Mathematician
;
not
onely
seduced
,
but
seducing
;
as
wel
deceiving
as
deceived
.
Many
lies
hath
he
spoken
against
God
(
who
gave
unto
him
a
power
to
doe
good
,
not
to
doe
evill
)
saying
,
It
is
not
a
mans
will
,
that
makes
him
commit
adultery
,
but
Venus
;
nor
yet
to
commit
murder
,
but
Mars
:
neither
doth
God
make
a
man
just
,
but
Iupiter
.
And
many
other
were
his
sacrilegious
sayings
.
How
many
Christians
hath
he
gulled
of
their
money
?
How
many
have
bought
lying
predictions
of
him
at
a
deare
rate
?
But
now
(
as
we
believe
of
him
)
he
abhors
this
lying
trade
.
For
having
enticed
others
,
he
now
perceives
himself
to
be
the
most
ensnared
by
the
devil
.
And
now
penitent
before
God
and
men
,
he
is
become
a
true
convert
.
For
we
perswade
our selves
,
it
onely
proceeds
from
the
awfull
feare
of
his
heart
.
Did
we
not
rejoyce
at
that
Mathematicians
conversion
,
who
converted
from
a
pagan
;
although
he
seemed
to
doe
it
for
some
promotion
in
the
Church
?
But
this
penitent
seeks
for
mercy
onely
;
and
therefore
is
the
rather
to
be
commended
both
to
your
eyes
and
hearts
.
Receive
him
,
and
love
him
,
lest
Satan
again
may
tempt
him
.
Let
your
testimony
and
approbation
confirm
his
conversion
.
He
was
lost
,
but
now
is
found
.
Long
did
he
knock
at
the
doores
of
the
Church
,
ere
he
was
suffered
to
enter
:
but
he
is
now
brought
in
,
and
hath
brought
with
him
his
bookes
to
be
burnt
(
by
which
himselfe
might
have
burned
unquenchably
)
that
they
cast
into
the
fire
,
himselfe
might
enter
into
that
everlasting
refreshing
.
We
suffered
him
the
longer
to
supplicate
for
the
remedy
from
the
schoole
of
Christ
,
because
the
art
wherein
he
hath
been
exercised
,
is
to
be
suspected
,
not
onely
of
falsity
in
it selfe
,
but
of
fallacy
in
good
.
And
therefore
we
delayed
him
,
that
he
might
not
delude
and
tempt
us
.
But
now
we
have
admitted
him
,
that
he
might
not
be
tempted
again
,
and
deluded
himselfe
.
Pray
ye
therefore
to
Christ
for
him
;
for
the
prayer
of
his
Church
is
available
against
all
impostures
and
impieties
.
Iulian
greatly
corrupted
with
magicall
superstition
,
began
a
little
(
through
present
horrour
of
conscience
)
to
look
back
again
to
Christianity
:
and
lay
a
while
at
the
Church
doores
,
weeping
and
crying
,
Tread
upon
me
unsauoury
Salt
.
But
Ecebolius
,
a
Magician
,
hindred
his
true
repentance
,
and
thorough
conversion
;
and
brought
him
back
again
into
that
damnable
superstition
,
worse
then
at
the
first
.
The
same
Ecebolius
(
after
Iulians
death
)
fayned
the
like
repentance
,
and
is
said
to
use
the
same
words
,
but
to
as
little
fruit
.
The
same
Iulian
having
received
his
deaths
wound
,
roared
and
rayled
at
the
Sunne
,
which
the
Astrologers
had
made
him
believe
was
the
auspicious
dominator
at
his
birth
;
accusing
it
for
shining
so
propitiously
upon
the
Persians
,
but
not
favouring
him
with
any
fortunate
influence
:
and
so
died
,
impiously
cursing
God
,
and
the
Stars
;
but
the
Star-gazers
and
himselfe
for
adhering
to
them
,
not
undeservedly
.
Wenceslaus
sent
for
a
wagon
full
of
Conjurers
to
play
tricks
,
and
make
sport
:
amongst
the
rest
he
called
Zyto
;
who
comming
in
with
a
wide
mouth
,
cloven
to
both
his
eares
,
swallowed
up
the
chiefe
Conjurer
,
and
voyds
him
again
downward
,
&c.
but
was
himselfe
carried
away
by
the
divel
,
which
so
moved
Wenceslaus
that
he
thence
forwards
seriously
applied
himselfe
to
the
meditation
of
sacred
things
.
Pope
Sylvester
the
second
,
of
a
Monke
became
a
Magician
,
insinuated
himselfe
into
the
familiarity
of
a
Necromanticall
Saracene
,
and
stole
from
him
a
Conjuring-book
;
and
studying
or
practising
that
art
,
obtained
(
by
the
divels
meanes
)
the
Popedome
.
Which
dignity
so
soon
as
he
had
ascended
,
he
dissembled
his
black
art
,
under
that
holy
vestment
:
but
kept
a
brazen
head
in
a
secret
place
,
from
which
he
sought
and
received
divining
answers
.
And
enquiring
of
the
divell
,
how
long
he
should
live
in
the
Papall
dignity
?
he
answered
aequivocatingly
;
that
he
should
live
long
,
if
he
came
not
at
Hierusalem
Now
in
the
fourth
yeere
of
his
Pontificate
,
as
he
was
sacrificing
in
the
Church
of
the
holy
Crosse
,
in
Hierusalem
,
at
Rome
,
he
was
suddenly
stricken
with
a
grievous
feaver
,
and
began
to
be
convinced
that
thus
the
divell
had
deluded
him
,
and
now
he
must
die
.
Whereupon
he
began
to
be
penitent
,
and
confessing
before
the
people
,
deplored
the
wickednesse
of
his
magicall
errour
.
Exhorting
all
men
,
avoyding
ambition
,
and
diabolicall
deceits
,
to
live
well
,
and
holily
;
intreating
them
every
one
,
that
after
his
death
,
the
trunke
of
his
body
,
torne
and
dismembred
(
as
it
justly
deserved
)
might
be
laid
upon
a
Cart
,
and
buried
in
that
place
whither
the
horses
carried
it
of
their
own
accord
.
And
in
the
extremity
of
his
death
,
besought
that
his
hands
and
tongue
might
be
cut
out
,
by
w●ich
he
had
blasphemed
God
and
sacrificed
to
divels
.
Trithemius
retracted
his
opinion
concerning
the
seven
spirits
,
in
the
seven
Planets
,
governing
the
world
in
their
course
,
by
354
yeeres
apiece
,
and
four
moneths
:
protesting
after
this
manner
in
the
conclusion
,
that
of
all
these
he
believed
and
admitted
nothing
,
but
as
the
Catholick
Church
believed
;
and
for
the
rest
,
he
refuted
and
contemned
all
,
as
vaine
,
fained
,
and
superstitious
.
And
as
he
disclaimed
this
to
Maximilian
the
Emperour
,
so
he
exclaimed
against
the
Artists
to
Another
.
Away
with
these
rash
men
,
vayne
men
,
lying
Astrologers
,
deceivers
of
minds
,
and
pratlers
of
frivolous
things
.
For
the
disposition
of
the
Stars
makes
nothing
,
to
the
immortall
soule
,
to
naturall
science
,
to
supercelestiall
wisdome
.
A
body
hath
power
onely
over
a
body
.
The
mind
is
free
,
and
not
subject
to
Stars
;
and
neither
receives
their
influences
,
nor
follows
their
motions
,
&c.
Cornelius
Agrippa
in
his
youth
wrote
a
Magicall
book
of
occult
Philosophy
;
but
in
his
sager
yeeres
wrote
another
of
the
vanity
of
Sciences
:
wherein
he
confutes
and
condemns
Magick
,
Astrology
,
and
all
kind
of
divination
:
and
cals
the
latter
his
recantation
of
the
former
:
But
if
towards
his
death
,
he
said
indeed
to
his
black
Dog
,
Away
wicked
beast
thou
hast
utterly
undone
me
:
without
all
doubt
,
and
notwithstanding
all
apologie
,
his
recantation
was
truer
then
his
repentance
.
For
that
was
sufficient
to
convince
others
:
whereas
this
was
not
sufficient
to
convert
himselfe
.
Rodaick
of
Toledo
(
hoping
to
finde
treasures
)
caused
a
Palace
to
be
opened
,
that
had
been
kept
shut
for
many
yeeres
;
there
he
found
nothing
,
but
a
coffer
,
and
in
it
a
sheet
,
and
in
it
written
a
prophecy
,
that
after
the
opening
thereof
,
men
like
those
painted
in
the
sheet
should
invade
Spaine
,
and
subdue
it
.
The
King
was
therefore
sorry
,
and
caused
the
coffer
and
castle
to
be
shut
again
.
Phanias
an
Hierosolymitane
servant
,
by
the
advice
of
certain
Magicians
,
had
emancipated
himselfe
to
the
divel
,
in
his
hand
writing
,
for
the
obtaining
of
his
masters
daughter
,
by
vertue
of
their
art
.
But
at
length
repenting
,
he
was
converted
by
the
prayer
of
St.
Basil
,
and
the
divel
casting
in
the
chirograph
,
he
was
publiquely
received
into
the
bosome
of
the
Church
.
Cyprian
a
Magician
,
while
he
sought
by
Magicall
arts
to
inchant
and
dementate
Iustina
the
Virgin
,
was
by
her
means
converted
to
Christ
.
For
whose
truth
they
both
suffered
Martyrdome
.
Socrates
offended
at
the
bold
and
blind
vagations
of
men
in
their
disputations
about
the
measures
of
the
Sunne
,
and
of
the
Moon
,
and
other
Stars
:
wherein
they
laboured
more
in
babling
words
,
then
solid
arguments
;
undertaking
to
comprehend
the
whole
circuit
of
the
world
with
all
the
events
therein
,
from
the
beginning
to
the
end
.
Hereupon
he
withdrew
his
mind
from
these
●nlearned
errours
:
and
applyed
it
wholy
to
consider
mans
fraile
condition
,
and
the
vitiousnesse
and
vertuousnesse
of
affections
;
and
to
teach
such
manners
as
most
pertained
to
honest
and
happy
life
.
A
Priest
of
an
oraculous
Temple
,
who
had
perceived
that
his
divining
divell
had
receded
at
the
presence
of
Gregory
T●eametargus
:
at
the
first
calumniating
,
but
afterwards
admiring
his
power
,
desired
to
learn
of
him
that
mystery
of
commanding
divels
.
He
taught
him
therefore
the
mysterie
of
godlinesse
,
and
confirmed
it
by
a
miracle
:
whereupon
he
was
converted
,
forsaking
his
praestigious
Idolatry
;
yea
wife
,
children
,
goods
,
and
all
,
to
follow
him
;
and
so
became
an
excellent
servant
in
the
Church
,
and
a
great
opposer
of
satan
himselfe
.
Marcellus
,
and
Apuleius
,
two
martyrs
,
who
first
adhering
to
Simon
Magus
:
but
seeing
the
miracles
that
were
wrought
by
the
Apostles
,
converted
from
the
Magicians
praestigiousnesse
;
and
gave
themselves
wholy
to
believe
,
and
follow
the
Apostolicall
doctrine
:
for
which
they
were
martyred
afterwards
.
Hermogenes
a
magician
,
disliking
his
own
art
,
brought
a
many
of
his
magicall
books
,
and
offered
them
to
Iames
the
Apostle
,
to
be
burnt
.
16.
Of
Magicians
and
Astrologers
idolatrous
account
;
and
other
vain
,
confident
,
and
servile
superstitions
they
wrought
in
simple
and
credulous
men
.
THere
was
a
c●rtain
man
called
Simon
,
which
before
time
in
the
same
City
used
Magick
,
or
sorcery
,
and
bewitched
the
people
of
Samaria
,
giving
out
that
himself
was
s●me
great
one
.
To
whom
they
all
gave
heed
,
from
the
least
,
to
the
greatest
,
saying
,
This
man
is
the
great
power
of
God
.
And
to
him
they
had
regard
,
because
that
of
a
long
time
,
he
had
bewitched
them
with
sorceries
or
magick
,
Act.
8
9
,
10
,
11.
To
the
same
Simon
,
a
Statue
was
set
up
at
Rome
,
with
this
inscription
,
To
Simon
the
Holy
God
.
These
Magicians
and
Astrologers
in
their
generations
were
numbred
among
the
Gods
,
and
had
their
Statues
,
Images
,
Oracles
,
Temples
,
Altars
,
Sacrifices
,
and
Services
,
viz.
Zoroaster
,
Trismegistus
,
Mopsus
,
Amphiaraus
,
Apollonius
Tyanaeus
,
Amphilocus
,
Accius
,
Nanius
,
Porphyrius
,
Diodorus
,
Thor
,
Ollerus
.
All
these
Mag-astro-mancers
,
and
many
more
arrogated
a
divinity
to
themselves
,
from
their
divinations
;
and
had
it
attributed
unto
them
by
the
superstitious
people
of
several
Nations
.
Theagenes
was
so
superstitious
,
that
he
had
in
his
house
the
Image
of
Hecate
:
and
durst
at
no
time
offer
to
stir
out
of
doors
,
till
he
had
first
consulted
it
.
For
which
his
slavish
su-perstition
,
he
grew
into
a
Proverb
among
the
very
heathens
themselves
.
Archimedes
the
Geometrician
,
by
his
art
alone
,
drawing
out
a
massy
ship
;
which
whole
multitudes
could
not
once
move
,
hereupon
Hiero
the
King
was
so
transported
with
admiration
,
that
he
concluded
,
Archimedes
ought
to
be
believed
in
whatsoever
he
said
:
yea
,
though
he
should
say
,
give
him
but
footing
,
and
he
would
remove
the
whole
earth
.
Augustus
together
with
Agrippa
,
coming
to
the
chamber
of
Theogenes
the
Mathematician
;
and
he
predicting
great
and
almost
incredible
things
to
Agrippa
,
who
first
consulted
him
:
Augustus
resolved
to
conceale
his
own
geniture
,
and
would
by
no
means
have
it
calculated
,
lest
that
lesse
things
might
be
prognosticated
of
him
,
then
were
of
Agrippa
:
at
last
he
yeilded
to
it
by
much
importunity
,
and
Theogenes
leaping
at
it
,
and
adoring
him
,
prognosticating
his
greatnesse
,
because
born
under
Capricorn
(
for
whosoever
hath
his
horoscope
in
the
first
part
of
Capricorn
,
shall
be
a
King
,
or
an
Emperour
)
Augustus
had
forthwith
such
a
confidence
in
this
fatidical
praesagitian
,
that
he
divulged
his
natalitial
Theme
;
and
caused
the
signe
of
the
star
Capricorn
(
under
which
he
was
born
)
to
be
impressed
on
his
Coyn
,
and
placed
in
his
Arms.
Maximinus
a
great
Tyrant
,
and
persecutor
,
was
so
superstitiously
fearful
,
that
he
would
do
nothing
without
divination
:
neither
would
by
any
means
be
drawn
to
transgresse
an
augurie
or
an
Oracle
,
no
not
a
nayls
breadth
.
Frederick
the
second
,
the
Emperour
,
having
married
Isabe
sister
to
the
King
of
England
,
forbare
her
company
,
till
a
certain
hour
,
that
his
Astrologers
,
or
wizzards
had
assigned
for
that
purpose
;
that
so
he
might
beget
a
son
famous
from
the
constellation
.
But
mark
the
fruits
of
this
constellatory
copulation
,
poor
Isabel
dyed
in
childbed
.
Ludovicus
Sfortia
maintained
an
Astrologer
at
an
excessive
charge
,
who
in
recompense
thereof
,
would
insult
over
his
credulity
by
his
prognostications
:
and
make
him
oft
times
,
leave
his
dinner
,
rise
out
of
his
bed
,
and
ride
away
in
stormes
and
tempests
,
through
dirt
and
mire
;
making
him
believe
,
that
this
was
the
onely
way
to
escape
or
prevent
such
and
such
eminent
dangers
,
which
he
foresaw
were
ready
to
betide
him
.
The
Turks
are
so
superstitiously
addicted
to
observe
the
placits
of
the
Astrologers
;
that
they
willingly
war
not
,
but
at
the
beginning
of
the
new
Moon
.
Once
they
sought
to
assault
Vienna
,
●or
no
other
cause
,
but
because
they
saw
a
gilded
Moon
placed
upon
the
top
of
St.
Stephens
Tower
.
St.
Augustine
tells
Marcellinus
,
how
ridiculous
it
was
(
in
the
Gentiles
account
of
their
Magicians
)
to
compare
Apollonius
,
and
Apuleius
and
other
skilful
men
in
Magick
,
to
Christ
:
yea
,
and
to
prefer
them
before
him
.
Yet
he
takes
the
comparison
to
be
more
tolerable
betwixt
him
,
and
them
;
rather
then
their
adulterous
Gods
.
Yea
,
and
sayes
that
Scipi
N●sica
their
Priest
,
was
more
worthy
of
divine
honours
,
●then
their
Gods
themselves
.
Because
they
being
consulted
,
commanded
scenical
playes
(
horrid
and
shamelesse
spectacles
)
for
the
sedating
of
the
pestilence
:
but
he
admonished
the
contrary
;
accounting
those
cursed
and
filthy
enterludes
as
the
greatest
plagues
of
the
minde
.
Scipio
Affricane
was
so
swayed
with
divining
superstition
,
that
he
would
undertake
no
businesse
,
publique
or
private
,
till
he
had
first
stayed
and
consulted
in
the
Cell
of
Jupiter
Capitoline
.
Lucius
Scylla
,
so
often
as
he
determined
to
wage
any
war
,
he
would
first
embrace
the
little
Image
of
Apollo
(
taken
from
Delphos
)
and
in
the
sight
of
his
souldiers
,
would
pray
it
to
hasten
the
promise
,
or
prediction
.
Alexander
sacrificing
,
and
a
young
boy
holding
the
Censer
,
a
coal
fell
upon
his
arm
,
and
so
burnt
it
,
that
the
standers
by
were
troubled
with
the
smell
:
yet
he
(
so
insensibly
charmed
he
was
)
not
once
shrinkt
at
it
,
whereby
he
was
put
in
minde
to
presage
,
what
manly
invinciblenesse
should
be
found
in
his
souldiers
against
all
perils
:
when
as
he
observed
such
undanted
sufferance
in
a
very
childe
.
As
Aelius
Praetor
was
pleading
Law
,
a
certain
bird
came
and
sat
upon
his
head
:
which
an
Aruspick
observed
,
and
thereupon
predicted
;
that
it
being
saved
,
the
state
of
his
own
house
would
be
happy
;
but
the
Commonwealth
miserable
:
but
the
contrary
,
if
it
dyed
,
which
the
superstitious
man
hearing
,
immediately
bit
off
the
birds
neck
before
them
all
.
Codrus
King
of
the
Athenians
upon
an
oraculous
responsal
that
that
side
should
get
the
victory
,
whose
King
was
slain
in
the
battail
:
in
a
superstitious
rashnesse
committed
himself
disguised
to
the
danger
of
his
enemies
darts
.
Oh
the
superstition
of
predictions
,
that
expose
men
not
only
to
the
toleration
,
but
election
of
utmost
perils
!
Gyges
living
in
all
kind
of
felicity
,
would
needs
consult
Pythian
Apollo
,
if
any
mortall
man
enjoyed
more
happinesse
,
then
himselfe
?
it
was
answered
of
a
poore
Arcadian
,
who
lived
contented
in
his
own
strait
cottage
,
that
he
was
farre
more
happy
then
he
.
At
this
he
would
needs
throw
away
his
enchanted
Ring
,
and
after
that
fell
into
extream
misery
,
the
end
of
all
magicall
felicity
.
The
earth
gaping
,
and
thence
an
infectious
ayre
proceeding
,
which
caused
a
great
pestilence
among
the
Romans
;
and
they
endeavouring
to
fill
it
up
,
but
could
not
:
upon
consult
,
it
was
answered
by
the
vaticinators
that
nothing
could
fill
that
gulph
,
and
so
remedy
the
plague
,
but
one
that
was
most
eminent
amongst
them
:
whereupon
Curtius
taking
himselfe
to
be
the
man
presaged
,
and
to
doe
his
countrey
service
,
rode
headlong
into
the
gulph
,
and
there
perished
.
Menecrates
an
Astrologicall
Physician
,
would
needs
account
of
himselfe
,
as
god
Iupiter
;
and
thus
wrote
to
Philip
of
Macedon
:
Menecrates
Iupiter
to
Philip
health
of
body
.
He
,
to
check
his
magicall
arrogance
,
wrote
thus
:
Philip
to
Menecrates
,
soundnesse
of
mind
.
Yet
seeing
he
would
not
for
all
this
,
out
of
that
conceit
,
nor
be
advertised
of
his
proud
and
vaine
presumption
,
he
commanded
,
at
a
banquet
,
to
set
nothing
before
him
but
Frankincense
,
and
such
like
fumes
(
with
the
offering
whereof
the
gods
were
pleased
)
but
not
one
bit
of
meat
:
till
at
length
,
for
meere
hunger
he
was
forced
to
confesse
himselfe
to
be
no
more
but
a
mortall
man
.
17.
Of
the
severall
waies
that
have
been
used
,
whereby
to
direct
,
dispose
,
determine
,
moderate
,
remedy
,
or
prevent
superstitious
hopes
or
feares
;
as
concerning
prodigies
,
and
prognostications
.
SVlpitius
Gallus
,
being
Lieutenant
Generall
of
Lucius
Paulus
his
army
against
King
Porses
,
it
hapned
on
a
cleare
night
,
that
the
Moon
suddenly
defected
in
an
Ecclipse
;
at
which
dire
omen
the
souldiers
stood
amazed
,
and
had
no
heart
to
fight
:
till
he
made
a
notable
oration
,
concerning
the
course
of
the
Heavens
,
and
the
force
of
the
Stars
(
as
that
such
things
have
their
naturall
causes
,
and
ordinarily
portend
no
more
but
naturall
effects
,
and
not
arbitrary
actions
,
and
contingent
events
.
)
And
so
animated
the
Souldiers
,
that
they
went
on
fearlesse
,
and
obtained
the
victory
.
Which
they
ascribed
to
him
,
as
an
effect
of
his
rationally
perswading
art
,
quite
contrary
to
the
other
,
irrationally
prognosticating
.
The
Athenians
being
terrified
at
the
sudden
obscuration
,
or
ecclipse
of
the
Sunne
,
taking
it
to
be
a
celestiall
denunciation
of
their
destruction
.
Thereupon
stood
forth
Pericles
,
and
discoursed
of
the
Sunne
and
Moones
course
;
as
he
had
learned
of
his
master
Anaxagoras
;
and
so
eased
them
of
their
vaine
●eares
.
Agathocles
,
in
his
warres
against
the
Penians
,
when
an
Ecclipse
,
or
any
celestiall
prodigie
did
happen
,
was
still
wont
to
discourse
to
his
Souldiers
,
of
their
naturall
causes
and
effects
:
and
so
both
expelled
their
feares
,
and
encouraged
them
to
successe
.
A
certaine
Augur
would
needs
stay
the
marching
of
Alexanders
army
,
till
he
took
auspication
from
a
bird
that
sate
before
them
.
The
Soldiers
mean
while
much
troubled
about
the
doubtfulnesse
of
the
presage
:
one
Mesellanius
alias
Mysonianus
,
a
Jewish
souldier
,
impatient
of
the
delay
,
took
an
arrow
,
and
shot
the
bird
stone
dead
.
Which
the
Augur
indigning
,
he
replyed
,
should
a
whole
army
be
stayed
to
note
the
presage
of
its
expedition
and
successe
from
such
a
silly
thing
,
as
could
not
foresee
its
own
fall
?
A
bold
Astrologer
presumed
to
tell
Galeacius
Prince
of
Millaine
,
that
the
Starres
promised
himselfe
long
life
;
but
to
him
a
short
one
.
This
he
said
,
thinking
to
terrifie
him
;
but
it
so
provoked
him
,
that
he
presently
caused
him
to
be
hanged
,
and
lived
a
long
time
after
.
There
comming
Oracles
,
or
soothsayings
of
all
sorts
to
the
Thehanes
,
some
promising
them
victory
,
some
threatning
their
overthrow
,
to
the
peoples
infinite
distraction
;
Thereupon
Epaminondas
their
Captaine
in
chiefe
,
commanded
that
those
that
promised
victory
should
be
layd
on
the
right
hand
the
oratory
chaire
,
and
the
other
on
the
left
.
Having
thus
disposed
them
,
he
got
up
into
the
chaire
,
and
made
this
pithy
oration
.
If
you
Thehanes
will
be
obedient
to
your
Captaines
and
be
couragious
of
heart
to
encounter
your
enemies
;
these
here
(
shewing
the
presages
on
the
right
hand
)
are
yours
.
But
if
ye
be
disobedient
,
and
faint
hearted
,
then
these
(
poynting
to
them
on
the
left
hand
)
are
ordained
for
you
.
A
Soothsayer
bringing
in
the
intrailes
of
a
sacrificed
Oxe
to
Philip
of
Macedon
,
sonne
to
Antigonus
;
he
asked
Demetrius
,
what
his
judgement
was
of
those
signes
?
And
whether
he
should
keep
the
castle
to
himselfe
,
or
deliver
it
to
the
M●ssinians
?
Demetrius
smiling
,
answered
him
,
If
thou
beest
of
the
Soothsayers
mind
,
thou
mayst
deliver
it
up
:
but
if
thou
hast
the
mind
of
a
King
rather
,
then
shal●
thou
hold
the
Oxe
by
both
the
horns
.
Lucullus
with
about
10000
going
against
Tigranes
,
and
his
130000
men
;
and
that
upon
the
day
before
the
nones
of
October
,
on
which
formerly
the
Cymbrians
had
greatly
discomfited
Caesars
army
:
one
told
him
,
that
day
was
ominous
to
the
Romans
.
Let
us
fight
them
(
quoth
he
)
the
more
valiantly
;
and
so
we
shall
make
it
accounted
for
an
happy
day
hereafter
,
of
an
unlucky
day
heretofore
.
An
Aruspex
,
after
his
solemne
lustration
,
brought
the
intrailes
to
Crassus
,
who
let
them
fall
out
of
his
hands
.
This
(
as
an
argument
of
his
age
and
weaknesse
)
was
interpreted
for
an
ill
token
.
Whereat
he
smiling
said
,
though
they
thought
him
so
old
and
weake
in
letting
those
intrails
fall
out
of
his
hands
:
yet
he
was
young
,
and
strong
enough
to
keep
his
sword
in
his
hands
.
Alexander
drawing
up
to
Babylon
with
his
army
,
the
Chaldaeans
admonished
him
,
to
delay
his
entrance
into
the
City
,
for
some
ill
signes
,
which
they
foresaw
.
But
he
being
resolved
answered
them
according
to
the
common
proverbe
,
that
he
was
the
best
Diviner
,
that
presaged
the
best
things
.
Then
they
requested
him
,
that
seeing
he
was
so
resolved
,
that
he
would
enter
the
City
on
such
a
port
,
as
might
be
with
his
face
towards
the
East
,
and
not
towards
the
West
.
He
was
content
to
observe
them
so
farre
;
but
finding
the
way
exceeding
soule
and
myrie
,
he
entred
the
City
the
clean
contrary
way
to
their
admonition
.
When
Apollonius
,
and
his
companions
were
travelling
in
a
bright
Moonshine
night
,
the
phantasme
of
an
Hagge
met
them
,
and
sometimes
it
changed
it selfe
into
this
shape
,
and
some
times
into
that
,
and
sometimes
vanished
out
of
their
fight
.
Now
as
soon
as
Apollonius
knew
what
it
was
,
grievously
reviling
it
,
he
advised
his
companions
to
doe
the
like
.
For
he
knew
that
was
the
best
remedy
against
such
invasions
.
A
certaine
Iew
having
told
Peter
of
Castile
,
that
his
horoscope
promised
him
most
eminent
fortune
and
successe
,
in
many
things
:
which
(
for
the
most
part
)
falling
out
contrary
,
and
therefore
the
King
angrily
upbraiding
the
Genethliacke
,
with
the
falsity
of
his
art
.
Alas
(
quoth
he
)
though
the
heavens
freeze
never
so
hard
,
yet
a
man
may
sweat
in
a
bath
;
Confessing
that
inferiour
and
ordinary
meanes
working
contrary
,
are
sufficient
to
alter
and
prevent
the
force
and
power
of
the
heavenly
bodies
.
The
parents
of
a
certaine
Virgin
came
to
blessed
Macarius
,
entreating
him
to
pray
to
God
,
that
her
humane
shape
might
be
restored
to
their
daughter
,
which
they
imagined
to
be
turned
into
a
Cow
.
The
holy
man
affirmed
,
he
could
see
no
other
thing
in
her
,
but
the
appearance
of
a
virgin
;
and
praying
for
them
,
the
praestigious
delusion
vanished
;
and
then
they
perceived
her
to
be
so
too
.
The
Aegyptian
likewise
that
had
his
wife
made
to
appeare
in
his
bed
,
as
if
she
had
been
a
rugged
mare
,
appealed
to
Macarius
:
and
by
his
prayers
,
the
praestigious
imposture
was
expelled
.
A
young
man
dwelling
in
Gareoth
,
not
farre
from
Aberdine
,
was
haunted
mightily
with
a
spectrous
apparition
of
a
beautifull
woman
,
inticing
him
to
lewdnesse
:
which
he
discovered
to
the
Bishop
,
who
advised
him
to
depart
the
place
,
and
betake
himselfe
to
fasting
and
prayer
;
and
so
he
was
delivered
of
the
temptation
.
A
young
Gentlewoman
of
the
Countrey
of
Mar
,
suspected
by
her
parents
,
and
questioned
somewhat
severely
,
confessed
,
that
a
young
man
kept
her
company
by
night
,
and
sometimes
by
day
;
but
how
he
came
in
,
or
went
out
,
she
could
not
tell
.
One
day
having
watched
,
they
spied
an
horrible
monstrous
thing
in
their
daughters
armes
;
which
a
Priest
,
knowing
the
Scriptures
,
and
of
honest
life
,
caused
to
vanish
away
.
18.
Of
humane
reason
,
and
prudence
(
much
more
Christian
wisdome
)
making
more
probable
,
and
pertinent
conjectures
,
presages
,
interpretations
;
then
can
all
the
art
and
artifice
of
Magick
and
Astrologie
.
IMmediately
upon
the
destruction
of
Hierusalem
,
there
was
seen
a
comet
hanging
over
the
Temple
in
the
similitude
of
a
fiery
sword
;
which
did
denounce
fire
and
sword
to
the
City
.
Many
nights
together
there
shone
a
light
about
the
Temple
and
Altar
,
as
if
it
had
been
day
.
The
vulgar
did
interpret
it
,
as
betokening
the
good
and
liberty
of
their
Nation
;
but
the
more
prudent
thought
the
contrary
.
An
Heifer
also
ready
to
be
sacrificed
,
brought
forth
a
Lambe
,
in
the
middle
of
the
Temple
.
Also
the
Brazen
gate
divers
nights
together
,
unlickt
,
or
opened
it selfe
,
and
could
very
hardly
be
shut
againe
:
and
this
the
most
thought
to
be
a
token
of
some
future
good
;
but
the
more
discerning
conceived
otherwise
of
it
.
In
the
clouds
were
suddenly
seen
a
little
before
Sun-set
whole
troops
of
armed
men
.
In
the
Feast
of
Pente●ost
,
the
Priests
entring
into
the
Temple
at
night
to
celebrate
the
accustomed
Sacrifice
,
the
first
felt
a
mo●tion
,
then
heard
a
sound
,
and
after
that
understood
a
voyce
crying
out
,
Depart
we
from
hence
.
Four
yeeres
before
,
one
Iesus
the
sonne
of
Ananias
a
plaine
Countreyman
cried
out
in
a
propheticall
spirit
,
while
the
City
was
yet
in
peace
and
abundance
,
A
voyce
from
the
East
,
a
voyce
from
the
West
,
a
voyce
from
the
foure
windes
,
a
voyce
upon
Hierusalem
,
and
upon
the
Temple
,
a
voyce
upon
the
bridegroomes
,
and
the
brides
,
a
voyce
upon
all
the
people
.
At
which
the
Elders
were
moved
,
and
caused
him
to
be
sharply
punished
;
but
he
changed
not
his
voyce
,
neither
for
feare
nor
stripes
,
nor
threats
,
nor
perswasions
;
but
at
every
stripe
cried
out
,
woe
to
Hierusalem
.
At
length
they
weary
with
inflicting
,
gave
him
over
for
one
mad
,
and
that
knew
not
what
he
said
.
But
he
still
continued
in
the
same
sad
tune
,
till
the
very
beginning
of
the
siege
,
and
then
he
ceased
;
as
one
that
needed
denoun●●
no
more
,
seeing
the
thing
denounced
was
now
come
to
passe
.
Onely
after
the
fire
was
already
begun
in
the
City
,
and
the
Temple
,
going
about
the
wall
,
he
began
to
cry
again
,
Wo
to
the
City
,
the
people
,
and
the
Temple
,
and
woe
also
to
me
:
and
so
being
smitten
with
something
that
was
sling'd
at
him
,
he
died
.
Many
of
the
Astrologers
conjecturing
many
things
upon
the
geniture
of
Nero
;
the
saying
of
his
father
Domitius
was
held
for
the
aptest
presage
:
that
nothing
could
come
from
him
and
Agrippina
,
but
must
be
detestable
,
and
born
for
the
publique
evill
.
Hannibal
well
noting
the
unskilfulnesse
,
and
temerity
of
Terentius
varro
,
and
Caius
Flaminius
,
divined
of
the
Romans
defeat
,
and
the
Affricans
victory
,
against
all
the
Soothsayers
,
or
diviners
.
Hippocrates
writing
of
two
brothers
,
sickning
alike
,
and
recovering
alike
;
supposed
them
therefore
to
be
twins
,
and
so
fetcht
the
cause
from
their
like
temper
and
constitution
,
in
their
generation
and
conception
:
but
Possidonius
a
stoicke
(
and
much
addicted
to
Astrology
)
would
needs
have
it
to
be
from
the
constitution
of
the
Stars
,
at
their
conception
and
birth
.
St.
Augustine
gives
judgement
for
the
physitian
,
against
the
Mathematitian
,
grounded
upon
the
disposition
of
the
parents
,
the
soyle
,
the
nutrition
,
&c.
and
not
upon
the
influence
of
the
Stars
.
Three
brothers
,
sonnes
to
the
Cimmerian
King
,
contending
about
their
fathers
kingdome
,
were
content
to
referre
themselves
to
Ariopharnes
King
of
Thrace
,
whom
he
judged
worthiest
of
it
.
Who
gave
judgement
after
this
manner
,
better
then
all
the
Ariolaters
.
He
caused
their
fathers
body
to
be
taken
out
of
the
Sepulchre
,
and
to
be
tied
to
a
tree
,
to
see
which
of
them
could
shoot
neerest
their
fathers
heart
.
The
eldest
shot
his
father
in
the
throat
,
the
second
hit
him
in
the
brest
,
the
youngest
would
rather
lose
his
hopes
then
shoot
at
all
.
And
to
him
for
his
pieties
sake
,
he
designed
the
Kingdom
.
Charles
the
great
(
or
as
some
say
,
his
sonne
)
beholding
a
stupendous
Comet
,
one
Egmund
(
alias
Egmard
)
an
Astrologer
,
willing
to
have
him
thereby
apprehend
some
fearfull
mutations
either
to
his
person
,
or
to
his
dominions
:
yet
because
he
would
seem
not
to
terrifie
him
too
much
,
made
use
of
those
words
of
Scripture
(
both
against
his
own
art
,
and
mind
)
Be
not
dismayed
at
the
signes
of
Heaven
.
To
whom
the
Emperour
answered
very
devoutly
,
We
feare
not
Comets
,
or
prodigious
signes
,
but
the
maker
of
them
,
and
us
;
and
magnifie
his
mercy
that
would
thus
admonish
us
provoking
and
slothfull
sinners
,
by
these
,
or
any
other
his
tokens
.
Frederick
the
third
,
when
a
Countreyman
came
before
him
,
complaining
that
one
of
his
horses
was
stoln
out
of
his
Inne
,
askt
where
the
thiefe
was
?
that
(
said
the
Countreyman
)
he
could
not
tell
.
How
chance
(
said
the
Emperor
)
he
stole
not
both
thy
horses
as
well
as
one
?
The
man
answered
,
the
other
was
a
Mare
;
and
not
fit
for
a
souldiers
use
:
whereupon
(
instead
of
going
to
a
wise
man
,
to
finde
out
stolne
goods
)
the
Emperour
advised
him
to
lead
his
mare
up
and
down
the
severall
streets
and
lanes
,
and
so
by
their
mutuall
neighing
,
the
thiefe
came
to
be
discovered
.
In
the
time
of
Edward
,
sirnamed
the
Martyr
,
there
appeared
a
terrible
blazing
Starre
,
which
the
Wizzards
and
the
vulgar
,
would
have
to
portend
this
,
and
that
:
but
the
more
wise
and
religious
said
,
it
was
a
signe
of
Gods
anger
,
for
their
wickednesse
against
the
married
Clergy
.
The
mother
of
George
Castriot
,
called
Scanderbeg
,
dreamed
she
was
brought
to
bed
of
a
Serpent
,
which
covered
all
Albania
,
and
devoured
many
Turks
.
His
father
Iohn
,
Prince
of
Albania
,
hearing
of
this
dream
,
would
seek
for
no
exposition
either
of
Oracles
or
Soothsayers
,
but
cheared
his
wife
,
telling
her
,
he
foresaw
she
should
be
delivered
of
a
sonne
,
an
excellent
warrior
,
a
great
scourge
of
the
Turks
,
and
a
defender
of
the
Christian
faith
.
Luctatius
Catulus
,
a
notable
Romane
in
the
first
Punick
war
,
was
advised
by
the
Senate
not
to
consult
the
fortune
of
the
prae●estine
lots
.
Because
the
Commonwealth
ought
to
be
administred
by
patriall
auspications
;
that
is
,
by
prudent
counsels
:
and
not
by
forraine
divinations
.
And
by
this
means
he
prospered
,
and
put
an
end
to
that
war
.
Apollo
foreseeing
the
ruine
of
the
Athenians
,
counselled
them
for
their
safety
,
to
betake
themselves
to
wooden
walls
,
sc.
their
ships
:
which
very
thing
Themistocles
,
out
of
his
prudent
observation
,
had
advised
before
.
Solon
gave
warning
of
the
tyranny
that
should
infest
the
state
of
Athens
.
For
which
(
saith
Cicero
)
I
may
call
him
a
prudent
man
,
but
not
a
Diviner
.
Because
prudence
was
able
to
forespeak
such
a
thing
,
without
Divination
.
Divitiacus
Heduus
,
led
more
by
Physiology
,
then
Astrology
;
and
by
reason
,
more
then
both
,
as
concerning
the
events
of
things
future
:
would
never
be
drawn
on
alone
by
the
augury
of
a
divining
Priest
;
but
would
still
adde
thereunto
his
own
prudent
and
rationall
conjecture
.
And
by
that
alwaies
ruled
his
affaires
,
rather
then
by
the
other
.
Otanes
a
noble
Persian
,
and
most
sagacious
in
conjecture
,
suspecting
the
Magicians
usurpation
in
suborning
a
false
King
,
a
Pseudo
Smerdis
(
for
the
true
Smerdis
being
slain
by
Prazaspes
a
Magician
;
and
Patizites
a
Magician
setting
up
his
brother
Smerdis
a
Magician
,
who
was
in
all
parts
very
like
the
other
)
Otanes
advised
his
daughter
(
a
concubine
)
to
feele
about
the
Pseudo
Smerdis
his
head
(
for
Cambyses
had
cut
off
both
the
Magicians
eares
,
for
distinction
sake
)
and
thus
cunningly
finding
out
the
truth
,
they
conspired
against
the
usurping
Magicians
,
and
slew
them
.
Agathocles
made
an
oration
to
his
souldiers
,
whereby
they
were
much
encouraged
.
But
an
ecclipse
of
the
Sunne
hapned
,
at
which
they
were
not
a
little
terrified
.
Wherefore
the
King
(
as
carefull
to
give
a
reason
of
that
,
as
of
the
warre
)
told
them
that
if
it
had
hapned
before
they
set
forth
,
the
prodigie
might
have
portended
something
against
them
that
made
the
expedition
:
but
seeing
it
fell
out
after
their
setting
forth
,
all
the
portent
must
needs
be
against
them
against
whom
the
expedition
was
made
.
And
thus
he
encouraged
them
again
,
and
pro●ved
victorious
.
William
the
Conquerour
comming
out
of
his
ship
to
enter
upon
the
English
shore
,
his
foot
chanced
to
slip
so
that
he
fell
to
the
ground
:
some
doubted
of
the
omen
,
but
one
of
the
souldiers
said
wisely
,
this
did
but
signifie
his
taking
possession
of
England
.
Christophorus
Columbus
,
after
that
he
saw
the
Indians
turne
treacherous
,
and
grow
implacable
towards
him
,
told
them
(
having
some
skill
in
Astronomy
to
foresee
an
Ecclipse
)
that
within
few
daies
they
should
see
the
Moon
his
friend
,
and
portending
terrible
things
to
them
,
because
of
their
breach
of
hospitality
.
Now
when
the
Ecclipse
hapned
accordingly
,
they
(
ignorant
of
the
cause
)
took
his
prediction
to
be
ratified
,
and
fearing
the
sequel
,
used
him
with
all
curtesie
,
and
ladened
him
with
gifts
.
19.
Of
Magicall
and
Astrologicall
Artists
,
and
their
Arts
,
wittily
derided
,
wisely
rejected
,
and
worthily
contemned
.
THe
Army
of
the
Romanes
being
deadly
smitten
by
the
darts
and
arrows
of
the
Parthians
;
and
Cassius
labouring
to
preserve
and
order
such
of
the
dispersed
as
repaired
to
him
,
for
another
assault
:
a
certain
Chaldaean
advised
him
,
to
protract
the
time
a
while
,
til
the
Moon
had
runne
over
Scorpio
,
and
attained
to
Sagitarius
.
Oh
(
quoth
he
)
I
feare
Sagitarius
,
or
the
Archer
,
more
then
I
doe
Scorpio
,
or
the
Serpent
himselfe
.
Spurina
admonished
Caesar
,
to
take
heed
of
some
perill
that
was
towards
him
,
which
could
not
be
deferred
beyond
the
Id●●
of
March
.
When
the
day
came
,
Caesar
derided
Spurina
,
saying
,
the
Ides
of
March
were
come
,
and
yet
he
saw
no
hurt
.
Yea
(
quoth
the
Augur
)
they
are
come
indeed
,
but
for
all
that
they
are
not
past
.
Thus
they
jeared
one
another
;
but
ere
the
predicted
time
was
compleat
,
the
conspiracy
of
Caesars
death
took
effect
.
And
thus
the
Astrologers
jeare
,
what
got
Caesar
by
jearing
their
Art
?
But
have
they
not
read
that
Cicero
derided
Spurina
,
as
well
as
Caesar
did
?
And
if
they
compare
Authors
,
they
shall
read
,
that
Caesar
himselfe
had
noted
,
that
the
Ides
of
March
would
be
ferall
to
him
,
because
of
Scorpio's
declining
.
So
then
it
is
easie
to
be
observed
,
that
the
effect
followed
,
because
of
his
superstition
,
rather
then
his
derision
.
It
is
well
noted
of
the
same
Caesar
,
that
for
no
religion
(
that
is
,
fatidicall
superstition
)
he
could
be
deterred
,
or
retarded
from
any
enterprize
.
When
the
hoste
escaped
from
the
Immolator
(
a
direfull
omen
for
the
sacrifice
to
avoid
the
Altar
)
he
notwithstanding
would
not
deferre
his
expedition
against
Scipio
and
Iuba
.
In
his
profection
into
Africa
,
as
he
went
out
of
the
ship
,
he
chanced
to
fall
flat
upon
the
ground
(
an
ill
omen
)
yet
he
presumed
it
for
the
best
sign
,
and
said
,
I
now
hold
thee
fast
,
O
Africa
.
Yea
he
carried
a
Baffoon
Jester
along
with
him
,
on
purpose
to
●lude
the
invincible
name
of
the
Scipio's
in
that
province
:
and
though
he
went
on
against
the
admonitions
of
the
greatest
Augurs
,
yet
he
the
rather
prospered
for
his
own
resolution
.
Pyrrhus
was
wont
to
say
merrily
,
that
he
conceived
himselfe
to
be
born
under
Hercules
his
Star
:
because
the
more
victories
he
had
gotten
against
the
Romans
,
the
more
sharply
they
still
rose
up
against
him
.
Cato
used
to
say
,
he
wondred
how
one
Astrologicall
diviner
could
look
upon
another
,
and
not
laugh
,
so
.
that
they
had
so
neatly
agreed
together
to
delude
all
others
.
But
the
world
is
turn'd
since
Catos
time
;
and
they
must
now
give
it
leave
to
laugh
at
them
,
and
their
delusions
.
A
certaine
Astrologer
telling
it
in
or
to
an
Assembly
,
that
he
had
there
drawn
in
a
Table
the
erratulae
,
or
wandring
Stars
.
Lie
not
friend
(
quoth
Diogenes
)
for
the
Starres
erre
not
,
nor
wander
at
all
;
but
they
that
sit
or
stand
here
to
no
purpose
.
(
I
adde
,
but
they
that
study
and
practise
an
art
to
as
little
.
)
The
same
Cynick
askt
another
,
talking
familiarly
of
the
Stars
,
when
he
came
from
Heaven
?
Thales
,
as
he
went
on
looking
up
to
the
Starres
,
fell
into
a
ditch
of
water
;
whereupon
(
besides
the
jest
his
mayd
made
of
him
at
the
present
)
others
said
of
him
afterwards
,
that
if
he
had
lookt
down
into
the
water
he
might
have
seen
the
Stars
:
but
looking
up
to
the
Stars
,
he
could
not
see
the
water
.
Bion
said
,
the
Astrologers
were
very
ridiculous
,
who
boasted
they
could
see
the
Fish
afarre
off
in
the
Heavens
;
and
yet
could
not
see
the
Fishes
hard
by
swimming
in
the
River
.
Dion
,
one
of
Plato's
Scholars
,
and
friends
;
an
Ecclipse
of
the
Moon
chancing
at
the
same
time
that
he
was
waighing
up
his
Anchors
,
to
saile
from
Zacynthe
to
make
warre
with
the
Tyrant
Dionysius
,
disregarded
the
vaticinall
portent
,
set
to
saile
notwithstanding
,
came
to
Syracuse
,
and
prevailed
to
drive
out
the
Tyrant
.
One
shewed
Vespasian
a
strange
hayry
Comet
,
thinking
to
put
him
in
some
feare
of
the
portent
;
whereat
he
merrily
replyed
,
that
prodigie
betokened
nothing
contrary
to
him
,
but
the
King
of
the
Parthians
(
his
enemy
)
who
wore
a
bushy
head
of
haire
.
After
the
death
of
Iulian
,
the
A●tiochenians
even
in
their
sports
thus
derided
Maximus
,
the
greatest
Magician
,
and
chiefe
of
those
that
had
seduced
him
by
their
predictions
and
praestigious
operations
:
where
are
now
thy
divinations
,
O
foolish
Maximus
?
God
and
his
Church
have
now
overcome
,
viz.
the
Divell
,
and
Magicians
.
St.
Augustine
confesses
his
Nebridius
would
often
deride
his
study
of
Judiciary
Astrologie
:
and
he
was
ready
to
deride
him
again
,
for
ignorant
in
that
art
:
till
at
length
convinced
of
his
own
ignorance
,
he
prevented
the
others
smiling
,
by
his
own
bewayling
.
Nearchus
admirall
to
Alexander
arriving
neere
the
Isle
of
Nosala
,
consecrated
to
the
Sunne
,
was
told
of
a
prophecy
,
that
no
mortall
man
might
land
there
,
but
at
the
instant
he
should
vanish
away
,
and
be
no
more
seen
.
This
made
the
Marriners
refuse
,
but
the
Admirall
forced
them
to
goe
ashore
,
and
landed
there
himselfe
;
to
let
them
see
how
vaine
and
contemptible
were
all
such
predictions
.
Cato
observing
one
to
have
consulted
a
Soothsayer
,
upon
a
Rat
gnawing
his
hose
:
what
an
ominous
portent
(
said
he
)
would
the
man
have
suspected
,
if
his
hose
had
gnawne
the
Rat
?
When
one
wondred
at
the
Snakes
winding
about
his
doore
bar
:
what
a
wonder
said
another
,
would
it
have
been
,
if
the
bar
had
twisted
about
the
snake
?
Polydamus
conjecturing
an
ill
omen
to
the
Trojanes
,
from
the
flight
of
an
Eagle
,
holding
a
Serpent
in
his
talons
:
Tush
,
quoth
Hercules
,
the
best
augurizing
is
to
fight
valiantly
for
our
Countrey
.
Prusias
refusing
to
fight
,
because
the
Diviners
had
signified
to
him
,
that
the
inspected
intrailes
forbad
it
as
unlucky
.
What
(
said
an
Athenian
Captaine
)
wilt
thou
give
more
credit
to
a
piece
of
calves
flesh
,
then
to
an
old
Commander
?
Cicero
reciting
the
Diviners
prediction
of
some
dreadfull
portent
,
from
the
Mice
gnawing
the
Souldiers
Targets
or
Belts
;
then
,
quoth
he
,
may
I
feare
the
decay
of
the
Common-wealth
,
because
the
Mice
gnaw'd
Plato's
politie
in
my
study
▪
And
if
they
should
likewise
gnaw
Epicures
book
of
riot
and
voluptuousnesse
,
might
we
not
thence
dread
a
presage
of
dearth
and
famine
?
At
Pericles
his
setting
out
to
the
Peloponnesian
war
,
the
master
of
the
ship
being
somewhat
dismayed
because
of
an
ecclipse
of
the
Sun
at
that
instant
:
Pericles
cast
his
cloak
over
his
eyes
,
and
askt
him
what
hurt
that
did
him
,
save
onely
hinder
his
sight
for
a
little
space
?
Alphonsus
King
of
Arragon
,
honouring
all
learned
men
,
and
making
liberall
provision
for
the
masters
of
all
good
arts
,
onely
ha
past
by
,
or
sleighted
the
Astrologers
.
The
reason
of
it
being
asked
,
it
was
answered
by
a
pleasant
wit
,
That
the
Stars
rule
fooles
,
but
wise
men
govern
the
Stars
.
It
was
therefore
for
foolish
princes
to
respect
and
entertain
such
;
and
not
for
the
wise
,
such
as
Alphonsus
was
.
Scaliger
makes
himselfe
merry
with
a
Fly-driving
Configurator
,
who
having
made
a
Talismannicall
plate
,
for
this
very
purpose
:
he
had
no
sooner
set
it
up
,
but
a
Fly
comes
presently
and
(
as
saith
my
Translator
)
shites
upon
it
for
handsell
,
or
in
contempt
of
all
such
figures
.
Alariclus
having
besieged
Rome
,
some
heathenish
people
had
sent
for
certaine
Tuscane
Magicians
,
who
confidently
promised
(
by
their
art
)
to
make
him
raise
his
siege
,
and
so
free
the
City
.
But
Innocentius
then
Bishop
there
,
drave
them
out
thence
,
judging
it
better
and
safer
for
the
City
to
be
taken
,
then
to
be
delivered
by
such
divellish
means
.
Frederick
of
Austria
,
being
imprisoned
by
Lewis
of
Bavaria
;
a
Magician
promised
Leopoldus
his
brother
(
if
he
would
reward
him
well
for
his
paines
)
that
he
would
(
by
his
art
)
set
Frederick
at
liberty
,
and
bring
him
safe
out
of
Bavaria
,
home
to
Austria
,
within
an
houres
space
.
And
,
upon
a
liberall
promise
his
divell
hyed
to
the
prison
,
and
appeared
to
Frederick
in
the
shape
of
a
stranger
,
presenting
there
a
horse
before
him
,
and
bad
him
get
upon
him
,
and
he
should
presently
carry
him
home
into
his
own
Countrey
.
But
Frederick
being
very
inquisitive
,
scrupulous
,
conscientious
,
more
then
the
phantasme
could
well
away
with
,
disappeared
;
and
excused
the
frustration
to
the
Magician
,
from
the
others
refusall
;
and
he
likewise
to
those
that
had
imployed
him
.
The
Duke
of
Anjou
consulting
with
the
Count
of
Savoy
,
about
an
offer
which
a
Magician
had
made
unto
him
,
as
touching
the
betraying
of
a
Castle
into
their
hands
,
by
the
power
of
his
art
.
The
Count
replied
,
he
trusted
in
God
,
and
would
never
consent
,
that
it
should
be
said
,
that
such
old
Souldiers
and
stout
,
could
not
doe
an
exploit
,
without
the
advise
,
or
help
of
an
infamous
,
and
forbidden
art
:
and
so
caused
the
praestigious
artists
head
to
be
stricken
off
.
Charles
the
fifth
not
onely
rejected
the
advice
,
but
caused
Corn●lius
Agrippa
(
with
two
noble
men
also
his
confederates
)
to
be
banished
his
Court
and
Kingdoms
;
for
projecting
a
way
to
him
,
of
finding
,
or
tempering
treasure
,
by
magicall
,
or
mago
chymicall
arts
,
and
artifices
.
St.
Augustine
derides
Apollo
,
for
hiring
himselfe
out
to
Laomedon
,
about
the
walling
of
Troy
.
And
being
himselfe
called
the
diviner
,
and
the
father
of
all
diviners
,
yet
for
all
that
he
could
not
foresee
,
how
Laom●don
would
perjure
his
promise
,
and
defraud
him
of
his
reward
.
Theoeritus
a
divining
Sophister
himselfe
,
yet
could
he
not
but
deride
the
vaine
opinions
men
had
of
their
divining
Gods
;
saying
,
O
men
!
be
of
good
minds
;
so
long
as
ye
may
see
the
divining
Gods
,
and
their
divinations
die
,
and
perish
before
you
.
Antiphon
,
when
one
had
presaged
ill
,
because
a
Sow
had
eaten
up
her
own
pigs
:
he
observing
that
the
owner
kept
her
extream
leane
and
bare
:
Be
merry
(
said
he
)
at
the
good
signe
,
in
that
she
did
not
devoure
thy
children
instead
of
her
own
.
Publius
Claudius
in
the
first
Punick
warre
,
as
he
was
upon
a
sea-fight
,
taking
an
auspice
according
to
the
manner
;
it
was
told
him
,
the
Pullen
would
not
come
out
of
their
roosts
to
meat
:
then
commanding
to
cast
them
all
into
the
Sea
;
if
they
will
not
eate
(
quoth
he
)
let
them
drinke
.
Sabinus
father
to
Vespasian
(
being
informed
of
strange
things
concerning
his
sonne
,
by
the
heruspicall
Diviners
)
told
his
old
mother
Tertulla
that
she
had
a
Nephew
or
Grandchilde
begotten
of
him
,
which
should
be
C●sar
.
At
this
the
old
woman
could
not
but
laugh
,
and
wondring
at
his
credulity
,
said
,
That
her
sonne
doted
,
while
she
her selfe
was
got
of
a
sound
mind
.
A
certaine
vaticinator
sate
in
the
Market
place
,
telling
to
every
one
their
fortune
;
to
whom
one
came
and
told
him
,
that
while
he
sate
there
,
his
doores
were
broken
open
,
&
all
his
goods
carried
away
.
At
which
hearing
he
straight
ran
home
▪
wards
sighing
:
to
whom
,
another
meeting
him
,
said
,
Couldst
thou
indeed
divine
what
should
happen
to
others
,
and
couldst
not
foresee
what
might
befall
thy selfe
?
A
certain
Sorceresse
undertook
for
money
to
tell
men
which
way
to
foresee
and
prevent
the
wrath
of
the
Gods
:
but
being
accused
,
condemned
,
and
led
to
execution
,
one
sayd
,
Couldst
thou
teach
others
how
to
avert
a
divine
judgement
:
and
couldst
not
thy selfe
escape
humane
vengeance
?
Diogenes
,
when
he
saw
the
Governours
of
provinces
,
the
Physicians
,
Philosophers
,
and
Orators
,
was
wont
say
,
nothing
was
more
wise
:
but
when
he
saw
the
Vaticinators
,
Conjectors
,
aruspects
,
&c.
then
he
used
to
say
,
nothing
was
more
foolish
,
then
was
man
.
Cicero
,
an
augur
(
saith
St.
Austin
)
derided
the
Auguries
,
and
reprehended
those
kind
of
men
,
that
would
have
the
counsels
of
life
to
be
moderated
by
Crows
and
Daws
.
St.
Bernard
,
while
he
was
a
child
,
lying
sick
upon
his
bed
,
being
grievously
troubled
with
the
headache
;
there
came
to
him
a
sorcerous
hagge
to
mitigate
his
paines
by
her
charmes
:
at
which
he
crying
out
with
great
indignation
,
caused
her
forthwith
to
be
thrust
away
from
him
.
Queen
Elizabeth
,
when
divers
(
upon
greater
scrupulosity
,
then
cause
)
went
about
to
disswade
her
Majesty
(
lying
then
at
Richmond
)
from
looking
on
a
Comet
:
with
a
courage
answerable
to
the
greatnesse
of
her
state
,
she
caused
the
window
to
be
set
open
,
and
cast
out
this
word
jacta
est
alea
,
the
dice
are
thrown
.
Affirming
,
that
her
stedfast
hope
and
confidence
was
too
firmly
planted
in
the
promises
of
God
,
to
be
blasted
,
or
affrighted
with
those
beams
,
which
either
had
a
ground
in
nature
,
whereupon
to
rise
;
or
at
least
no
warrant
out
of
Scripture
to
portend
the
mishaps
of
Princes
.
20.
Of
the
absurd
and
ridiculous
reasons
,
which
have
been
rendred
by
Mag-astro-mancers
,
both
for
the
rules
of
their
art
,
and
their
practice
upon
those
rules
,
and
the
events
upon
those
practices
;
yea
,
and
the
remedies
of
those
events
.
THey
of
Lebedia
sacrificing
before
the
Oracle
of
Iupiter
Triphonius
,
the
cocks
hapned
to
crow
apace
all
the
while
;
This
,
said
the
Soothsaying
Sacrificulists
,
presaged
victory
to
the
Baeotians
,
over
the
Thebanes
.
And
they
gave
this
reason
for
their
divination
:
because
that
bird
is
silent
,
being
vanquished
;
but
crowes
alwaies
when
he
is
conquerour
.
A
certain
Courser
,
intending
to
try
his
speed
at
the
Olympick
games
,
dreamt
the
night
before
,
that
he
was
carried
thither
in
a
Chariot
:
and
consulting
a
Conjecturer
upon
it
,
Thou
shalt
winne
(
said
he
)
I
warrant
thee
;
for
a
Chariot
signifies
swiftnesse
and
speed
.
Another
of
them
dreamt
,
that
he
was
turned
into
an
Eagle
.
Thou
shalt
get
the
mastery
(
quoth
the
interpreter
)
because
this
Foule
flies
the
swiftest
of
all
other
.
Another
of
them
dreaming
the
like
dream
,
ah
(
quoth
the
diviner
)
it
is
to
be
feared
thou
wilt
come
last
,
because
this
bird
pursuing
her
prey
,
follows
in
the
taile
of
the
other
.
A
certain
Matron
(
longing
to
be
pregnant
)
dreamt
her
belly
was
sealed
up
:
this
presages
barrennesse
,
said
one
divining
expounder
,
because
nothing
can
come
forth
of
that
which
is
sealed
up
.
Nay
,
said
another
,
this
imports
fruitfulnesse
,
because
no
body
uses
to
seale
up
that
vessell
,
or
bagge
which
is
empty
,
and
hath
nothing
in
it
.
St.
Ambrose
thus
derides
their
reasons
:
Can
any
thing
be
more
ridiculous
then
to
say
(
as
the
prognosticating
Astrologers
used
)
that
if
a
man
be
born
under
the
Signe
of
Aries
,
he
shall
be
wise
in
counsell
.
And
why
?
because
the
Ram
is
eminent
in
leading
the
flock
.
Item
,
he
shall
be
rich
.
And
why
?
because
the
Ram
hath
every
yeer
a
rich
fleece
growing
on
his
back
.
If
he
be
born
under
the
signe
Taurus
,
he
shall
be
strong
,
laborious
,
potent
in
service
,
&c.
And
why
?
because
the
Bull
or
the
Oxe
submits
his
neck
to
the
yoke
.
He
that
is
born
under
Leo
,
Scorpio
,
Pisces
;
shall
be
fierce
,
malicious
,
silent
:
And
why
?
because
Lyons
are
fierce
,
Scorpions
are
poysonous
,
and
Fishes
are
mute
,
&c.
Upon
the
Statue
of
Augustus
there
was
inscribed
Caesar
?
:
now
it
being
thunder-striken
,
it
happened
that
the
letter
C
was
thereby
blotted
out
:
upon
which
it
was
answered
by
the
divining
Oraculists
,
that
Augustus
had
onely
a
hundred
dayes
to
live
;
because
the
letter
C
notes
that
number
:
and
after
that
should
be
translated
among
the
Gods
;
because
Aesar
in
the
Hetrurian
language
signifies
a
God
.
Livia
being
great
with
childe
,
and
willing
to
take
the
Omen
,
whether
she
should
bring
forth
a
son
,
or
a
daughter
;
an
egge
was
taken
from
under
a
sitting
hen
,
and
(
according
to
the
prescripts
of
divining
omination
)
was
kept
warm
in
her
hands
,
or
in
the
hands
of
her
maids
,
hatching
it
by
turns
;
till
at
last
comes
out
a
Cock
gallantly
crested
or
Combed
,
whereupon
Scribonius
a
Mathematician
promised
famous
things
of
the
infant
;
and
that
he
should
raign
,
but
without
any
kingly
ensign
.
That
it
should
be
a
male
childe
,
he
gathered
from
the
Cock
chicken
;
but
(
by
the
same
reason
)
why
should
he
be
without
any
kingly
ensigne
,
seeing
the
Cock
was
so
bravely
crested
,
or
combed
.
Proclus
gives
an
example
in
a
spirit
,
which
was
wont
to
appear
in
the
form
of
a
Lyon
;
but
by
the
setting
of
a
Cock
before
it
,
vanished
away
:
because
there
is
a
contrariety
betwixt
a
Cock
and
a
Lyon
.
Orus
Apollo
saith
in
his
hieroglyphicks
,
Dawes
,
that
are
twins
signifie
marriage
:
because
this
animal
brings
forth
two
eggs
,
out
of
which
male
and
female
must
be
brought
forth
.
But
if
(
which
seldom
happeneth
)
two
males
be
generated
,
the
males
wil
not
couple
with
any
other
females
,
nor
females
with
any
other
males
,
but
will
alwayes
live
without
a
mate
,
and
solitary
.
Therefore
,
they
that
meet
a
single
Daw
,
divine
thereby
that
they
shall
live
a
single
life
.
The
Eagle
portends
victory
,
but
by
blood
,
because
she
drinks
no
water
,
but
blood
.
An
Owle
because
she
goes
to
her
young
by
night
unawares
,
as
death
comes
unawares
,
is
therefore
said
to
foretel
death
.
Yet
sometimes
,
because
she
is
not
blinde
,
in
the
dark
of
the
night
,
doth
betoken
diligence
and
watchfulnesse
,
which
she
made
good
,
when
she
sate
upon
the
spear
of
Hiero.
Faustina
the
wife
of
Antonius
,
fell
in
love
with
a
sword-player
,
and
fell
sick
for
him
:
her
husband
how
this
might
be
remedyed
,
made
his
consult
with
the
soothsayers
:
whose
advice
was
to
kill
the
Fencer
,
and
let
his
wife
bathe
her
in
his
blood
,
and
presently
accompany
with
her
himself
;
and
so
the
passion
would
be
allayed
.
Melampus
the
Augur
conjectured
at
the
slaughter
of
the
Greeks
,
by
the
flight
of
little
birds
;
when
he
saith
,
thou
seest
that
no
bird
taketh
his
flight
in
fair
weather
.
Swallowes
,
because
when
they
are
dying
,
they
provide
a
place
of
safety
for
their
young
;
do
portend
a
great
patrimony
,
or
legacy
after
the
death
of
friends
.
A
Bat
meeting
any
one
that
is
running
away
,
signifies
an
evasion
:
for
although
she
have
no
wings
,
yet
she
flies
.
A
Sparrow
is
a
bad
omen
to
one
that
runs
away
:
for
she
flies
from
the
Hawk
,
and
makes
haste
to
the
Owle
,
where
she
is
in
great
danger
.
To
meet
a
Lyon
,
seeing
she
is
amongst
animals
the
strongest
,
is
good
:
but
for
a
woman
to
meet
a
Lyonesse
,
is
bad
;
because
she
hinders
conception
;
for
a
Lyonesse
brings
forth
but
once
.
A
Dog
in
a
journey
is
fortunate
;
because
Cyrus
being
cast
into
the
Woods
was
nourished
by
a
Dog
,
till
he
came
to
the
Kingdom
.
Mice
signifie
danger
;
for
the
same
day
that
they
did
gnaw
gold
in
the
Capitol
,
both
the
Consuls
were
intercepted
by
Hannibal
,
by
way
of
ambush
neer
Tarentum
.
The
Pismires
,
because
they
know
how
to
provide
for
themselves
,
and
to
prepare
safe
nests
for
themselves
,
portend
security
,
riches
,
and
a
great
Army
.
Hence
,
when
the
Pismires
had
devoured
a
tame
Dragon
of
Tiberius
Caesar
,
it
was
advised
that
he
should
take
heed
of
the
tumult
of
a
multitude
.
If
a
Snake
meet
thee
,
take
heed
of
an
ill-tongued
enemy
:
for
this
animal
hath
no
power
,
but
in
his
mouth
.
A
Snake
creeping
into
Tiberius
his
palace
,
portended
his
fall
.
Two
Snakes
were
found
in
the
bed
of
Sempronius
Gracchus
;
wherefore
a
soothsayer
told
him
,
if
he
would
let
the
male
go
,
or
the
female
escape
he
,
or
his
wife
should
shortly
dye
:
he
preferring
the
life
of
his
wife
,
killed
the
male
,
and
let
the
female
escape
,
and
within
a
few
dayes
he
dyed
.
But
Tully
tels
the
story
otherwise
,
and
reasons
better
upon
it
.
I
marvel
(
saith
he
)
if
the
emission
of
the
female
Snake
should
bring
death
to
Tiberius
Graccbus
;
&
the
emission
of
the
male
Snake
were
deadly
to
Cornelia
,
why
he
did
dismisse
either
of
them
.
For
the
soothsayers
answered
nothing
of
any
future
accident
,
if
neither
were
dismist
.
And
that
Graccbus
his
death
followed
,
the
cause
(
I
believe
)
was
some
disease
,
and
not
the
Serpents
dismission
.
Meeting
of
Monks
is
commonly
accounted
as
an
ill
omen
,
and
so
much
the
rather
if
it
be
early
in
the
morning
:
because
these
kind
of
men
live
for
the
most
part
by
the
suddain
death
of
men
;
as
Vultures
do
by
slauhgters
.
Apollonius
,
and
his
companions
(
according
to
his
advice
)
caused
the
phantasm
of
an
Hagge
to
vanish
away
by
reviling
it
:
for
he
knew
that
was
the
best
remedy
against
such
invasions
.
For
so
fearful
is
this
kind
of
spirits
,
that
they
once
moved
,
tremble
,
and
are
compelled
by
feigned
terror
,
and
false
and
impossible
threats
.
So
the
Hagge
of
Menippus
Lyeius
,
who
was
the
cause
of
the
Pestilence
,
being
stoned
by
his
command
,
and
the
pestilence
ceased
.
And
was
not
that
,
because
they
are
afraid
of
impossible
beatings
,
as
well
as
impossible
threatnings
?
21.
Of
Magicians
,
Astrologers
,
Diviners
,
envying
,
opposing
,
differing
,
contradicting
,
confuting
both
themselves
,
and
one
another
.
CAlchas
,
and
Mopsus
,
two
great
Augurs
,
or
Astrological
diviners
,
meeting
together
at
an
Oracle
of
Apollo
Clarius
fell
to
contest
about
their
skill
in
the
conjecturing
art
.
The
question
was
,
how
many
Figs
there
were
upon
such
a
tree
;
or
how
many
Pigs
there
were
in
such
a
sowes
belly
?
Which
Mopsus
guest
at
,
and
mist
not
a
hair
:
but
Calchas
,
because
he
could
not
do
somuch
;
pining
with
grief
,
or
envy
,
took
pet
and
dyed
.
Eudoxus
,
the
chief
Astrologer
of
his
time
,
affirmed
,
that
the
Chaldeans
are
not
to
be
credited
in
their
natalitial
prognostications
,
or
predictions
.
Panaetius
a
Stoical
Philosopher
,
and
yet
rejected
the
predictions
of
the
Astrologers
.
Anchialus
,
and
Cassander
,
excelling
in
all
parts
of
Astrology
;
yet
used
it
not
,
or
rather
abused
it
not
to
predictions
.
Scylax
Halicarnassaeus
,
although
eminent
in
Astrology
,
neverthelesse
abandoned
the
whole
Chaldaical
way
of
it
.
Servius
Tullius
sleeping
,
his
head
seemed
to
shine
,
or
burn
:
some
of
the
Diviners
said
,
that
signifyed
,
he
should
perish
by
lightning
;
others
,
that
it
was
a
token
he
should
obtain
Regal
dignity
.
Darius
dreamed
that
the
Camp
of
the
Macedons
was
on
fire
,
and
that
he
saw
Alexander
coming
to
him
,
in
clothes
of
the
same
fashion
,
as
his
own
were
,
and
that
he
was
carryed
on
horseback
through
Babylon
,
and
so
vanisht
out
of
sight
.
At
this
,
the
dream-spellers
were
divided
in
their
divinations
;
some
interpreting
it
a
fortune
,
some
an
infortune
;
some
to
the
one
side
,
some
to
the
other
.
Betwixt
the
Tyrians
and
the
Macedonians
,
was
a
semblable
prodigie
(
blood
on
the
one
part
seen
in
iron
;
and
on
the
other
part
in
bread
.
)
They
of
either
party
interpret
it
as
a
token
of
good
successe
to
themselves
.
But
Aristander
(
the
most
skilful
of
the
Diviners
)
expounded
it
thus
on
the
Macedonian
behalf
;
if
the
blood
had
appeared
outwardly
,
it
had
signifyed
ill
fortune
to
the
Macedons
,
that
were
without
:
but
for
as
much
as
it
was
within
,
it
portended
the
like
to
them
that
were
within
the
City
,
which
they
now
besieged
.
Again
,
a
huge
sea-monster
appeared
in
the
sight
of
both
parties
;
and
they
both
made
themselves
merry
,
in
prognosticating
(
according
to
their
Magastromantick
teachers
)
good
luck
to
themselves
;
but
were
both
of
them
deceived
in
the
truth
,
if
not
both
in
the
event
.
Alexander
having
left
off
to
consult
with
his
diviners
;
(
because
he
found
them
so
various
and
uncertain
)
had
yet
again
an
itch
to
the
superstition
;
and
called
his
Aruspicks
,
to
inspect
the
entrayls
;
commanding
that
the
signification
should
be
be
shewed
to
none
but
himself
.
Aristander
is
the
man
of
art
,
and
credit
;
but
he
notwithstanding
communicates
the
matter
unto
Erigius
;
who
takes
advantage
thereby
to
disswade
Alexanders
resolution
.
Upon
which
he
calls
for
the
artist
,
rebukes
the
betraying
of
his
privy
counsels
and
commands
.
The
skilful
man
is
now
more
amazed
then
at
a
prodigie
:
yet
gathering
his
wits
together
to
make
some
Apology
for
himself
,
he
confessed
some
difficulty
and
danger
from
the
inspected
entrails
;
but
deeply
professed
his
love
to
,
and
care
of
his
King
notwithstanding
.
The
King
perceiving
the
flexiblenesse
both
of
the
mans
nature
,
and
of
his
art
;
wishes
him
to
have
a
confidence
of
fortunate
successe
,
as
well
in
this
,
as
in
former
things
.
Whereupon
the
Aruspick
pores
again
,
and
comes
in
with
his
second
prognosticks
;
and
professes
to
have
found
signs
quite
contrary
to
the
first
.
Philip
of
Macedon
dreamed
that
he
did
seale
up
his
wives
belly
,
and
that
the
seal
left
behinde
the
print
of
a
Lion
upon
it
;
Certain
wise
men
,
or
wizzards
told
him
,
that
this
gave
him
warning
to
look
straightly
to
his
wife
,
and
keep
her
close
.
At
▪
which
the
King
was
troubled
;
but
Aristander
(
to
make
all
good
)
told
him
his
wife
was
with
child
,
and
had
in
her
belly
a
treasure
worth
the
sealing
up
.
The
same
day
that
Alexander
was
born
,
the
Temple
of
Diana
at
Ephesus
was
burnt
.
This
made
the
distracted
Priests
and
vaticinators
prognosticate
,
that
some
great
misfortune
was
that
day
born
to
all
Asia
.
But
soon
after
news
was
brought
to
Philip
of
three
great
victories
,
which
made
him
rejoyce
exceedingly
;
now
these
predictors
(
to
make
up
the
triumph
)
praesaged
that
his
son
,
which
was
born
with
three
great
victories
,
should
be
an
invincible
Emperour
.
Dion
being
about
to
free
his
Country
from
the
tyranny
of
Dionysius
;
there
happened
an
eclipse
of
the
Moon
,
which
terrified
the
souldiers
not
a
little
.
Thereupon
stood
up
one
Miltas
a
soothsayer
,
and
bad
his
fellow
souldiers
be
of
good
chear
;
for
the
signe
imported
the
impairing
of
dignity
,
meaning
the
tyranny
of
Dionysius
.
But
as
touching
the
swarm
of
Bees
,
that
lighted
on
the
Poop
of
Dions
ship
;
he
told
him
,
and
his
friends
secretly
,
that
he
was
afraid
his
acts
would
flourish
onely
for
a
while
,
and
soon
fade
away
.
Again
,
Dion
getting
upon
Dionysius
his
Clock
,
or
Diall
;
and
thence
making
an
Oration
to
the
Syracusans
,
to
promote
their
own
liberty
;
the
soothsaying
prognosticators
liked
it
wel
,
and
said
it
was
a
good
signe
;
for
that
he
did
now
tread
the
sumptuous
edifice
and
artifice
(
and
yet
an
Astrological
artifice
)
of
the
Tyrant
under
feet
.
But
because
the
hand
of
the
Dyal
sheweth
the
course
of
the
Sun
,
which
never
leaveth
moving
,
they
were
afraid
that
Dions
affairs
should
have
a
suddain
change
of
fortune
.
A
certain
Noble
man
of
Silesia
was
very
inquisitive
with
three
several
Astrologers
,
to
know
the
manner
of
his
own
death
.
The
first
answered
,
he
should
die
of
a
feaver
,
the
second
said
,
of
a
fall
;
the
third
answered
,
in
the
waters
.
And
to
make
all
good
,
thus
(
they
say
)
it
fell
out
.
First
the
Feaver
(
forsooth
)
seized
on
him
:
then
the
frenzy
thereof
made
him
cast
himself
out
of
a
window
,
and
that
window
was
over
a
Moate
;
and
so
he
fell
into
the
water
,
and
there
perished
.
The
like
tale
do
the
Country
people
tell
of
our
Merlin
;
the
the
King
talking
with
Merlin
about
mens
fates
,
caused
a
Faulconer
of
his
to
passe
by
disguised
,
and
demanded
,
what
kind
of
death
should
that
man
dye
?
Merlin
answered
,
he
should
be
hanged
.
The
same
man
comming
by
the
second
time
,
in
another
disguise
,
and
the
like
demand
made
,
he
answered
,
he
should
be
stabd
;
and
the
third
time
it
was
resolved
he
should
be
drowned
.
And
thus
(
they
say
)
it
happened
:
The
King
being
on
hawking
,
the
Hawke
took
pearch
on
a
tree
hard
by
a
River
side
:
the
Faulconer
climing
up
to
fetch
down
his
Hawke
,
a
grayne
of
a
branch
got
hold
of
his
neck
,
and
there
he
hung
;
that
breaking
he
fell
upon
a
splinter
,
and
it
stabd
him
;
that
not
holding
,
he
fell
into
the
River
,
and
so
was
drowned
.
That
the
Magastromancers
may
thus
contradict
themselves
,
and
one
another
,
is
easily
to
be
believed
:
but
that
their
various
praedictions
were
thus
compleated
,
let
the
faith
thereof
be
with
the
Authors
.
Iohannes
Albertus
,
Archbishop
of
Magdeburgh
had
the
Moon
in
Aries
,
in
the
sixth
house
;
which
signified
health
,
but
the
Moon
was
invironed
by
Mars
,
and
he
in
Aries
;
and
by
Saturne
,
and
he
in
Taurus
;
and
the
Sunne
and
Mercury
opposite
;
and
those
more
manifest
signes
of
daily
,
and
cruell
diseases
.
Tarestius
or
Tarchetius
,
a
great
Mathematician
,
who
being
given
to
the
calculation
of
Astronomy
,
for
the
delight
of
speculation
onely
,
was
entreated
by
Marcus
Varro
to
search
out
what
houre
▪
and
day
the
nativity
of
Romulus
was
,
who
having
throughly
considered
the
adventures
,
acts
,
and
gests
of
Romulus
,
how
long
he
lived
,
and
how
he
died
:
all
these
being
conferred
,
he
did
boldly
judge
,
that
Romulus
was
conceived
in
his
mothers
womb
,
in
the
first
yeere
of
the
second
Olympiad
,
the
23
day
of
the
moneth
,
which
the
Aegyptians
call
C●aeas
;
and
now
is
called
December
,
about
three
of
the
clock
in
the
morning
;
in
which
houre
there
was
a
totall
ecclipse
of
the
Sunne
:
and
that
he
was
born
into
the
world
the
21
of
the
moneth
of
Thoth
,
which
is
the
moneth
of
September
,
about
the
rising
of
the
Sunne
.
Now
is
not
this
old
way
of
calculating
a
Nativity
,
quite
contrary
to
the
new
?
But
of
the
twaine
,
which
is
the
most
certain
?
that
a
priori
,
or
a
posteriori
?
sc.
from
the
acts
and
accidents
of
life
,
to
the
birth
:
or
from
the
birth
to
the
acts
and
accidents
of
life
?
The
Historian
notes
the
one
for
false
and
vaine
;
what
then
is
to
be
thought
of
the
other
?
In
the
time
of
Kenneth
King
of
Scots
,
appeared
two
dreadfull
Comets
;
one
before
the
Sun-rising
,
the
other
after
the
setting
;
also
armies
were
seen
in
the
ayre
,
and
noyses
of
armes
,
and
horses
heard
.
Also
a
Bishops
Crosier
staffe
was
burned
,
as
he
held
it
in
his
hand
,
in
time
of
service
,
and
could
not
be
quenched
.
But
the
prodigies
were
not
so
various
,
as
were
the
prognosticators
interpretations
;
whereof
some
were
delivered
for
good
,
some
for
bad
,
but
none
for
true
.
When
the
Image
of
Apollo
Cumanus
wept
,
some
of
the
Aruspects
were
for
the
casting
of
it
into
the
sea
,
because
of
the
terrible
portent
:
but
other
more
skilful
heruspicks
,
were
for
the
intercession
,
because
the
Images
weeping
portended
prosperous
things
.
Proteus
is
a
proverb
of
versatile
mutability
.
And
of
him
that
part
of
story
which
is
least
fabulous
,
is
this
.
Proteus
was
an
Astrologicall
magician
;
and
is
said
therefore
to
transforme
himselfe
into
so
many
shapes
,
because
of
his
various
and
contrarious
opinions
,
vaticinations
,
predictions
,
and
prestigious
prankes
.
A
fit
emblem
of
all
such
,
that
are
seldome
like
themselves
.
Colophonius
Xenophanes
,
one
who
confessed
there
to
be
Gods
,
denied
all
divination
.
All
the
rest
besides
Epicurus
,
babling
about
the
nature
of
the
Gods
,
approved
of
divination
;
although
not
after
one
way
.
Dicaearc●us
the
Peripatetick
took
away
all
other
kind
of
divination
;
and
onely
left
those
of
Dreams
and
Fury
.
And
besides
those
,
Cratippus
rejected
all
the
rest
.
Panaetius
indeed
durst
not
deny
the
power
of
divining
altogether
;
yet
he
said
,
he
doubted
of
it
.
Xenophon
took
all
kinds
of
divination
quite
away
.
The
chiefe
articles
that
were
objected
against
Socrates
,
were
contempt
and
rejection
of
Oracles
.
Eudoxus
G●idius
was
wont
to
say
,
that
the
Chaldaeans
were
by
no
means
to
be
credited
in
their
observations
or
predictions
upon
the
lives
and
fortunes
of
men
,
from
the
day
and
houre
of
their
nativity
.
Two
men
,
before
their
contest
at
the
Olympick
games
dreamed
the
like
dream
,
viz.
that
they
were
drawn
by
four
swift
coursers
in
a
Chariot
:
they
both
consulted
one
Prophet
,
and
he
prophecied
to
the
one
,
that
he
should
winne
;
and
to
the
other
,
that
he
should
lose
the
prize
.
One
told
Vitellius
,
that
the
circles
which
appeared
in
the
waters
like
crownes
,
were
abodes
of
Empire
;
another
of
them
boded
thereupon
,
that
either
they
signified
no
such
thing
,
or
else
but
the
instability
thereof
.
The
fame
is
,
that
Iulian
on
a
certaine
time
inspecting
the
entrayles
,
there
appeared
in
them
the
signe
of
the
Crosse
invironed
with
a
crown
.
Some
that
partooke
of
the
divination
,
were
cast
into
a
feare
hereat
,
that
the
Christian
Religion
should
gather
strength
,
and
that
the
doctrine
of
Christ
should
be
perpetuall
;
taking
it
for
a
signe
both
of
victory
,
and
eternity
.
But
the
chiefe
divining
Artist
among
them
,
bad
the
Emperour
be
of
good
cheere
;
for
the
victimes
portended
prosperous
things
according
to
his
own
desire
:
because
the
marke
of
the
Christian
religion
was
circumscribed
and
coarcted
;
as
a
token
that
it
should
have
no
large
spreading
in
the
world
.
Iulian
again
meditating
warre
against
the
Persians
sent
to
the
Oracles
at
Delphos
,
Delos
,
and
Dodona
;
and
they
all
consented
to
incourage
him
,
promising
him
undoubted
successe
.
But
there
was
an
old
prophecy
of
former
diviners
,
that
utterly
thwarted
them
all
:
for
it
foretold
,
that
it
should
be
exitiall
to
the
Emperour
and
people
of
Rome
,
whensoever
he
passed
with
his
army
beyond
the
River
Euphrates
,
and
the
City
Ctesip●on
.
And
thereabouts
was
Iulian
slain
,
and
his
army
overthrown
.
22.
Of
jugling
predictions
,
forged
divinations
,
and
ludibrious
mock-charms
,
as
operative
as
the
rest
;
and
all
alike
effectuall
,
not
from
themselves
;
but
from
the
Agents
,
or
Patients
superstition
,
and
credulity
.
SErtorius
a
notable
Captaine
,
was
wont
to
faine
visions
,
dreams
,
and
divinations
;
and
pretended
himselfe
to
be
informed
of
many
future
events
,
by
a
white
Hinde
,
that
a
skilfull
friend
had
sent
him
,
to
be
his
instructor
in
those
mysteries
:
and
by
these
very
devices
,
kept
his
Souldiers
in
order
and
courage
;
and
so
atchieved
many
notable
feates
and
victories
.
Two
Countrey
fellows
came
to
Vespasian
,
intreating
his
helpe
in
their
cure
,
as
the
Oracle
of
Serapis
had
shewed
unto
them
.
One
of
them
was
blind
,
and
he
was
told
,
that
if
Vespasian
did
but
spit
in
his
eyes
,
that
should
restore
his
sight
.
The
other
was
lame
of
his
thighs
,
and
he
was
told
he
should
be
cured
,
if
Vespasian
did
but
touch
the
part
affected
with
his
heele
.
The
good
Emperour
was
somewhat
scrupulous
to
make
experiment
of
a
thing
so
vaine
and
improbable
;
but
at
the
importunity
of
his
friends
,
and
earnest
suite
of
the
parties
,
he
was
drawn
to
doe
as
the
Oracle
or
vision
had
directed
;
and
the
effect
presently
followed
thereupon
.
Namely
,
upon
their
superstition
,
and
the
divels
illusion
;
for
the
Serapidane
Divel
was
a●raid
,
that
his
divining
Oracle
would
fall
to
the
ground
,
now
that
Christianity
began
somewhat
to
appeare
in
Aegypt
;
and
therefore
he
sent
his
patients
to
implore
the
help
of
Vespasian
,
that
by
the
rarity
of
the
miracle
he
might
hold
up
the
majesty
of
the
Oracle
.
Alexanders
souldiers
being
greatly
terrified
and
disheartned
,
because
of
a
bloody
Ecclipse
of
the
Moon
;
hereupon
he
(
secure
of
all
events
)
called
for
the
Aegyptian
presagers
,
and
commanded
them
to
expresse
their
skill
.
They
concealed
the
cause
of
the
Ecclipse
,
and
their
own
suspicions
from
the
common
sort
;
but
forged
this
interpretation
,
That
the
Sunne
was
over
the
G●eekes
,
and
the
Moon
over
the
Persians
:
and
as
often
as
she
was
in
an
Ecclipse
,
did
portend
the
slaughter
and
ruin
of
that
Nation
.
The
credulous
souldiers
hereupon
conceived
hope
,
went
on
,
and
prospered
.
Pheron
an
Aegyptian
King
,
had
a
disease
of
a
strange
cause
,
but
of
a
stranger
cure
.
He
was
struck
blind
for
casting
a
dart
into
Nilus
,
and
so
continued
for
the
space
of
eleven
yeeres
;
then
consulting
the
Oracle
about
his
recovery
,
it
was
answered
,
he
must
wash
his
eyes
with
the
urine
of
a
woman
,
that
had
never
known
other
then
her
own
husband
.
First
he
made
tryall
of
that
of
his
own
wife
,
but
it
would
not
doe
:
and
of
many
others
more
,
and
at
last
he
light
of
one
whereby
he
recovered
his
sight
.
And
forthwith
called
all
those
other
women
together
,
and
burnt
them
;
and
married
that
one
himselfe
,
whose
water
was
so
soveraigne
.
The
Dictators
,
Emperours
,
and
people
of
Rome
,
were
taught
by
their
augurizing
and
aruspicall
Diviners
,
certaine
devotory
odes
,
or
formes
of
direfull
execration
,
full
of
barbarismes
,
and
prophanenesse
;
that
so
the
imprecating
of
the
one
added
to
the
others
vaticinating
,
might
make
the
ominating
much
more
forcible
and
effectuall
.
Erasmus
having
in
familiarity
one
Bibliopegus
,
a
Dane
;
they
two
being
pleasantly
disposed
together
,
Erasmus
jestingly
bad
him
take
a
knife
,
and
open
any
leafe
of
Homers
Iliads
,
and
choose
any
verse
on
the
right
side
of
the
leafe
,
and
he
would
thence
undertake
to
tell
him
his
fortune
.
Bibliopegus
having
observed
all
circumstances
very
strictly
,
Erasmus
began
to
predict
,
that
he
should
marry
a
wife
very
rich
,
but
so
ill
conditioned
,
that
he
should
be
forced
to
desert
her
.
And
the
event
of
this
jest
fell
out
in
good
earnest
.
Hemingius
while
he
was
a
young
Student
,
in
a
Logick
Lecture
,
recited
these
verses
,
used
in
the
Schooles
;
Fecane
cageti
,
Daphenes
,
gebare
,
Gedaco
,
Gebali
stant
,
sed
non
stant
Phebus
,
hec●●
&
hedas
.
Hereupon
he
added
in
jeasting
manner
,
that
these
verses
were
very
effectuall
against
a
Feaver
;
if
the
severall
words
were
inscribed
upon
a
piece
of
bread
,
and
given
to
the
sick
man
in
order
,
so
as
to
eate
every
day
a
piece
,
with
the
word
inscribed
.
Now
there
hapned
to
heare
him
a
good
honest
simple
man
,
who
not
apprehending
the
jeast
,
believed
all
to
be
spoken
seriously
.
And
within
a
few
daies
after
,
having
a
servant
of
his
fallen
sick
of
a
Fevrr
,
gave
him
a
piece
of
bread
the
first
day
inscribed
with
the
Fecane
;
and
so
every
day
in
order
to
the
last
word
;
and
then
he
was
cured
.
Others
likewise
seeing
the
efficacy
of
this
amulet
followed
the
example
,
and
obtained
the
like
effect
.
Till
at
length
the
jest
of
it
came
out
,
and
so
the
vertue
of
it
ceased
.
Gotschal●us
,
and
Wierus
relate
this
story
(
one
from
his
own
knowledge
,
the
other
from
anothers
report
;
and
though
they
vary
in
circumstances
,
yet
they
agree
in
the
effect
.
)
A
certaine
woman
grievously
troubled
with
sore
eyes
,
light
upon
a
certaine
knavish
Scholler
,
to
whom
she
complained
of
her
infirmity
,
craved
the
help
of
his
art
,
and
promised
liberally
to
reward
him
.
He
,
either
to
make
sport
,
or
in
hope
of
gaine
,
promised
to
help
her
:
and
to
that
end
,
took
a
piece
of
paper
,
wherein
he
wrote
such
kind
of
Characters
as
were
never
invented
or
seen
before
;
and
underneath
them
wrote
these
words
in
great
Letters
,
The
divel
pull
out
thine
eyes
,
and
stop
up
their
holes
with
dung
.
This
he
folds
up
,
and
wraps
it
in
a
piece
of
cloth
,
and
ties
it
about
her
neck
,
and
bids
her
have
an
especiall
care
that
it
be
not
taken
thence
,
nor
yet
opened
,
or
read
by
any
means
.
All
this
she
observes
awfully
,
and
her
watery
eyes
were
cured
.
About
a
yeere
or
two
after
,
either
she
let
fall
off
through
carelesnesse
,
or
else
had
a
desire
to
see
what
was
there
contained
;
the
charm
then
being
opened
,
and
read
,
and
the
cursed
contents
thereof
understood
,
and
abhorred
,
it
was
cast
into
the
fire
;
which
done
,
her
sore
eyes
returned
in
as
grievous
manner
as
before
.
I
have
read
it
in
an
Orthodox
divine
,
that
he
knew
a
young
Gentleman
,
who
by
chance
spilling
the
salt
of
the
Table
;
some
that
sate
with
him
said
merrily
to
him
,
that
it
was
an
ill
omen
,
and
wisht
him
take
heed
to
himselfe
that
day
:
of
which
the
young
man
was
so
superstitiously
credulous
,
that
it
would
not
goe
out
of
his
mind
;
and
going
abroad
that
day
,
got
a
wound
of
which
he
died
not
long
after
.
Old
Ennius
fained
many
answers
of
the
Pythian
Apollo
,
and
delivered
them
in
verse
;
when
as
Apollo
had
long
before
left
off
his
poeticall
prophetizing
:
and
yet
even
these
spake
as
true
,
and
was
found
as
effectuall
,
as
any
of
the
rest
.
Numa
Pompilius
,
Scipio
Affricanus
,
Lucius
Scylla
,
Quintus
Sertorius
,
Minos
King
of
Crete
,
Pisistrates
the
Athenian
Tyrant
,
Lycurgus
,
and
Zaleucus
,
are
all
noted
for
assimulating
of
religion
,
or
a
faigning
of
divination
and
oraculous
predictions
:
and
neverthelesse
prevailed
by
this
means
,
and
ruled
both
by
Laws
and
arms
.
Persia
being
oppressed
with
the
sordid
domination
of
the
Magicians
,
Darius
the
King
with
some
adjutors
of
like
dignity
,
entred
into
a
pact
,
that
they
should
ride
to
such
a
place
before
Sunne
rising
,
and
whose
horse
neighed
there
first
,
it
should
be
taken
as
an
omen
to
make
him
King
.
Now
Darius
his
Groom
,
to
effect
it
the
more
prosperously
for
his
master
,
had
rubd
his
hand
in
the
genitall
parts
of
a
Mare
,
and
when
they
came
to
the
place
,
strok't
the
horse
over
the
nose
,
which
presently
neighed
upon
the
smell
.
Whereupon
all
the
rest
alighted
,
and
as
from
a
divine
suffrage
,
saluted
him
King
.
Alexander
Severus
,
yet
a
youth
,
and
dreaming
of
nothing
lesse
then
an
Empire
;
making
(
as
boyes
used
)
Virgilian
lots
;
light
upon
certain
verses
that
seemed
to
portend
or
praesignifie
the
Romane
Empire
to
him
.
Yea
many
such
verses
both
of
Homer
and
of
Virgil
,
have
been
often
used
to
that
end
;
and
have
proved
as
significant
and
effectual
,
as
any
presaging
Oracle
of
them
all
.
23.
Of
the
aenigmaticall
,
obscure
,
amphibolicall
,
ambiguous
,
and
aequivocating
(
sc.
so
deluding
speeches
,
studiously
and
industriously
delivered
,
by
oraculous
,
magicall
,
sorcerous
,
and
astrologicall
predictors
,
or
diviners
.
PYrrhus
King
of
Epyre
perceiving
the
power
of
the
Romans
,
against
whom
he
went
,
consulted
the
Oracle
of
Apollo
,
and
it
gave
him
this
doubtfull
answer
,
Aeacides
,
I
say
,
The
Romans
conquer
may
.
Which
he
interpreted
to
himselfe
in
the
best
part
,
but
found
the
event
as
various
as
the
words
were
dubious
.
Craesus
that
rich
King
of
Lydia
,
consulting
the
Delphian
Oracle
,
which
he
himselfe
had
so
m●nificently
adorned
;
to
shew
its
gratitude
,
it
resolved
him
this
Riddle
,
If
Craesus
fearlesse
shall
passe
Italy's
river
,
A
Kingdom
great
,
wealth
greater
shall
be
shiver
.
He
now
thought
he
should
destroy
anothers
wealth
and
power
,
and
not
his
own
:
But
instead
of
bringing
Persia
within
the
power
of
Lydia
,
Craesus
himselfe
fell
into
the
hands
of
Cyrus
.
And
the
Oracle
gloried
,
that
which
way
soever
it
hapned
,
it
still
spake
true
.
While
Alexander
was
in
a
fight
,
some
that
stood
by
him
saw
or
imagined
an
Eagle
fearlessely
fluttering
over
his
head
:
then
Aristander
(
the
onely
diviner
)
carrying
a
lawrell
in
his
hand
,
and
shewed
the
souldiers
a
token
of
victory
.
But
it
is
uncertain
of
which
he
spake
,
the
Lawrell
,
or
the
Eagle
.
An
Astrologer
advised
Epaminondas
the
Thebane
,
to
take
heed
of
the
Sea
,
for
that
would
be
fatall
to
him
.
Which
he
therefore
carefully
avoyded
,
but
found
his
death
in
a
wood
,
which
was
called
by
that
name
.
Another
of
them
bad
Philip
of
Macedon
,
take
heed
of
a
Charret
,
or
Cart
,
as
a
thing
dismall
,
or
dangerous
to
his
life
:
whereupon
he
not
only
refrayned
,
but
proscribed
the
use
of
all
such
;
yet
neverthelesse
had
his
deaths
wound
given
him
in
a
City
of
such
a
name
:
others
say
,
the
hilt
of
the
sword
that
killed
him
had
a
Chariot
engraven
on
it
.
Nero
heard
news
from
Apollo
at
Delphos
,
that
he
should
take
heed
of
the
seventy
third
yeere
of
age
:
which
made
him
very
secure
,
being
then
but
about
the
age
of
thirty
three
.
But
he
understood
not
(
till
it
was
too
late
)
that
it
was
meant
not
of
his
owne
,
but
of
the
age
of
Galba
,
who
shortly
after
succeeded
him
.
Hannibal
was
foretold
,
that
he
should
not
die
,
but
in
the
land
of
Lybia
:
and
when
he
thought
himselfe
secure
,
as
farre
enough
from
that
;
he
took
his
death
in
a
little
village
called
Lybissa
.
Iulian
deluded
by
an
Oracle
,
in
the
ambiguous
word
thera
,
signifying
a
beast
,
and
a
river
;
dreaming
of
nothing
else
but
victory
in
his
Persian
war
,
was
there
slain
.
Caligula
consulting
about
his
geniture
,
Sylla
the
Mathematician
affirmed
that
his
death
was
approaching
.
The
Antiatine
Lotts
admonished
him
to
take
heed
of
Cassius
.
For
which
cause
he
caused
Cassius
Longinus
,
then
proconsul
of
Asia
,
to
be
slain
:
unmindfull
that
Chaerea
(
the
man
that
did
the
deed
)
was
so
called
.
Zeno
the
Emperour
was
told
by
his
vaticinating
prognosticators
,
that
he
of
necessity
should
be
shortly
in
Constantinople
;
he
presumed
it
of
the
City
,
and
that
he
should
goe
thither
in
triumph
,
and
state
:
but
his
men
being
beaten
,
and
fled
,
he
casually
retired
into
a
castle
,
which
the
inhabitants
thereabouts
called
by
that
name
,
where
he
had
leisure
to
see
and
bewaile
his
delusion
.
Alexander
besieging
Tyrus
,
dreamed
he
saw
a
Satyr
:
The
Diviners
expound
it
,
Satyr●s
,
sc.
Tyrus
is
thine
.
Commodus
being
about
to
give
battle
to
the
Saracenes
,
dreamed
he
was
going
to
Thessalonica
;
the
Soothsayers
thus
interpret
it
,
Thes
allo
nikin
,
sc.
leave
the
victory
to
another
;
and
so
he
did
.
Appius
consulting
the
Pythian
Oracle
about
the
event
of
the
civill
warre
betwixt
Caesar
and
Pompey
;
was
answered
,
that
warre
was
nothing
to
him
,
he
should
obtaine
the
cell
of
Eubaea
:
He
now
supposing
that
Apollo
admonished
him
not
to
imbroyl
himselfe
in
that
danger
,
withdrew
himselfe
to
that
place
(
presumed
a
place
of
quiet
and
honour
)
but
there
he
got
a
disease
,
and
found
a
grave
.
Daphida
,
or
Daph●s
a
Sophister
,
would
needs
make
himselfe
merry
with
Apollo's
Oracle
,
or
some
of
his
vaticinating
Priests
,
and
consulted
how
he
might
finde
his
horse
,
when
as
he
never
had
one
:
it
was
answered
him
,
he
should
finde
his
horse
,
but
it
should
dash
out
his
braines
.
At
length
Attalus
(
against
whom
he
had
rayled
)
got
him
,
and
threw
him
headlong
against
a
stone
or
rock
so
called
.
This
end
he
had
,
for
abusing
the
authority
,
not
deriding
the
Oracle
.
Pope
Sylvester
the
second
inquiring
at
his
brazen
head
,
how
long
he
should
live
in
that
Papall
dignity
:
the
divell
answered
out
of
it
,
he
might
live
long
,
if
he
came
not
at
Hierusalem
;
now
when
he
thought
himselfe
most
safe
,
he
was
suddenly
stricken
whith
a
deadly
feaver
,
in
a
Church
at
Rome
called
by
that
name
.
Pope
Alexander
the
sixth
,
who
was
himselfe
addicted
to
Necromancy
,
was
inquisitive
how
long
he
should
continue
in
the
Popedome
?
It
was
answered
nineteen
:
which
he
understood
of
yeeres
;
but
it
was
compleated
in
ten
yeeres
and
nine
moneths
,
as
some
say
:
or
as
others
,
in
eleven
yeares
and
eight
daies
.
A
certain
Bishop
was
forewarned
by
an
Astrologer
,
to
beware
of
a
fall
from
a
high
place
:
he
hoping
to
avoyd
the
threatning
of
the
Starres
,
kept
continually
in
low
roomes
.
At
length
newes
being
brought
that
he
was
put
out
of
his
Bishoprick
;
wretch
that
I
am
!
said
he
,
that
I
could
not
think
on
this
before
;
for
I
could
not
have
fallen
from
an
higher
place
.
A
great
Mathematician
was
consulted
,
who
should
be
the
successor
to
Stephen
King
of
Poland
;
he
wrote
Deus
.
They
were
glad
of
so
good
a
Governour
;
but
soon
after
came
in
the
Suedian
.
And
the
Astrologer
being
challenged
upon
his
praediction
,
replied
he
meant
they
should
read
the
word
backward
,
and
then
it
was
Sued
.
Peter
the
Hermit
,
a
Soothsayer
,
prophecied
that
King
Iohn
should
be
no
more
King
of
England
after
Ascension
day
;
which
he
would
have
made
good
in
his
resignation
of
his
kingdom
into
the
hands
of
the
Pope
,
and
receiving
it
again
upon
other
conditions
.
But
all
his
equivocation
would
not
save
him
from
the
Gallowes
.
Thomas
of
Ersilton
,
a
Scottish
Soothsayer
,
being
askt
by
the
Earle
of
March
,
what
kind
of
weather
they
should
have
on
the
morrow
?
answered
,
that
on
the
morrow
before
noon
should
blow
the
forest
wind
that
ever
was
heard
in
Scotland
.
The
morrow
proving
faire
and
calme
,
the
Earle
told
him
he
was
much
mistaken
in
his
marke
.
To
which
he
answered
no
more
,
but
that
it
was
not
yet
past
noon
.
Then
came
news
of
the
Kings
death
;
upon
which
the
Wizzard
replied
,
that
was
the
wind
he
meant
.
The
Earle
of
Athol
trusting
to
a
wizzards
or
witches
prediction
,
that
before
his
death
he
should
be
crowned
openly
in
the
sight
of
the
people
;
trayterously
conspired
the
death
of
Iames
the
first
King
of
Scotland
.
For
which
he
was
in
the
beginning
of
his
execution
,
brought
into
an
open
place
,
and
there
crowned
with
an
hot
Iron
.
Iunius
Brutus
going
to
Delphos
with
the
sonnes
of
Tarquin
,
(
whom
he
had
sent
thither
to
honour
Apollo
with
sacrifices
and
gifts
)
was
fain
(
for
feare
of
envy
to
offer
his
Gold
to
the
divining
God
in
an
hollow
staffe
.
And
the
young
men
consulting
which
of
them
should
raigne
:
it
was
answered
by
the
Oracle
,
he
that
before
other
should
kisse
his
mother
.
Then
Brutus
(
seeming
to
slip
by
casualty
)
purposely
cast
himselfe
groveling
and
kissed
the
earth
,
as
common
mother
of
them
all
.
Tully
thus
bespeaks
Apollo
,
A
whole
volume
hath
Chrysippus
filled
with
thy
Oracles
,
some
partly
false
,
and
some
true
by
chance
:
(
as
it
often
proves
in
any
kind
of
speech
)
some
so
obscure
,
as
that
the
interpretation
needs
an
interpreter
;
and
the
lot
may
very
well
be
referred
to
a
lot
again
:
and
some
so
ambiguous
,
as
that
they
may
justly
be
imputed
to
a
subtile
sophister
,
rather
then
to
a
divining
answerer
.
Hamilcar
the
Carthaginian
Captaine
,
as
he
besieged
the
Syracusans
,
in
his
dream
heard
a
voyce
that
told
him
,
he
should
the
next
night
sup
in
the
City
.
At
which
he
was
glad
,
promised
himselfe
the
victory
,
and
prepared
for
the
assault
.
But
the
Syracusans
(
upon
advantage
of
a
tumult
amongst
his
men
)
surprized
him
,
and
so
carried
him
with
them
into
the
City
,
and
there
he
supt
,
as
a
captive
,
but
not
as
a
conquerour
,
as
he
was
made
to
suppose
.
Cambyses
warned
by
Apollo's
Oracle
to
beware
of
Smerdis
,
who
set
lime-twigs
for
his
Crown
,
supposed
it
to
be
meant
of
his
brother
,
and
so
berest
him
of
his
life
:
but
after
this
,
another
Smerdis
,
who
was
nothing
of
the
blood
,
and
whom
the
Destinies
concealed
in
the
Duke
,
accomplished
the
prophecy
.
The
same
Cambyses
being
advised
to
beware
of
a
Town
called
Ecbatana
,
would
never
come
at
any
of
those
which
were
in
his
own
Dominions
;
but
light
by
chance
into
another
,
where
his
life
ended
.
The
night
before
King
Henry
the
fourth
meant
to
set
forward
to
the
holy
Land
,
with
an
intent
to
declare
his
inward
repentance
for
the
wrongs
which
he
had
done
at
home
,
by
warring
against
Infidels
:
because
it
had
been
told
him
that
he
should
die
in
Ierusalem
;
it
was
his
fortune
to
fall
sicke
and
die
soon
after
,
in
a
chamber
bearing
that
name
here
at
Westminster
.
Edward
the
first
was
made
to
doubt
of
Brough
upon
Stanmi●e
;
when
as
he
died
at
Brough
upon
the
sands
.
An
Earle
of
Pembrook
died
at
Barwick
in
Wales
,
when
as
he
was
put
in
feare
of
Barwick
upon
the
border
.
Wolsey
the
Cardinal
of
Yorke
,
being
given
to
understand
that
at
Kingston
he
should
end
,
would
alwaies
rather
ride
about
,
then
passe
thorough
Kingston
upon
Thames
:
but
was
committed
to
the
charge
of
Sir
Anthony
Kingston
,
to
convey
him
to
the
Tower
,
if
he
had
not
died
by
the
way
.
The
Welshmen
had
a
prophecy
,
that
the
rood
of
Dernell
Gathren
should
set
fire
on
a
Forrest
:
a
thing
so
farre
from
sense
and
probability
,
as
no
man
could
conceive
what
it
should
meane
:
till
Cromwell
,
meaning
to
make
a
scorne
of
superstition
,
caused
the
fire
,
wherewith
no
Forrest
stored
with
Trees
,
but
a
silly
Fryar
should
be
burnt
,
to
be
kindled
with
that
Image
.
24.
Of
things
falling
out
quite
contrary
to
Magicall
and
Astrologicall
Prognostications
or
Predictions
:
and
thereupon
the
Magastromancers
themselves
justly
rewarded
by
divers
,
for
their
delusive
way
.
CAius
Cornelius
Hispalus
by
an
Edict
commanded
that
the
Chaldaeans
within
ten
daies
should
depart
the
City
,
and
all
Italy
;
because
by
their
light
and
lying
wits
,
they
made
a
gaine
of
,
and
a
ginne
for
the
people
.
The
Magicians
of
Persia
devised
many
praestigious
impostures
whereby
to
delude
and
disturbe
Isdigerdes
their
King
:
but
their
pranks
being
detected
,
he
caused
every
tenth
man
of
them
throughout
the
Kingdom
to
be
beheaded
.
Maximinus
being
overcome
by
Licinius
,
returned
home
in
a
rage
,
and
put
to
death
his
fatidicall
predictors
(
that
had
urged
him
to
the
warre
,
in
confidence
of
their
oraculous
praesagings
)
as
inchanters
and
seducers
,
and
such
as
had
betrayed
his
peace
and
safety
.
Julian
that
so
favoured
,
and
practised
all
kind
of
praestigious
artifices
,
in
his
warre
against
the
Persians
,
was
not
onely
hecouraged
,
and
assured
of
victory
by
his
Soothsayers
;
but
and
all
manner
of
fortunate
successe
confirmed
unto
him
by
Delphian
,
Delonian
,
and
Dodonaean
Oracles
:
yet
how
fatall
that
war
was
to
him
,
the
event
proved
;
and
not
onely
so
,
but
the
heavens
themselves
(
without
,
yea
and
against
the
Astrologers
)
foretold
.
As
Sylla
(
upon
an
expedition
)
was
sacrificing
,
there
appeared
a
serpent
about
the
Altar
;
of
this
the
Ariolists
made
a
sad
presage
,
and
would
have
retarded
the
exploit
:
but
he
proceeded
neverthelesse
,
and
there
followed
a
glorious
issue
that
day
;
not
from
the
counsell
of
the
Diviners
,
but
of
the
Commanders
.
Cicero
reports
from
his
own
knowledge
,
that
the
Chaldaeans
had
foretold
to
Pompey
,
to
Crassus
,
and
to
Caesar
himselfe
,
that
none
of
them
should
die
,
but
in
their
old
age
,
at
their
own
houses
,
and
with
honour
;
in
all
which
particulars
it
fell
out
clean
otherwise
to
them
all
.
So
that
he
wonders
any
should
believe
them
,
that
may
observe
so
many
events
,
so
contrary
to
their
predictions
.
To
their
objection
,
of
Flaminius
,
and
his
army
perishing
,
because
they
followed
not
the
Diviners
direction
;
Cicero
opposes
this
answer
,
that
Paulus
observed
them
the
yeere
after
,
and
yet
both
he
and
his
army
perished
neverthelesse
.
I
adde
,
from
Orosius
,
that
Flaminius
the
consul
contemning
the
Diviners
counsell
,
inhibiting
his
course
as
unfortunate
;
went
on
,
and
obtained
a
glorious
conquest
.
Whether
it
was
the
same
,
or
another
,
it
is
sufficiently
confuting
.
It
is
storied
in
Livie
,
that
the
Augurs
ominating
disastrous
and
unfortunate
things
to
the
Romane
army
,
from
their
immolations
and
inspections
:
the
Captaines
resolved
on
the
contrary
,
acquainted
the
army
that
all
things
divined
were
happy
,
and
promised
victory
;
whereupon
they
proceeded
chearfully
and
prevailed
.
Nicias
the
Athenian
,
being
made
to
believe
(
by
the
Astrologers
prognosticating
upon
an
Ecclipse
of
the
Moon
)
that
it
was
safest
for
him
,
not
to
stir
out
of
the
haven
that
night
,
but
to
stay
still
in
his
ships
,
was
there
that
night
surprized
by
the
Syracusans
.
A
great
aruspicall
Diviner
would
needs
forewarn
Caesar
,
not
to
send
over
into
Africa
before
winter
;
yet
he
did
it
;
and
if
he
had
not
done
it
,
the
enemy
had
gathered
all
their
forces
together
,
and
utterly
prevented
him
.
After
that
the
Serpents
had
thrice
eaten
up
the
liver
of
the
sacrifices
,
and
the
inspecting
Augurs
had
constantly
interpreted
it
for
the
good
of
T.
Gracchus
:
yet
his
unfortunate
end
followed
upon
it
for
all
that
.
Maxentius
gave
himselfe
to
magicall
studies
,
and
incantation
,
and
ript
up
women
with
child
,
and
inquired
into
the
entrayles
of
new
born
infants
,
and
killed
Lyons
to
that
purpose
,
and
after
a
secret
manner
adjured
and
invoked
Divels
;
and
endeavoured
thus
to
avoyd
the
instant
warre
;
and
by
these
arts
wholy
promised
himselfe
the
victory
;
and
confided
more
in
his
magicall
arts
,
then
in
the
good
will
of
his
subjects
:
but
the
Emperour
Constantine
,
by
faith
,
and
prayer
,
and
the
power
of
God
,
utterly
vanquisht
him
,
and
he
was
miserably
drown'd
in
Tyber
,
after
all
.
So
was
Magnentius
also
vanquisht
by
Constantius
,
and
made
to
cut
his
own
throat
,
after
all
the
vaine
hopes
his
Magicall
Diviners
had
deluded
him
withall
.
In
the
time
of
Leo
Isaurus
,
Masalmas
a
Prince
of
the
Saracens
soon
entred
Pergamus
,
although
the
Citizens
thereof
(
trusting
to
a
certaine
Magician
)
had
immolated
an
horrible
sacrifice
to
the
Divell
;
a
pregnant
woman
being
cut
up
,
and
the
fruit
of
her
wombe
taken
out
alive
,
and
boyled
in
a
Kettle
,
and
all
the
Souldiers
directed
to
dip
the
sleeve
of
their
right
hand
in
the
broth
.
Albumazar
,
that
great
Astrologer
,
prophecied
(
by
his
art
)
that
the
Christian
Law
should
not
last
above
1460
yeers
;
which
we
now
see
falsified
some
hundreds
almost
.
Abraham
the
Iew
progno●ticated
from
his
astrologicall
observations
,
that
the
Messiah
which
the
Iews
expected
,
should
come
in
the
yeere
1464.
after
Christ
.
Which
how
true
it
is
,
the
day
hath
declared
.
Petrus
de
Aliaco
(
one
that
made
no
difference
betwixt
Theology
and
Astrology
)
predicted
many
things
against
the
peace
of
the
Church
,
which
never
fell
out
,
but
rather
the
contrary
.
Pope
Iohn
2●
.
alias
19.
would
often
out
of
his
Mathematicall
skill
,
promise
to
himselfe
long
life
,
and
Popedome
,
and
boast
it
among
his
familiars
:
but
died
neverthelesse
of
a
disastrous
casualty
within
foure
moneths
after
he
was
made
Pope
.
Od.
Bishop
of
Baia
,
was
put
in
great
hopes
by
his
Astrologicall
predictors
,
that
he
should
happily
attaine
unto
the
Popedome
:
but
using
the
means
thereunto
,
he
purchased
to
himself
a
perpetuall
imprisonment
,
and
so
died
miserably
.
Oleph
King
of
Norway
was
induced
,
by
sundry
prognosticks
of
his
prevailing
,
to
invade
Denmark
,
but
his
Navy
being
scattered
,
he
desperately
cast
himselfe
into
the
Sea
,
and
so
perished
.
Ericus
that
conquering
King
of
Swedes
,
when
(
by
the
prognosticks
of
his
art
)
he
presumed
himselfe
most
secure
,
was
taken
captive
by
Ostanes
.
And
Hading
,
such
another
of
them
,
after
all
his
presumption
was
forced
to
hang
himselfe
.
Guido
of
Flanders
was
deceived
by
a
Necromancer
(
of
whom
he
had
learnt
the
Art
)
by
which
he
had
promised
him
,
that
whensoever
he
would
,
he
should
passe
invisible
out
of
any
perill
.
But
that
immutation
little
availed
to
the
safety
of
his
life
.
Fredericke
Stupbius
(
who
maintained
his
army
with
magicall
money
)
was
notwithstanding
taken
by
Rudolph
of
Habspurge
,
and
burnt
.
Reatius
a
praestigious
operator
,
being
therefore
convented
,
confessed
his
circulatory
frauds
:
and
afterwards
was
slain
by
one
whom
he
had
deceived
by
those
his
delusory
waies
.
Methotin
an
idolatrous
Magician
,
his
frauds
being
detected
,
was
slain
by
a
concourse
of
people
,
and
his
body
nayled
to
a
stake
.
And
Hollerus
such
another
,
was
cruelly
murdered
by
his
own
aemulators
.
A
great
Calculator
confesses
,
that
Sebastian
Castalio
shewed
an
Astrologer
(
to
his
great
admiration
)
the
genesis
of
his
little
sonne
,
who
died
in
his
infancy
;
and
yet
that
genesis
had
all
the
aphaeticall
places
safe
and
sound
;
which
might
promise
a
prolonged
life
,
or
direct
any
judge
for
to
pronounce
thereupon
.
An
Earle
of
Aspremont
would
seem
to
entertaine
all
comers
with
all
kind
of
dainties
,
but
they
were
no
sooner
out
of
his
house
,
but
that
horse
and
man
was
ready
to
die
with
hunger
and
thirst
.
A
curious
inquisitor
was
carried
out
of
his
own
house
into
a
very
pleasant
place
,
as
it
seemed
,
but
in
the
morning
found
himselfe
laid
upon
thorns
,
and
almost
starved
.
One
Mendoza
would
present
his
banquets
,
but
they
proved
nothing
but
coales
and
ashes
.
Hamilear
the
Carthaginian
Captaine
,
led
on
by
the
Ariolists
,
sacrificed
all
the
while
he
was
in
fight
,
in
hope
of
better
successe
;
but
finding
it
,
in
the
discomfiture
of
his
party
,
to
fall
out
on
the
contrary
,
he
cast
himselfe
as
a
desperate
sacrifice
into
the
fire
,
to
quench
it
with
his
blood
,
that
had
put
him
in
so
great
hopes
,
and
stood
him
in
so
little
stead
.
Rhadagusus
a
King
of
the
Gothes
,
in
warring
against
the
Romans
,
did
nothing
almost
but
immolate
or
sacrifice
for
auspication
,
or
divinations
sake
:
so
that
they
began
boastingly
to
spread
abroad
Rhadagusus
(
who
had
reconciled
to
himselfe
the
protection
and
assistance
of
such
Gods
)
was
sure
to
overcome
.
But
nevertheless
he
was
taken
and
slain
,
with
above
100000.
of
his
army
.
Papyrius
Cursor
oppugning
Aquilonia
,
the
Pullarian
Auspicator
would
needs
be
presaging
clean
contrary
to
his
tokens
:
whose
fallacie
being
found
out
,
the
Consul
praesumed
a
good
omen
notwithstanding
,
and
beginning
the
fight
,
caused
the
lying
Augur
to
be
placed
in
the
front
,
and
the
first
dart
that
was
cast
by
the
enemy
struck
him
stark
dead
.
Eudemus
being
foretold
by
a
cunning
dream-speller
,
that
although
he
was
now
in
exile
,
yet
he
should
return
to
his
own
Land
within
five
yeares
:
within
which
space
he
notwithstanding
dyed
in
Syracusa
:
but
to
make
his
prediction
good
,
he
said
,
he
meant
his
grave
which
is
every
mans
own
land
.
Constantia
an
honourable
dame
of
Rome
,
having
received
assurance
from
Astrologers
of
a
long
,
healthfull
,
and
most
happy
life
,
fell
sick
within
five
daies
after
of
a
burning
feaver
,
and
finding
that
there
was
no
way
but
death
,
she
strained
her
husbands
hand
,
and
concluded
both
her
speech
,
and
life
,
with
these
complaining
words
,
Behold
what
truth
is
in
the
vain
pregnosticates
of
fond
Astrologers
.
Ninus
who
detested
all
Astrologers
,
with
their
deceipts
,
suppressed
Zoroastes
,
who
would
deale
in
nothing
without
their
encouragement
.
Pompey
with
his
guard
of
prophets
lost
his
head
:
and
Caesar
by
contempt
of
Oracles
subdued
his
enemies
.
Iustinian
exiling
all
sorts
of
false
Prophets
with
their
bag
and
baggage
,
did
flourish
as
a
Conquerour
;
whereas
Iulian
admitting
them
,
with
all
their
packs
of
falshoods
and
blasphemous
lies
,
did
perish
as
a
castaway
.
At
such
time
as
Brittanicus
waited
for
the
great
lot
of
the
Roman
Empire
,
by
the
comfort
and
encouragement
of
a
vaine
Astrologer
:
he
lost
both
life
and
all
,
by
the
rigour
of
a
bloody
Tyrant
.
Thra●illus
the
Mathematician
,
whom
Tiberius
had
taken
into
familiarity
,
presaging
good
things
upon
the
sight
of
a
ship
:
but
things
falling
out
contrary
to
what
he
predicted
,
Tiberius
was
purposed
,
as
they
walked
together
,
to
cast
him
down
a
praecipice
for
a
falsary
,
and
an
intruder
into
his
secrets
.
Seneca
,
by
a
pretty
fancy
,
bringeth
in
Mercury
perswading
with
the
Gods
,
that
they
would
abridge
the
life
of
Claudius
;
if
not
for
any
other
cause
,
yet
even
for
pitty
and
compassion
of
the
poore
Astrologers
:
who
had
already
been
taken
with
so
many
lies
(
from
yeare
to
yeere
)
about
this
point
:
as
if
the
destinies
were
not
more
favourable
,
then
their
grounds
were
sure
,
the
credit
of
Astrology
would
decay
for
ever
.
St.
Ambrose
telleth
of
one
that
prognosticated
great
store
of
raine
to
fall
,
after
an
exceeding
drought
:
but
none
was
seen
,
till
it
was
obtained
by
the
prayers
of
the
Church
.
Galen
writeth
that
none
of
all
those
Prophets
and
Astrologers
,
whose
skill
was
commended
,
and
their
depth
admired
in
his
time
at
Rome
,
gave
any
perfect
judgement
either
as
touching
the
disease
,
the
continuance
,
or
cure
thereof
.
Manfredus
a
rare
Doctor
of
Astrology
,
assured
Ordelaphius
a
Prince
in
Italy
,
that
that
very
yeere
wherein
he
died
,
if
there
were
any
certain
knowledge
by
his
art
,
he
should
not
end
his
life
,
before
extremity
of
age
had
made
him
lame
and
unweldy
.
Paulus
Florentinus
lived
till
85
yeeres
of
age
,
and
yet
he
would
assure
his
friends
in
private
,
that
he
never
found
one
comfort
that
might
promise
long
life
in
the
figure
of
his
birth
;
but
sudden
death
,
with
many
tragicall
and
most
lamentable
accidents
.
The
great
dearth
of
Cattle
which
was
so
certainly
expected
by
the
Calculators
Anno
1558.
turned
to
a
wonderfull
encrease
of
all
kinds
of
sustenance
.
At
the
same
time
that
the
fond
Bobemians
were
affraid
to
be
consumed
with
sudden
fire
that
should
come
down
from
Heaven
,
as
some
preachers
gave
warning
,
they
were
almost
drowned
with
a
second
Flood
,
by
means
of
excessive
showres
,
spring-tides
,
and
store
of
land-waters
;
that
ranne
down
with
immoderate
abundance
,
as
if
God
had
resolved
to
descry
the
falshood
of
their
jugling
.
At
another
time
,
the
people
were
so
scared
with
an
universall
feare
of
waters
scattered
aboad
by
prophets
of
this
kind
,
as
a
certain
Abbot
(
seeking
to
prevent
the
worst
)
built
him
a
Tabernacle
upon
the
top
of
Harrow
on
the
Hill
:
but
the
conclusion
is
,
that
before
Summer
was
halfe
spent
,
all
the
ditches
were
drawn
dry
,
and
the
castle
perished
for
lack
of
water
.
Paul
Flerent
noting
two
constellations
,
under
which
the
State
of
Florence
was
refreshed
,
after
long
and
bloudy
warres
:
findeth
them
so
crosse
and
opposite
one
to
another
,
as
himselfe
is
forced
to
confesse
,
that
small
light
of
assurance
may
be
taken
from
the
blaze
of
this
Beacon
.
Peucer
prognosticated
upon
the
last
Comet
,
that
our
bodies
should
be
parched
and
burned
up
with
heat
;
but
how
fell
it
out
?
Forsooth
we
had
not
a
more
unkindly
Summer
for
many
yeeres
in
respect
of
extraordinary
cold
.
25.
Of
the
Heavens
calculating
their
own
purport
,
without
the
helpe
of
an
Artist
:
and
the
suspition
of
Magastromancers
predicting
rather
by
diabolicall
instinct
,
or
the
suggestion
of
their
own
Familiars
,
then
from
any
vertue
of
the
starres
.
THe
day
before
Iulian
died
,
one
(
and
he
an
heathen
)
watching
over
night
,
saw
a
conjunction
or
compact
of
the
Stars
,
expressing
thus
much
in
legible
characters
,
To
day
is
Julian
slain
in
Persia
.
Also
Didymus
Alexandrinus
had
a
vision
of
white
horses
running
in
the
ayre
,
and
they
that
rode
upon
them
said
,
tell
Didymus
,
in
this
very
houre
Iulian
is
slain
,
and
bid
him
tell
it
to
Athanasius
the
Bishop
.
Constantine
in
his
holy
meditations
,
casting
up
his
eyes
Eastward
towards
Heaven
,
saw
the
similitude
of
a
Crosse
,
wherein
were
stars
(
as
letters
)
so
placed
,
that
visibly
might
be
read
this
sentence
in
Greek
.
In
this
th●u
shalt
overcome
.
At
what
time
Caesar
was
in
the
battell
of
Pharsalia
,
one
Caius
Cornelius
a
notable
prognosticator
in
Padua
,
beholding
the
flying
of
Birds
,
cryed
out
,
Now
they
give
the
onset
on
both
sides
;
and
a
little
after
(
as
a
man
possessed
with
some
spirit
)
cryed
out
again
,
O
Caesar
,
the
victory
is
thine
.
Such
was
that
of
Apollonius
concerning
Domitian
,
of
which
before
.
Numa
Pompilius
,
a
Magician
or
Sortiary
not
inferior
to
any
,
had
frequent
and
familiar
company
,
confabulation
,
and
congression
with
Aegeria
a
Nymphish
devill
.
Simon
Magus
had
a
dogge
,
they
say
,
could
speak
,
and
doe
many
prodigious
pranks
.
Quintus
Sertorius
had
an
Hart
which
he
consulted
withall
.
Pope
Sylvester
the
second
had
a
dogge
,
which
he
held
more
deare
then
the
Kingdom
of
Naples
.
Laurentius
also
had
such
an
one
at
Roan
.
Iodocus
de
Rosa
had
the
divell
in
a
Ring
.
Petrus
Apponensis
,
a
magicall
Physician
,
had
seven
spirits
,
which
he
kept
in
glasses
.
Andreas
an
Italian
had
a
great
red
dogge
that
would
doe
many
prodigious
feats
.
Faecius
Caredeus
is
said
to
have
an
aery
spirit
very
familiar
.
Stephen
Gardiner
had
his
darling
cat
.
Iohn
Faustus
had
a
dogge
called
prestigiar
.
And
Cornelius
Agrippa
had
another
called
Monsieur
.
A
French
Baron
had
a
cat
that
vanisht
into
the
ayre
because
he
chid
her
.
And
it
is
reported
of
an
English
one
,
that
had
such
another
,
which
did
in
like
manner
.
The
same
day
that
the
Torensians
overcame
the
Crotonians
in
Italy
,
the
victory
was
told
at
Corinth
,
Athens
,
and
Lacedaemon
.
Mercury
minding
to
try
the
skill
of
Tyresias
in
vaticinating
,
stole
his
Oxen
,
and
came
to
him
in
the
shape
of
a
man
,
and
told
him
they
were
lost
.
Out
they
went
together
to
make
conjecture
of
the
thiefe
by
Augury
,
and
the
blind
presager
bad
Mercury
to
tell
him
what
bird
he
saw
?
he
answered
an
Eagle
flying
on
the
left
hand
;
that
(
he
said
)
signified
nothing
to
him
.
Again
,
he
askt
him
,
what
bird
?
he
answered
,
a
Crow
,
sometimes
looking
upwards
,
sometimes
downward
.
Then
understanding
all
by
instinct
,
that
Crow
(
said
he
)
sweares
by
heaven
and
earth
,
that
thou
canst
restore
me
my
Oxen
again
if
thou
wilt
.
When
Caius
Marius
had
overcome
the
Sicambrians
,
at
the
River
Mosa
,
the
news
of
the
victory
was
presently
carried
to
Rome
by
Castor
and
Pollux
the
Starry
gods
;
or
as
others
say
,
by
the
Impish
divels
themselves
.
Plutarch
reports
many
examples
of
demonicall
familiars
,
carrying
newes
of
victory
to
the
Romans
in
a
moment
,
from
the
remotest
regions
.
Cleombrotus
sequestring
himselfe
from
the
society
of
men
,
and
frequenting
solitary
woods
and
caves
,
to
become
more
inward
with
Satyres
,
was
informed
that
there
were
Daemons
wandring
up
and
down
to
inspire
dreams
and
Oracles
,
and
furnish
men
with
prophecies
and
predictions
.
Lactantius
is
of
the
mind
that
the
cutting
of
the
Whetstone
by
Accius
Naevius
,
and
the
drawing
of
the
Ship
by
the
Girdle
of
Claudia
the
Vestall
,
and
the
like
were
obtained
by
their
Familiars
.
To
which
I
may
adde
Thucia's
drawing
water
in
a
sive
.
Iodocus
de
Rosa
was
wont
to
say
,
that
he
would
put
none
other
Messenger
in
trust
with
a
cause
of
weight
,
then
him
that
lodged
one
night
at
Constantinople
,
and
the
next
under
his
Signet
.
The
spirit
Orthon
brought
intelligence
out
of
all
corners
of
the
world
to
Gaston
Earle
of
Foix.
The
Spirit
or
Familiar
which
daily
called
upon
Alaricus
(
as
he
related
to
a
certain
godly
Monk
)
to
begin
his
voyage
towards
Rome
,
came
from
the
divels
court
undoubtedly
.
26.
Of
Astromancers
turning
Pantomancers
;
or
presaging
,
not
onely
upon
prodigies
,
but
upon
every
slight
occasion
,
by
every
vile
and
vaine
means
:
and
so
occasioning
superstitious
people
to
an
omination
upon
every
accident
,
and
after
any
fashion
.
DArius
in
the
beginning
of
his
raigne
,
but
changed
the
scabbard
of
his
Sword
,
from
the
Persian
into
the
Graecian
fashion
:
and
the
Chaldaeans
(
loath
to
let
slip
any
occasion
of
keeping
their
art
in
ure
)
straight
way
prognosticated
thereupon
the
translation
of
his
Kingdom
to
the
Greekes
.
A
Raven
let
fall
a
clod
upon
Alexanders
head
,
and
it
brake
to
pieces
:
and
then
flying
to
the
next
Tower
,
was
there
intangled
in
pitch
:
Aristander
interprets
it
as
a
signe
of
the
ruine
of
the
City
,
with
some
perill
to
the
Kings
person
.
But
what
was
last
and
least
prognosticated
,
was
first
and
most
found
.
Alexander
steeping
Barley
(
as
the
Macedonian
custome
was
at
the
making
of
walls
)
the
birds
of
the
ayre
came
and
picked
it
up
.
Now
many
took
this
for
an
unlucky
token
.
But
the
diviners
(
that
would
spend
their
verdict
in
the
most
triviall
matters
,
rather
then
sit
out
)
told
them
it
betokened
,
that
that
Corn
should
nourish
many
countries
.
Cicero
derided
the
Baeotian
vaticinators
,
for
predicting
victory
to
the
Thebanes
,
from
the
crowing
of
Cocks
.
So
doth
he
the
Lanuuian
Aruspicks
,
for
making
such
a
marvelous
portent
,
in
that
the
Mice
gnawed
the
Belts
.
The
City
of
Rome
being
mightily
devested
by
the
Gaules
,
the
Senators
began
to
deliberate
,
whether
they
should
repaire
their
ruined
walls
;
or
flit
to
Vejos
.
Now
a
certaine
Centurion
of
theirs
comming
by
at
that
instant
,
commanded
the
Ensigne
to
set
down
his
Standard
,
or
Banner
in
that
place
,
saying
,
it
was
best
for
them
to
abide
there
.
The
Senators
over
▪
hearing
that
voyce
,
interpreted
it
as
an
omen
,
and
so
desisted
from
consulting
any
longer
about
their
migration
,
or
removall
,
but
resolved
to
stay
at
Rome
still
.
Lucius
Paulus
being
about
to
warre
with
King
Perses
,
as
he
returned
from
the
Court
home
to
his
own
house
,
his
little
daughter
met
him
,
whom
he
kist
,
and
askt
her
why
she
lookt
so
sad
?
she
replied
,
Persa
was
dead
,
meaning
her
whelp
or
Pupper
.
And
this
he
took
to
be
an
omen
or
presage
of
the
vanquishment
and
death
of
Perses
.
Caecilia
the
wife
of
Metellus
,
leading
a
Neece
of
hers
(
now
marriageable
)
to
the
Temple
,
to
heare
some
hopes
of
a
good
husband
;
she
standing
long
there
,
and
hearing
no
answer
to
any
such
purpose
,
desired
her
Aunt
she
might
have
leave
to
fit
by
her
:
That
thou
shalt
(
said
she
)
and
I
will
yeild
thee
my
seat
.
This
the
Virgin
accepted
for
an
omen
,
that
she
should
succeed
her
in
being
married
to
Metellus
after
her
decease
.
Caius
Marius
fleeing
to
the
house
of
Faunia
for
safeguard
,
set
up
his
Asse
,
and
gave
him
Provender
;
which
he
refused
to
eate
,
but
got
out
,
and
went
into
the
water
:
and
that
made
him
to
ruminate
,
that
there
was
no
safe
abiding
for
him
in
any
house
or
countrey
,
but
he
must
get
him
to
sea
.
Pompey
being
routed
by
Caesar
,
fled
for
safety
to
the
Isle
of
Cyprus
;
and
spying
there
a
stately
building
,
asked
the
name
of
it
;
it
was
answered
,
that
it
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
this
he
sighing
interpreted
,
as
portending
ill
to
him
,
touching
the
Empire
or
Kingdom
.
They
of
Perianna
imploring
the
ayd
of
the
Samians
,
against
their
adversaries
of
Cerra
:
they
to
deride
them
,
sent
them
a
Sybill
in
a
little
Bark
;
which
they
interpreted
as
a
good
omination
.
So
they
of
Apollonia
being
in
distresse
,
and
sending
to
the
Epidamnians
for
succour
,
they
returned
them
answer
,
that
they
would
send
the
river
Aeas
for
their
reliefe
:
which
they
accepted
as
a
good
omen
;
and
making
the
river
Captaine
in
chiefe
,
got
the
victory
,
and
afterwards
sacrificed
to
it
,
as
a
God
.
The
old
Druides
gathered
a
Serpents
egge
at
a
certaine
time
of
the
Moon
,
according
to
certaine
rites
and
ceremonies
;
and
so
reserved
it
for
omination
of
victory
and
prevalency
in
warres
,
strifes
,
contentions
.
And
such
an
one
a
Noble
man
of
Rome
,
is
said
to
have
hatched
in
his
bosome
in
a
controversie
that
he
had
with
the
Emperour
Claudius
.
Of
Zoroaster
it
is
said
,
that
he
laught
at
his
birth
;
and
that
his
braines
beat
so
hard
,
that
they
beat
off
the
hand
that
was
laid
upon
his
head
:
and
this
must
signifie
his
profound
science
.
Plato
while
an
infant
,
and
asleep
in
his
cradle
,
there
sate
hony
Bees
upon
his
lips
:
and
this
must
signifie
his
Eloquence
.
To
Mydas
in
like
manner
there
came
pismires
and
carried
graines
of
Wheat
into
his
mouth
:
&
this
was
a
prediction
of
his
riches
.
Servius
Tullius
,
a
mean
child
,
while
he
was
sleeping
a
flame
appeared
to
shine
round
about
his
head
;
and
this
was
made
to
presage
a
crown
.
Roscius
his
nurse
awaking
observed
by
moon-light
a
Serpent
as
it
were
imbracing
the
child
:
and
this
must
prognosticate
his
eminent
fame
and
glory
;
although
his
height
was
a
Stage-player
.
If
these
occasions
were
not
slight
,
yet
could
there
be
slighter
divinations
,
or
more
worthy
to
be
slighted
?
Alexanders
father
dreamt
that
his
mothers
belly
was
sealed
with
the
impresse
of
a
Lyon
upon
it
.
Hecuba
,
when
she
was
bringing
forth
Paris
,
had
a
vision
of
a
firebrand
,
or
burning
Torch
,
that
should
set
on
fire
Troy
,
and
all
Asia
.
There
appeared
unto
the
mother
of
Phalaris
the
image
of
Mercury
,
pouring
forth
blood
upon
the
earth
.
The
mother
of
Dionysius
dreamed
that
she
brought
forth
a
Satyr
.
Adde
to
these
and
the
like
,
the
prodigious
birth
of
Zoroaster
,
their
Prince
and
master
,
and
then
aske
the
Magastromancers
,
what
need
such
prodigies
at
births
?
and
such
presagings
upon
them
?
if
the
natalitiall
conjunctions
be
sufficiently
portending
without
them
.
The
Oracles
themselves
would
give
answers
to
any
kind
of
questions
,
were
they
never
so
triviall
;
and
would
presage
the
erection
and
restauration
of
scenicall
enterludes
(
as
parts
of
divine
service
)
though
never
so
Iudicrous
:
And
would
enjoyn
and
accept
of
divining
means
,
matters
,
instruments
,
rites
,
ceremonies
,
though
never
so
ridiculous
.
As
among
the
Colophonians
in
Ionia
there
the
Oracle
would
afford
them
the
vertue
of
prophecying
from
the
drinking
of
water
.
Among
the
Branchides
in
the
same
Province
,
from
the
sucking
in
of
certaine
vapours
.
In
another
Oracle
a
woman
sate
upon
a
Trevet
at
the
mouth
of
a
cave
,
and
was
filled
with
the
fury
of
divination
.
In
another
a
glasse
was
let
down
into
a
fountaine
,
by
a
slender
thred
and
after
sacrifices
and
imprecations
,
the
images
of
things
future
were
seen
in
the
glasse
.
In
another
,
they
descended
into
a
fountaine
,
and
so
vaticinated
as
they
desired
.
In
another
,
they
consulting
burnt
lamps
,
offered
Incense
,
gave
gifts
,
and
put
their
eares
to
the
mouth
of
the
Image
;
then
stopping
them
,
they
went
out
of
the
Temple
,
and
opening
them
again
,
the
first
voyce
they
heard
from
any
they
met
,
they
took
it
for
an
Oraculous
answer
.
In
another
they
judged
of
things
future
by
casting
of
Dice
,
&c.
Severall
Countries
had
their
severall
waies
of
divining
,
and
all
of
them
esteemed
alike
acceptable
to
the
Gods
,
and
alike
effectuall
among
themselves
.
Tacitus
writes
thus
of
the
manners
of
the
Germans
,
that
they
sing
as
they
goe
to
warre
,
and
encourage
each
other
by
their
Bardian
odes
,
acquiring
the
fortune
of
their
fight
by
their
singing
,
and
he
that
makes
the
harshest
noise
is
thought
to
doe
it
best
.
They
take
this
to
be
much
of
providence
in
children
,
(
especially
females
)
neither
neglect
they
their
counsels
and
answers
.
Velleda
the
Prophetesse
(
although
she
was
a
trouble
to
them
)
they
held
for
a
Goddesse
.
Auspicies
and
Lotteries
they
observe
especially
.
And
for
lots
the
custome
is
simple
.
A
bough
cut
off
from
a
fruitfull
tree
they
divide
into
lesser
branches
or
slips
;
and
those
distinguished
by
certain
marks
,
they
cast
carelesly
upon
a
white
garment
:
and
in
publique
consulting
use
the
ministry
of
the
Priest
;
in
private
of
the
father
of
the
family
;
who
looking
up
to
heaven
takes
up
every
one
of
them
thrice
,
and
interprets
them
according
to
the
imprest
markes
.
If
any
forbid
,
there
's
no
more
consulting
for
that
day
:
if
it
be
permitted
,
then
to
answer
the
faith
of
the
auspicies
,
they
goe
on
to
interrogate
the
voyces
and
flights
of
birds
.
It
is
also
the
property
of
that
Nation
to
experience
the
presages
and
monitions
of
horses
.
They
are
nourished
publiquely
in
woods
and
groves
;
white
they
are
,
and
touch
no
common
work
;
onely
put
into
a
sacred
chariot
they
are
accompanied
by
the
Priest
,
and
the
Prince
,
and
so
they
observe
their
neighing
and
sweating
.
Neither
is
there
more
faith
had
in
any
other
auspicie
either
by
the
common
people
,
the
Nobles
,
or
the
Priests
.
For
they
conceive
these
to
be
the
Secretaries
of
the
Gods
,
and
themselves
their
ministers
.
There
is
another
way
of
auspicie
,
whereby
they
explore
the
event
of
warre
:
they
get
a
captive
by
any
means
of
that
Nation
with
which
they
warre
,
and
commit
him
and
one
chosen
out
of
their
own
common
sort
,
to
try
together
in
their
own
Country
armes
:
and
the
victory
of
the
one
or
the
other
they
make
to
be
a
great
presage
to
either
side
.
They
couple
not
,
unlesse
some
sudden
thing
chance
,
but
on
certain
daies
when
the
Moon
begins
to
be
in
the
●ull
;
for
that
they
believe
to
be
a
most
auspicious
beginning
for
the
doing
of
businesse
.
The
mother
of
Sapor
King
of
Persia
being
with
child
,
and
it
doubted
whether
it
was
a
male
or
a
female
she
went
withall
,
(
for
if
it
proved
a
female
,
it
might
not
succeed
in
such
dignity
.
)
For
this
cause
the
Princes
convented
the
Magicians
,
to
try
their
skill
,
and
pronounce
upon
the
birth
.
Therefore
they
brought
a
Mare
ready
to
fole
,
and
the
Magicians
vaticinated
upon
it
;
and
it
falling
out
according
to
their
prediction
,
they
thereupon
concluded
,
it
was
a
male
child
the
Queen
went
withall
:
upon
this
they
without
delay
layd
the
Crown
upon
the
Queens
belly
,
and
proclaimed
the
child
scarce
conceived
to
be
their
King
,
according
to
their
Countries
rites
and
laws
.
Augustus
and
Marke
Anthony
were
playing
together
,
and
what
a
businesse
of
caution
a
mathematicall
Aegyptian
presager
made
upon
it
?
advising
the
one
(
as
concerning
their
after
earnest
)
to
take
heed
of
the
other
,
as
whose
genius
was
too
strong
for
him
,
or
his
daemon
afraid
of
his
.
As
Pope
Eugenius
sung
Masse
in
the
Church
of
Rheimes
,
some
drops
of
the
consecrated
wine
chanced
to
be
spilt
;
and
what
prognosticating
was
upon
it
?
And
no
lesse
was
there
upon
Thomas
Archbishop
of
Canterbury
his
singing
a
Requiem
the
same
day
he
was
reconciled
to
the
King
.
27.
Of
the
treasons
,
treacheries
,
conspiracies
,
seditious
ambitions
,
usurpations
,
turbulencies
,
and
busie
medlings
,
of
Magicall
and
Astrologicall
diviners
,
against
Princes
,
Magistrates
,
Kingdomes
and
States
.
CAmbyses
having
added
Aegypt
to
his
fathers
Kingdomes
,
could
not
endure
their
magicall
religion
,
but
abominating
their
superstitious
ceremonies
,
caused
the
Oraculous
Temples
of
Apis
,
and
others
,
to
be
pulled
down
.
At
length
he
was
murdered
by
means
of
two
Magicians
,
who
concealed
his
death
,
and
usurping
upon
his
Kingdome
,
raigned
in
his
stead
,
and
name
.
But
their
boldnesse
being
detected
,
they
were
apprehended
and
suppressed
by
Darius
,
who
therefore
by
the
consent
of
all
was
chosen
King
.
Cobares
,
a
man
of
magick
art
(
if
an
art
it
be
,
and
not
a
vaine
mans
deceit
)
yet
what
ever
it
be
,
he
was
more
notable
for
his
profession
of
it
,
then
for
his
knowledge
in
it
.
He
(
at
a
feast
)
would
needs
be
counselling
Bessus
the
weaker
to
yield
to
Alexander
the
stronger
:
which
medling
of
his
was
so
ill
taken
,
that
he
hardly
escaped
his
throat
cutting
;
and
he
likewise
took
so
ill
the
rejection
of
his
counsell
,
that
he
defected
and
fled
to
the
contrary
part
.
Now
what
unhappy
politicians
are
such
as
these
(
both
to
themselves
and
others
)
that
if
they
may
not
be
accepted
for
busie
counsellors
,
turn
malecontented
●ugitives
.
Alexander
being
about
to
scale
the
walls
of
a
City
,
Demop●on
the
diviner
would
needs
disswade
him
from
some
apparition
of
unfortunate
signs
.
Of
whom
the
King
demanded
,
if
it
would
not
trouble
him
to
be
interrupted
in
his
Science
?
which
he
acknowledging
,
the
King
replyed
upon
him
again
,
avouching
,
that
in
his
greatest
affairs
he
found
alwaies
no
greater
distraction
,
and
disturbance
,
then
that
of
a
superstitious
pragmaticall
Soothsayer
.
Nicius
the
Athenian
Captain
kept
a
Soothsayer
continually
in
his
house
;
pretending
it
was
to
consult
with
him
about
the
great
affaires
of
the
Commonwealth
:
when
as
it
was
onely
to
inquire
about
his
own
businesse
,
or
to
promote
his
owne
ambition
.
Alcibiades
to
promote
his
own
ambitions
,
suborned
certain
predicting
Soothsayers
,
to
presage
happy
successe
,
and
honour
to
the
Athenians
,
in
their
Sicilian
warre
,
although
his
end
served
,
it
fell
out
clean
contrary
.
Meton
the
Astronomer
very
politickly
feined
himselfe
mad
,
and
fired
his
own
house
,
pretending
a
mislike
of
the
celestiall
signes
,
as
touching
the
common
successe
in
that
warre
:
but
his
end
was
to
himself
,
sc.
to
release
his
sonne
,
engaged
in
that
voyage
,
and
so
to
ease
himselfe
(
let
the
Commonwealth
sinke
or
swim
)
of
the
charge
of
maintaining
him
there
.
While
Fadus
governed
the
Province
of
Iudaea
,
a
certaine
Magician
,
Theudas
by
name
,
perswaded
the
people
to
follow
him
to
the
River
Iordane
,
(
taking
their
substance
along
with
them
)
and
he
would
divide
the
waters
,
as
heretofore
;
and
so
work
their
deliverance
.
But
Fadus
pursued
them
,
dispersed
the
seduced
multitude
,
took
the
Magician
and
cut
off
his
head
.
Another
time
,
an
Aegyptian
comming
to
Ierusalem
,
feined
himselfe
to
be
a
Prophet
,
but
was
a
Magician
;
he
perswaded
the
popular
multitude
to
goe
along
with
him
to
Mount
Olivet
,
and
he
would
there
shew
them
strange
things
for
their
freedome
:
but
Faelix
followed
upon
them
,
and
slew
hundreds
of
them
:
onely
the
Aegyptian
escaped
,
by
vanishing
out
of
sight
.
Another
M●gician
seduced
the
people
,
leading
them
out
into
the
Wildernesse
;
promising
them
safety
,
and
rest
from
their
evils
:
but
Festus
followed
streight
after
them
,
and
slew
both
the
Seducer
,
and
many
of
those
whom
he
had
seduced
.
Many
Soothsaying
Astrologers
(
grudging
at
the
least
increase
,
or
ease
of
the
Church
)
had
gathered
themselves
together
,
to
consult
about
the
praenotion
of
Valens
his
successor
:
and
having
tryed
all
kind
of
divination
,
at
length
they
made
a
wooden
Treuet
of
Lawrell
,
and
used
such
execrable
and
diabolicall
incantation
,
that
they
observed
a
conjunction
of
these
letters
THEOD
,
which
they
expounded
of
one
Theodorus
a
Pagan
,
and
usefull
to
their
purpose
:
presuming
on
the
power
of
their
constellation
,
or
constellated
figure
,
to
depose
or
set
up
whom
they
thought
good
.
But
Valens
understanding
it
,
slew
both
the
diviners
,
and
the
party
they
had
divined
upon
.
Yea
,
his
fury
was
so
implacable
,
that
it
extended
to
all
,
either
of
that
sect
,
or
name
.
Eugenius
a
Schoolmaster
,
by
the
means
of
Arbogustes
,
a
treacherous
officer
,
and
of
Hyparchus
,
a
politick
presager
,
having
strangled
young
Valentinian
,
usurped
the
Empire
;
presuming
he
should
attain
to
what
he
went
about
;
being
thereunto
induced
by
the
word
of
those
that
took
upon
them
to
predict
things
future
,
from
the
immolation
of
victimes
,
inspection
of
entrailes
,
and
observation
of
the
Stars
.
Thrasyllus
the
Mathematician
,
having
predicted
certain
joyfull
things
to
Nero
,
and
they
falling
out
quite
contrary
:
he
determined
to
cast
him
headlong
into
the
sea
,
as
a
falsarie
,
and
rash
intruder
into
his
secrets
.
Yea
the
same
Nero
had
an
odde
way
of
exploring
his
Magicall
predictors
;
and
if
there
were
found
the
least
suspition
of
vanity
or
fraud
in
them
,
he
would
cast
them
(
as
they
walked
upon
a
precipice
)
headlong
into
the
Sea
:
and
many
times
would
doe
it
,
lest
they
might
be
the
bewrayers
of
his
secrets
;
for
he
,
who
knew
their
treacheries
,
durst
trust
none
of
them
.
The
ancient
Brittains
deeply
drencht
in
superstition
by
their
magicall
Druides
,
were
so
enslaved
to
them
,
as
that
they
usurped
the
determining
of
all
controversies
,
publique
or
private
;
concerning
all
matters
or
causes
criminall
,
or
reall
:
so
that
they
took
upon
them
to
award
recompences
,
or
penalties
,
as
they
pleased
;
and
who
ever
he
or
they
were
that
refused
to
stand
to
their
judgement
;
him
,
or
them
they
presently
interdicted
,
forbidding
all
commerce
with
them
.
It
is
recorded
that
in
France
,
the
Magicians
,
Astrologers
,
Sortiaries
,
Sorcerers
,
Wizzards
,
and
Witches
,
were
so
numerous
,
that
they
began
to
boast
themselves
not
only
for
a
society
,
but
for
an
Army
;
and
to
professe
that
if
they
could
but
get
some
one
in
authority
to
be
their
Commander
or
leader
,
they
durst
wage
warre
with
any
King
or
State
;
and
doubted
not
of
the
victory
through
the
vertue
and
power
of
their
art
:
Like
as
the
Hunnes
(
by
those
very
means
)
had
formerly
done
against
Sigebert
King
of
France
.
Peter
of
Pomfreit
,
that
hermeticall
Wizzard
,
by
buzzing
his
prophecies
into
the
peoples
eares
,
sought
to
make
the
commotion
against
King
Iohn
,
And
in
Ketts
commotion
,
one
main
promotion
of
it
was
,
upon
the
false
prophecies
that
Hob
,
Dic
,
and
Hic
,
(
meaning
the
rusticks
)
with
their
clubs
,
should
fill
up
the
valley
of
Dussindale
with
the
bodies
of
the
dead
.
Leoline
Prince
of
Wales
rebelled
against
Edward
the
first
upon
a
prophecy
of
Merlin
(
that
ginne
of
errour
)
how
he
should
be
shortly
crowned
with
the
diadem
of
Brute
.
But
his
head
was
cut
off
,
and
crowned
with
Ivy
,
and
there
was
his
end
.
The
Persi
in
Magi
were
not
onely
contented
to
be
honoured
by
their
Kings
,
but
usurped
the
Kingdom
to
themselves
.
The
Aegyptian
Priests
,
or
vaticinators
arrogated
great
honours
for
their
praevision
and
praediction
of
future
things
,
both
by
their
sacrificings
,
and
by
their
skill
in
the
starres
.
Numa
Pompilius
,
Liourgus
,
Solon
,
Minos
,
Zamolxis
,
pretended
their
Laws
from
Iupiter
,
Apollo
,
Mercury
,
Minerva
,
and
other
predicting
Oracles
;
that
so
they
might
the
more
easily
impose
upon
,
and
domineere
over
the
slavish
people
.
Aristocrates
King
of
the
Arcadians
,
ayding
the
Messenians
against
the
Laced●monians
;
they
so
corrupted
him
with
gifts
,
and
besides
he
was
so
blinded
with
the
unprosperous
signification
of
the
intrayles
,
that
upon
the
joyning
of
the
battell
he
disheartned
his
own
souldiers
,
and
fled
;
and
so
basely
betrayed
his
old
friends
the
Messenians
.
While
Servius
Tullus
reigned
,
one
had
a
very
faire
Cow
,
of
which
the
oraculous
predictors
gave
out
,
that
whosoever
should
offer
that
Cow
to
Diana
,
he
,
his
Countrey
and
kindred
should
attaine
to
great
authority
and
rule
over
the
whole
world
.
Now
the
owner
of
it
bringing
it
to
Rome
,
to
offer
it
in
behalfe
of
himselfe
and
his
,
the
presaging
Priest
of
the
Temple
,
commanded
him
not
to
offer
it
till
he
had
washt
himselfe
;
and
while
he
went
forth
so
to
doe
,
he
sacrificed
it
for
the
advantage
of
himselfe
,
and
his
like
.
Libo
Drusus
,
a
loose
rash
young
man
,
was
encouraged
by
Firmius
Catus
,
through
the
confidence
of
Chaldean
promises
,
magicall
mysteries
,
and
interpretations
of
dreams
,
to
make
insurrection
against
Tiberius
Caesar
:
but
in
the
end
was
driven
desperately
(
his
servants
refusing
)
to
lay
violent
hands
upon
himselfe
.
Immediately
upon
this
the
Senate
consulted
for
the
expelling
of
the
Mathematicians
and
Magicians
out
of
Italy
,
and
L.
Pitnanius
,
one
of
their
number
,
was
cast
down
a
Rock
.
In
Catilines
conspiracy
,
Lentulus
was
accused
both
by
his
letters
and
speeches
which
he
used
out
of
the
Sybils
books
;
that
the
Kingdom
of
Rome
was
presaged
to
three
of
the
Cornelian
family
,
viz.
Cinna
,
and
Silla
,
and
himselfe
,
the
third
to
whom
it
was
fated
.
And
moreover
,
that
now
was
the
twentieth
yeare
from
the
burning
of
the
Capitoll
,
concerning
which
the
haruspicks
by
their
prodigies
had
given
answer
that
civill
warres
there
should
be
rife
and
bloody
.
The
haruspicks
portended
great
and
wonderfull
things
for
the
promotion
of
Caius
Marius
his
ambition
.
In
the
second
Punick
warre
(
besides
a
tumult
and
distraction
in
the
State
)
such
a
confusion
there
was
in
religion
(
as
the
cause
and
continuance
of
the
other
)
that
men
,
women
,
young
,
old
,
noble
,
plebeians
,
all
sacrificed
and
prophecyed
as
they
listed
:
and
he
or
she
was
no
body
that
could
not
presage
of
one
disastrous
event
or
another
.
Apollo
gave
such
perplexed
answers
to
the
Lacedaemonians
(
in
their
troubles
)
that
a
Pagan
Philosopher
was
provoked
to
tell
him
plainly
,
If
thou
hadst
answered
thus
in
quiet
times
,
it
had
seemed
frivolous
to
all
;
only
thy
ignorance
lurkes
under
our
feares
and
distraction
;
because
such
things
are
most
impressing
and
credited
in
such
kind
of
times
.
Apuleius
(
saith
St.
Augustine
)
an
Affricane
and
therefore
best
known
to
us
Affrieanes
,
for
all
his
magicall
arts
could
not
attain
to
a
Kingdom
:
no
nor
yet
to
any
judiciall
power
in
a
Commonwealth
,
for
all
his
judiciary
Astrologie
.
Did
he
modestly
contemn
these
things
as
a
Philosopher
?
Nay
did
he
not
hunt
,
and
hire
,
and
contend
with
the
Citizens
of
Choas
(
where
he
marryed
a
wife
)
about
the
setting
up
of
a
Statue
to
him
?
So
that
if
he
arrived
at
no
greatnesse
,
it
was
not
because
he
had
no
will
,
but
no
power
.
A
certain
prophecy
given
out
and
published
at
Rome
,
at
the
removing
of
the
Emperour
Tiberius
,
that
he
should
never
return
any
more
,
occasioned
the
death
of
many
well
disposed
Citizens
:
who
ventring
too
farre
upon
this
little
ground
,
to
discharge
their
Countrey
from
the
clog
of
servitude
,
were
cut
off
by
cruelty
.
About
the
same
time
Furius
Scribonianus
was
exiled
,
because
he
had
enquired
after
the
Princes
death
by
Chaldeans
or
Astrologers
.
Mahomet
,
and
Sergius
,
both
of
them
by
magicall
and
praestigious
tricks
set
up
themselves
;
the
one
for
a
King
,
the
other
for
a
Prophet
.
Fredericke
Barbarossa
leading
an
army
against
them
of
Millaine
,
they
sent
an
Arabian
magician
to
play
the
veneficke
,
and
take
away
his
life
by
poyson
:
which
being
discovered
,
and
he
apprehended
;
notwithstanding
he
threatned
that
he
could
doe
it
with
words
,
and
would
doe
it
,
unlesse
he
were
dismist
;
yet
this
moved
not
the
King
to
feare
his
malefice
:
but
he
therefore
inflicted
on
him
the
sharper
punishment
.
Pope
Iulius
the
third
gave
a
Cardinals
hat
to
a
youth
whom
he
favoured
;
and
being
askt
the
reason
of
it
,
said
,
That
he
found
by
Astrongly
,
that
it
was
the
youths
destiny
to
be
a
great
Prelate
;
which
was
impossible
except
himselfe
were
Pope
:
and
therefore
that
he
did
raise
him
,
as
the
driver
on
of
his
owne
Fortune
.
Certaine
rude
uncivill
clowns
,
under
a
colour
of
a
prophecy
,
that
they
should
conquer
and
subdue
the
holy
Land
,
raked
a
sort
of
vagabonds
and
bankrupts
together
;
who
falling
forth
▪
with
to
spoyle
and
robbery
,
were
hanged
upon
Gibbets
almost
in
every
Countrey
as
they
past
.
The
young
Duke
of
Viseo
in
Portingale
,
having
once
been
pardoned
by
Don
Ivanel
Grande
,
at
the
suit
of
the
Queen
his
sister
;
was
encouraged
by
the
Mathematicians
and
Astrologers
to
rebell
again
;
with
assurance
that
he
should
obtaine
the
Crown
:
whereof
he
not
onely
failed
,
but
besides
was
deprived
of
his
life
by
the
course
of
ordinary
justice
.
My
Lord
of
Northampton
tels
the
story
of
two
Countreymen
of
ours
,
one
sometimes
professing
Greeke
in
Cambridge
,
the
other
of
the
same
calling
:
one
contriving
treason
,
sedition
,
or
faction
,
from
the
starres
,
but
clapt
under
hatches
when
the
planets
promised
most
fortunate
successe
:
the
other
undutifully
taking
armes
against
his
Soveraigne
:
and
often
confessing
,
he
had
never
dealt
in
that
attempt
,
but
by
encouragement
of
a
certain
prophecy
,
that
he
should
prevaile
against
his
Prince
by
popular
devotion
.
28.
Of
impostorous
Magicke
and
Astrologie
,
the
causes
of
preposterous
villany
:
or
the
Magastromancers
instigating
to
those
execrable
acts
,
which
otherwise
had
never
been
invented
,
or
intended
:
And
other
cursed
consequents
.
CAracalla
remaining
in
Mesopotamia
,
sent
to
Maternus
,
whom
he
had
left
Governour
of
Rome
,
to
assemble
all
the
Astrologers
and
Mathematicians
,
and
procure
them
to
give
their
opinions
secretly
,
whether
there
were
any
conspiracies
on
foot
against
him
;
and
to
give
their
judgements
how
long
he
should
live
,
and
what
death
he
should
die
.
Maternus
did
so
;
and
(
as
the
Astrologers
had
advised
)
wrote
that
Macrinus
,
his
prefect
,
was
the
conspirator
;
and
therefore
did
warn
him
to
see
Macrinus
dispatcht
out
of
the
way
.
As
the
Letter
came
to
Caracalla
,
he
was
at
that
instant
upon
a
sport
which
he
would
not
intermit
;
&
so
committed
the
Letters
to
Macrinus
to
read
over
,
and
make
report
of
their
contents
to
him
afterwards
.
Macrinus
in
perusall
of
them
finding
himselfe
accused
of
such
treason
as
he
never
thought
of
,
and
doomed
or
necessitated
to
it
by
Astrologicall
judgement
;
and
considering
the
Emperours
jealous
cruelty
,
and
Maternus
his
envy
;
thought
there
could
now
be
no
safety
for
him
,
either
in
excusing
or
delaying
:
and
so
set
Martial
,
a
discontented
Centurion
(
whose
brother
he
had
caused
to
be
put
to
death
)
to
murder
him
.
Among
the
other
prodigies
that
were
said
to
prognosticate
Domitians
death
,
there
was
seen
a
crown
encircling
about
the
Sunne
.
Now
because
Stephanus
signifies
a
Crown
,
the
Astrologers
would
have
the
Crown
to
signifie
Stephanus
;
and
he
must
be
the
man
thus
destinied
to
dispatch
Domitian
;
and
this
very
thing
was
it
that
heartned
him
to
doe
the
deed
.
Dioclesian
,
because
a
Druid
or
Sorceresse
had
foretold
him
,
that
he
should
be
Emperour
after
he
had
slain
a
Boare
:
he
not
onely
killed
all
the
Boares
he
could
,
but
slew
all
the
men
he
knew
that
had
the
name
of
Aper
,
or
Boare
.
Valens
understanding
,
by
a
constellated
figure
,
that
one
should
succeed
him
,
whose
name
began
with
〈◊〉
.
or
Th.
thereupon
caused
divers
to
be
slaine
,
whose
names
began
after
that
manner
.
Edward
the
fourth
wrought
the
death
of
George
Duke
of
Clarence
,
his
brother
:
instigated
thereunto
by
a
foolish
prophecy
,
that
one
whose
name
began
with
a
G.
should
succeed
him
.
It
was
upon
a
prophecy
or
prediction
,
that
Mackbeth
slew
Duncano
King
of
Scots
:
and
likewise
Banquo
,
his
chiefest
friend
;
because
of
a
prophecy
,
that
his
posterity
should
succeed
in
the
Kingdome
.
Again
,
upon
a
Wizards
prophecy
or
prediction
,
that
he
should
never
be
slain
by
any
man
born
of
a
woman
;
nor
vanquished
,
till
the
wood
of
Bernane
came
to
the
Castle
of
Dunsinane
;
this
made
him
give
up
himselfe
securely
to
all
kind
of
wickednesse
.
Niseus
tyrant
of
Syracuse
,
being
foretold
of
his
death
by
a
Soothsayer
,
thereupon
riotously
lavisht
away
all
his
wealth
beforehand
.
So
did
a
rich
man
of
Lions
,
upon
the
calculating
of
his
Nativity
,
but
lived
and
beg'd
along
time
after
.
Natholocus
King
of
Scots
,
desirous
to
understand
somewhat
of
the
issue
of
his
troubles
;
sent
a
trusty
servant
of
his
to
enquire
of
a
Witch
:
who
consulting
with
her
spirits
,
told
him
,
the
King
should
be
murdered
,
not
by
the
hands
of
his
enemies
,
but
by
one
of
his
most
familiar
friends
.
The
messenger
demanding
instantly
by
whose
hands
?
Even
by
thine
,
said
she
.
Whereupon
he
defyed
her
,
and
bad
her
goe
like
an
old
witch
;
and
trusted
he
should
see
her
burnt
,
ere
he
should
be
drawne
to
doe
so
villanous
a
deed
:
intending
to
signifie
it
sincerely
to
the
King
himselfe
.
But
by
the
way
,
as
he
returned
,
many
fears
and
suspitions
arose
in
his
mind
;
especially
that
the
Kings
jealousie
would
not
be
satisfied
with
his
innocency
;
so
that
he
thought
it
the
surest
way
for
himselfe
to
doe
the
deed
;
and
(
thus
induced
)
he
did
it
.
Gambyses
dreaming
that
his
brother
Smerdis
should
raigne
,
because
he
thought
he
saw
him
fitting
in
a
regall
Throne
,
contrived
his
death
by
the
means
of
one
Praxas●es
a
magician
,
who
peradventure
had
either
magically
sent
that
dream
,
or
else
interpreted
to
that
purpose
.
From
an
old
orientall
prophecy
,
that
about
that
time
such
as
came
out
of
the
land
of
Iudaea
,
should
obtaine
the
whole
government
of
affairs
;
the
Jews
slew
their
governour
,
and
rebelled
,
but
to
their
own
miserable
destruction
.
Vespasian
being
admonished
by
the
Mathematicians
to
take
heed
of
Metius
Pomposianus
,
because
he
had
an
imperiall
Genesis
:
whom
though
he
(
wiser
then
to
give
credit
unto
such
things
)
neverthelesse
preferred
;
yet
Domitian
was
drawn
to
put
him
to
death
upon
the
selfe
same
occasion
.
29.
Of
Magastromancers
eluding
Authority
;
and
deluding
themselves
in
a
presumption
of
impunity
.
CLeomedes
for
many
portentous
malefices
,
being
fast
shut
up
in
a
close
sepulchre
or
coffin
,
with
a
cover
that
many
men
could
hardly
lift
,
laid
upon
it
to
keepe
him
safe
against
the
day
of
triall
:
when
the
day
came
he
was
vanished
thence
,
and
not
there
to
be
found
,
neither
alive
nor
dead
.
When
they
consulted
the
Oracle
about
his
portentous
escape
,
it
commended
him
for
it
,
as
one
of
the
last
of
the
Heroes
.
Apollonius
Tyanaeus
being
convented
before
Domitian
,
when
he
thought
to
take
punishment
of
the
Magician
,
he
forthwith
vanished
out
of
his
presence
.
Apuleius
accused
for
magicall
Arts
and
practices
,
before
Claudius
a
Christian
Magistrate
;
instead
of
confessing
his
fault
,
fell
to
calumniate
and
traduce
the
very
Laws
;
for
exhibiting
the
same
under
such
penalties
.
One
Diodorus
,
or
Leodorus
,
a
most
portentous
Conjurer
,
being
therefore
condemned
,
and
led
to
execution
:
by
his
enchantments
slipt
out
of
the
executioners
hands
,
and
conveyed
himselfe
in
the
ayre
,
from
Catana
in
Sicily
to
Constantinople
.
At
last
the
Bishop
of
Catana
caught
him
at
unawares
,
and
caused
him
to
be
burnt
in
a
fiery
furnace
.
At
Cullen
a
certain
Damsell
being
cited
for
playing
of
prestigious
tricks
;
she
did
many
jugling
feats
before
the
Nobles
,
as
rending
of
towels
,
breaking
of
glasses
,
and
presently
making
them
whole
againe
,
&c.
which
made
them
vain
sport
,
and
they
conclude
them
to
be
but
joculatory
pranks
,
and
so
she
escaped
the
Inquisitour
.
David
Ebroy
a
magicall
Jew
made
those
of
his
Nation
believe
that
he
was
the
Messiah
,
come
to
free
them
from
the
servitude
of
the
uncircumcised
.
The
King
of
Persia
apprehending
him
,
he
by
his
sleights
escaped
out
of
prison
,
crossed
a
broad
river
,
and
could
never
be
overtaken
.
One
Caesarius
Maltes
,
a
praestigious
Jugler
,
being
taken
at
Paris
,
escaped
prison
by
his
circulatory
tricks
;
for
which
being
questioned
again
in
another
place
,
and
condemned
;
the
Governour
(
by
his
power
,
and
against
Law
)
reprieved
him
;
as
much
taken
with
his
feats
of
Leigerdemaine
.
But
nothing
prospered
after
that
in
his
government
,
and
he
died
not
long
after
.
In
the
territories
of
Berne
,
one
Scapbius
boasted
,
that
he
could
scape
invisible
,
when
he
pleased
:
and
so
had
oft
times
avoyded
the
hands
of
his
capitall
enemies
.
At
length
(
when
he
grew
ripe
both
for
divine
and
humane
vengeance
)
he
was
espied
(
by
those
that
laid
wait
to
apprehend
him
)
through
a
window
;
and
was
so
slain
with
a
speare
,
when
he
least
dreamt
of
his
death
.
Caius
Marius
,
a
man
ignoble
,
and
a
cruell
author
of
civill
warres
,
after
the
first
fight
wherein
he
was
vanquished
by
Sylla
;
being
taken
naked
and
muddy
by
the
enemy
,
he
was
brought
to
the
Minturnians
,
and
delivered
to
the
Governour
of
the
City
,
who
sitting
in
councell
upon
him
,
gave
sentence
that
he
should
be
put
to
death
presently
;
and
seeing
none
of
the
Citizens
would
undertake
the
execution
,
they
committed
it
to
a
Cimbrian
horsman
,
or
some
say
,
a
Frenchman
,
who
,
about
to
dispatch
the
businesse
,
heard
a
great
voyce
out
of
a
dark
place
;
Thou
man
!
darest
thou
kill
Marius
?
at
which
the
man
affraid
,
let
fall
his
weapon
and
ran
away
,
crying
he
durst
not
doe
the
deed
,
and
so
he
escaped
.
At
Venice
a
certaine
maleficall
Sorcerer
being
condemned
,
made
all
the
locks
fall
off
,
and
doors
fly
open
;
onely
by
a
confection
of
certain
herbs
,
and
mussitation
of
certain
charms
,
and
so
went
his
way
.
30.
Of
God
,
and
the
Starres
,
and
men
,
blasphemed
,
accused
,
calumniated
,
defamed
,
by
,
or
by
the
means
of
Magicians
,
and
Astrologers
.
ALexander
,
in
a
distempered
mood
,
having
slaine
Clytus
his
plaine
,
but
trusty
friend
▪
afterwards
ashamed
of
so
foule
a
fact
;
and
having
no
other
way
to
excuse
so
vile
and
dishonourable
an
action
,
he
urged
his
eligion
.
spellers
to
try
their
fatidicall
arts
,
and
to
enquire
whether
it
was
not
the
ire
of
the
Gods
,
that
had
necessitated
him
so
to
doe
?
and
in
conclusion
(
after
much
calculating
,
inspecting
,
consulting
)
the
Gods
are
made
to
bear
the
blame
,
in
fatally
enforcing
so
foule
an
act
.
A
certaine
fatidicall
Philosopher
beating
his
servant
for
a
fault
,
the
servant
cried
out
of
his
masters
injustice
,
for
punishing
him
,
for
doing
a
thing
that
was
not
in
his
own
will
,
or
power
.
Seeing
he
himselfe
had
taught
,
that
men
are
fatally
necessitated
to
doe
either
well
or
ill
.
St.
Augustine
reports
of
a
Mathematician
in
his
time
,
who
was
wont
to
say
,
It
was
not
men
that
lusted
,
but
Venus
;
not
men
that
killed
,
but
Mars
;
not
men
that
stole
,
but
Mercury
;
It
was
not
God
that
helpt
,
or
favoured
,
but
Iupiter
,
&c.
Iustin
Martyr
,
Marullus
,
Symeon
,
Athanasius
,
Eusebius
Emissenus
,
were
calumniated
and
slandered
by
Magicians
and
Astrologers
;
as
if
they
had
been
the
worst
of
them
themselves
.
Kunegunde
(
they
say
was
defamed
for
a
whore
,
by
a
diabolicall
wizzard
;
So
was
Turbula
.
In
the
time
of
Frederick
the
second
,
there
was
a
German
sorcerer
,
that
did
use
to
defame
men
by
reproaching
them
publikly
with
their
most
secret
sinnes
.
Blanch
wife
to
Peter
of
Castile
,
had
presented
her
husband
with
a
rich
Girdle
,
unwitting
that
it
was
enchanted
by
a
certain
Iew
;
so
that
still
when
the
King
put
it
on
,
it
appeared
like
a
snake
:
Maria
de
Padilla
(
the
Kings
Concubine
,
and
the
Iews
Proselyte
)
having
herselfe
a
chiefe
hand
in
it
,
most
calumniously
charged
the
vertuous
Queen
with
her
own
sorcerous
act
,
instigated
thereunto
by
the
envious
Iew
,
or
Magician
:
because
the
Queen
had
justly
wrought
the
whole
sect
of
them
out
of
power
,
and
favour
at
Court
.
But
now
the
King
being
so
imbittered
by
the
prodigious
apparition
,
and
other
magicall
predictions
,
the
Concubine
was
so
imboldned
,
that
she
prosecuted
the
poore
innocent
Queen
to
her
death
.
And
after
that
,
so
bewitched
the
King
,
that
she
got
into
her
place
.
Elianor
wife
to
Humphrey
Duke
of
Glocester
,
was
impeached
of
sorcery
by
one
Bolingbrooke
an
Astronomer
,
who
being
himselfe
apprehended
,
accused
her
as
accessary
:
when
as
her
greatest
guilt
in
that
art
,
was
her
superstition
in
consulting
,
not
practising
of
it
.
The
prefect
of
Galatia
missing
his
sonne
,
certain
servants
of
his
were
accused
by
the
false
divination
of
a
pseudomantist
,
as
if
they
had
slain
him
:
but
no
sooner
were
they
executed
,
but
the
young
man
returned
safe
home
again
.
Alexander
being
admonished
by
the
divining
lots
,
that
he
should
command
him
to
be
killed
that
first
met
him
as
he
went
out
of
the
gate
;
by
chance
an
Asse-herd
met
him
,
and
he
commanded
it
to
be
done
accordingly
.
But
the
poore
man
complaining
of
the
injustice
,
that
he
should
(
being
innocent
)
be
adjudged
to
such
capitall
punishment
;
answer
was
made
,
that
must
be
imputed
to
the
gods
,
who
had
advised
the
King
to
slay
the
first
that
met
him
.
If
it
be
so
(
quoth
the
Asse-herd
)
the
lot
means
another
,
and
not
me
(
for
my
Asse
which
I
drave
before
me
)
met
the
King
before
I.
The
King
delighted
with
this
answer
,
the
Asse
was
executed
;
and
so
the
Gods
,
the
King
,
and
the
Asse-herd
were
all
excused
by
wit
,
more
then
by
Lot
.
●hea
Sylvi●
,
the
daughter
of
Numitor
,
a
vestall
,
being
compressed
and
found
with
child
:
both
she
and
her
parents
agreed
to
excuse
it
,
saying
,
that
she
had
suffered
force
not
from
a
man
,
but
some
God
,
or
Genius
;
he
that
had
done
the
deed
,
had
like-wise
predicted
that
she
should
bring
forth
twins
:
which
,
though
it
so
fell
out
,
yet
by
the
sentence
of
the
Councell
,
the
Law
in
that
case
was
to
be
used
against
her
.
A
concention
arising
betwixt
Cleomenes
and
Demaratus
,
about
the
Kingdome
of
Lacedaemonia
;
Cleomenes
accused
Demaratus
as
not
the
sonne
of
Ariston
,
and
therefore
ought
not
to
succeed
.
The
Lacedaemonians
to
be
resolved
in
the
businesse
,
consulted
the
Delphian
Oracle
;
which
(
Petiatis
the
Priest
thereof
being
corrupted
by
Cleomenes
)
gave
answer
that
the
party
enquired
upon
,
was
not
Aristotis
sonne
:
Whereupon
Demaratus
conju●ed
his
mother
from
the
infernals
to
answer
for
him
:
who
replied
,
that
it
was
a
God
,
or
an
Heroe
that
deluded
her
,
and
begat
him
.
And
thus
they
accused
one
another
.
Tertullian
,
Iustin
Martyr
,
Clemens
Alexandrinus
,
Atbenagoras
,
Arnobius
,
Minutius
Foelix
,
Lactantius
,
Augustine
;
and
so
many
as
have
written
against
the
Idolatrous
and
magicall
immolations
of
the
Heathens
,
have
had
much
to
doe
to
apologize
for
the
Christians
,
against
all
those
false
calumnies
wherewith
they
impudently
burdened
them
.
In
simulating
the
Christians
to
be
given
to
chuse
wickednesse
,
which
they
themselves
were
guilty
of
:
and
to
be
the
cause
of
those
judgements
which
their
own
impieties
had
provoked
.
Iulian
,
and
Maximinus
were
not
onely
satisfied
to
have
them
thus
defamed
,
and
slandered
,
but
took
occasion
to
determine
their
persecution
,
and
extermination
.
During
the
Popedome
of
Benedict
the
third
,
in
the
City
of
Mentz
a
Daemoniacall
Familiar
that
lay
lurking
under
a
Sacrificulists
Pall
,
as
he
was
sprinkling
of
holy
water
,
accused
him
publiquely
,
that
he
had
that
night
layn
with
his
Proctors
wife
.
A
certain
Praetor
or
Judge
,
having
sentenced
divers
malefactors
to
death
,
at
the
accusation
of
an
Ariolist
or
Pythian
vaticinator
:
at
length
he
took
upon
him
to
tell
him
of
one
more
,
if
he
would
not
take
it
ill
:
the
Judge
earnest
to
know
who
it
was
,
he
insimulated
his
own
wife
,
and
prefixt
an
houre
wherein
he
would
shew
him
her
in
the
convent
of
other
Witches
.
But
he
(
knowing
his
own
wives
integrity
,
and
mistrusting
the
others
calumny
)
at
the
time
appointed
had
invited
(
unknown
to
the
Ariolist
)
a
many
of
his
kindred
and
friends
to
suppe
with
his
wife
and
him
.
And
as
they
sate
at
supper
,
he
took
an
occasion
to
rise
,
and
goe
with
the
Ariolist
to
the
place
,
where
he
shewed
him
(
in
a
spectrous
apparition
)
his
own
wife
in
the
company
of
other
Lamian
hagges
.
Enough
to
have
deluded
him
,
had
he
not
returned
,
and
found
his
wife
at
the
table
where
he
left
her
,
with
the
testimony
of
all
those
at
the
table
,
that
she
had
never
stirred
thence
.
Whereupon
he
caused
the
Ariolist
himselfe
to
be
executed
.
31.
Of
praestigious
Magicians
and
Astrologers
,
prodigiously
practising
their
arts
,
for
the
promotion
of
their
own
and
others
filthy
lusts
.
NEctanebus
an
Aegyptian
King
,
and
great
Magician
,
coming
into
Macedonia
in
King
Philips
time
;
so
practised
it
,
as
to
make
Olympias
(
Philips
wife
)
to
dream
,
that
she
should
be
married
to
Jupiter
Hammon
,
and
should
conceive
a
famous
childe
by
him
.
And
thus
it
was
brought
about
,
Olympias
sent
for
Nectanebus
,
to
learn
of
him
,
what
should
become
of
her
;
in
as
much
as
it
was
rumored
abroad
,
that
King
Philip
was
minded
to
forsake
her
,
and
to
take
another
:
he
tels
her
under
hand
,
that
he
received
a
charge
from
the
Oracle
,
as
he
came
out
of
Aegypt
,
to
go
and
help
a
neglected
Queen
,
whom
Jupiter
Hammon
greatly
loved
,
and
intended
to
embrace
.
The
following
night
he
causes
her
to
dream
of
such
a
thing
:
yea
and
by
his
diabolical
charm
effects
the
like
imagination
in
Philip
,
now
absent
in
war
.
Thus
is
Olympias
earnestly
longing
after
Jupiter
;
and
the
next
day
calls
again
for
Nectanebus
,
and
enquires
of
him
▪
when
shall
be
this
much
expected
time
?
He
bids
her
to
adorn
her
bed
,
and
make
her-self
fit
to
receive
so
divine
a
Paramour
;
but
adds
,
he
will
come
to
her
in
the
shape
of
a
Dragon
,
with
a
Goats
head
,
and
horns
.
At
the
hearing
of
which
she
greatly
terrifyed
,
he
replies
,
if
you
be
afraid
of
such
a
congression
,
make
me
a
bed
hard
by
,
and
I
will
secure
you
from
all
affrightment
.
At
night
,
to
bed
goes
the
credulous
Queen
,
royally
prepared
,
as
became
such
an
entertainment
:
and
as
soon
as
all
was
silent
,
the
magical
impostor
raises
a
praestigious
commotion
,
and
apparition
;
and
goes
to
bed
to
the
Queen
himself
:
and
so
begets
Alexander
the
Great
;
hereupon
reputed
the
son
of
Jupiter
Hammon
.
When
Alexander
was
now
grown
up
,
he
with
his
Tutor
and
Father
,
Nectanebus
,
walking
abroad
in
the
evening
,
and
standing
hard
by
the
steep
of
a
Rock
;
Alexander
hastily
turning
himself
round
about
,
thrust
the
Magician
down
the
precipice
at
unawares
:
where
he
was
so
dashed
and
sore
bruised
in
the
fall
,
that
his
death
must
necessarily
follow
.
Then
complaining
of
Alexanders
rash
act
;
Alexander
replyed
,
thou
oughtest
rather
to
complain
of
thine
own
Art
,
that
busies
thee
in
the
searching
the
things
of
the
Heavens
:
and
lets
thee
not
foresee
,
what
impends
thee
on
earth
.
Alas
(
quoth
he
)
what
mortal
man
can
avoid
his
own
fate
?
I
foreknew
,
while
I
was
in
Aegypt
,
that
mine
own
son
should
be
the
occasion
of
mine
own
death
.
What
am
I
thy
son
said
Alexander
?
To
whom
Nectanebus
confesses
the
whole
truth
,
and
dies
.
A
certain
Aegyptian
burning
in
lust
towards
another
mans
wife
,
confults
with
a
Magician
,
or
Sorcerer
,
how
he
might
obtain
his
desire
?
He
answered
,
nothing
hindred
,
but
the
mutual
love
that
was
between
the
husband
,
and
the
wife
,
whereupon
he
hired
the
impostor
to
stir
up
a
dislike
betwixt
them
;
which
he
laboured
after
this
praestigious
manner
,
making
the
woman
appear
to
the
man
,
as
if
he
had
a
shagg'd
Mare
in
his
bed
.
A
paganish
young
man
in
Gaza
,
extreamly
loved
a
Virgin
that
was
a
Christian
;
and
when
all
his
dalliance
availed
not
to
his
end
,
he
went
to
Memphis
,
thinking
to
bring
it
about
by
Magical
Art
.
Where
after
a
yeers
attendance
,
he
was
instructed
by
Aesculapius
his
vaticinators
,
to
put
a
certain
plate
of
brasse
,
with
a
portentous
figure
,
under
the
threshold
where
the
maid
dwelt
;
and
to
recite
certain
torments
,
or
charmes
of
words
over
it
.
Whereupon
the
Virgin
grew
mad
in
love
with
him
;
and
did
nothing
but
call
for
the
young
man
,
nightand
day
.
But
her
parents
had
her
to
Hillarion
,
who
presently
(
by
his
wisdom
and
piety
)
dispossessed
her
of
that
magical
and
constellational
fury
.
Turbula
a
Martyr
in
Persia
,
being
falsly
accused
and
condemned
by
the
Magicians
:
one
of
them
fell
greatly
enamoured
with
her
excellent
beauty
;
would
have
corrupted
her
,
with
promise
of
safety
to
her
and
her
followers
,
and
other
great
rewards
;
but
all
would
not
prevail
.
Vter
Pendragon
coming
into
Cornwall
,
cast
his
eyes
upon
fair
Igre●e
,
wife
to
the
Duke
of
that
Province
;
whom
he
very
importunately
solicits
,
but
all
to
little
purpose
;
the
constant
wife
(
that
so
dearly
loved
her
Lord
)
would
by
no
means
be
won
to
do
him
that
dishonour
.
Merlin
therefore
is
consulted
,
who
to
bring
her
to
his
bow
;
scorns
to
use
any
petty
magical
Philters
;
but
he
new
moulds
the
shape
of
the
King
,
and
prints
upon
his
face
,
the
very
feature
of
Gonlois
her
own
Lord
:
by
which
means
he
soon
violated
this
Ladies
chastity
,
in
the
bed
of
praestigious
delusion
.
A
Magical
Monk
in
Spain
,
or
some
Fryer
Praedicant
,
was
familiar
with
a
Nobleman
,
that
had
a
fair
wife
.
He
tempts
her
chastity
,
and
is
repulsed
;
upon
his
unsatisfied
importunity
,
she
acquaints
her
husband
:
it
is
consented
to
admit
him
again
,
and
watched
to
entrap
him
.
At
the
time
appointed
,
he
comes
in
a
secular
habit
and
equipage
;
she
is
resolute
still
and
refusing
:
but
the
night
gave
boldnesse
to
the
attempt
,
and
now
what
he
cannot
perswade
,
he
seeks
to
enforce
.
She
resists
it
,
and
cries
out
,
to
give
the
watchword
to
her
husband
,
and
those
that
lay
in
wait
;
but
all
in
vain
;
for
he
by
his
effascinating
Art
,
had
charmed
them
all
into
a
dead
sleep
.
As
they
strugled
together
,
she
spyed
a
dagger
at
his
back
,
and
therewithal
stabbed
him
to
the
death
.
And
running
into
the
room
,
where
her
husband
and
the
rest
were
,
she
found
them
so
fast
asleep
,
that
all
she
could
do
,
could
not
awake
them
,
now
having
none
in
her
family
either
to
hear
,
or
help
her
;
she
suspected
some
malefice
,
and
went
stoutly
and
cast
the
dead
carcase
into
the
st●eet
.
Where
passers
by
lighting
upon
it
,
the
businesse
is
brought
before
the
Corrigidor
,
and
the
dead
party
is
discerned
.
The
next
day
the
Prior
of
the
Covent
is
desired
to
summon
all
his
fellows
together
;
who
all
came
,
onely
this
party
is
absent
:
they
then
knock
at
his
chamber
door
,
but
no
body
makes
answer
;
at
last
they
break
open
the
door
,
and
there
they
espie
a
Torch
in
the
Chimney
burning
very
dimly
.
Now
neither
the
husband
nor
any
of
the
family
could
be
awaked
till
that
Torch
was
extinct
.
A
certain
souldier
that
by
Magical
Philters
had
sought
to
procure
the
love
of
such
a
woman
;
one
night
imagined
that
he
enjoyed
her
in
his
dream
:
but
he
awaking
,
found
himself
cast
into
a
filthy
myry
ditch
,
and
there
embracing
in
his
arms
a
carcase
or
car●ion
of
a
dead
beast
.
In
Mis●ia
a
young
man
using
the
Art
,
or
means
of
a
Magician
,
to
enjoy
her
whom
he
loved
;
was
brought
into
a
by-room
,
&
by
malefical
incantations
there
was
brought
in
to
him
the
spectrene
apparition
of
her
whom
he
loved
:
the
besotted
youth
taking
it
for
real
,
put
forth
his
hand
to
embrace
her
;
at
which
his
brains
were
violently
dasht
out
against
the
walls
;
the
carcase
so
beaten
upon
the
Magician
,
that
he
himself
●ay
half
dead
a
long
time
after
.
The
Oracles
themselves
ordained
scenical
and
Floralian
enterludes
.
The
Magical
Philosophers
had
their
notorious
Harlots
:
and
professed
not
onely
a
necessity
,
but
a
lawfulnesse
of
having
them
.
The
Persians
and
Chaldeans
were
burning
mad
upon
their
own
sisters
,
daughters
,
mothers
.
Both
their
Magical
Religion
,
and
Laws
,
were
for
wrong
and
lusts
.
Romulus
,
(
whose
birth
,
life
and
death
was
praestigious
)
is
thought
to
be
begot
upon
a
Vestal
by
Mars
,
by
Amulius
her
Uncle
,
by
the
Genius
of
the
place
,
by
a
divining
Priest
,
by
a
common
souldier
.
The
things
to
be
chiefly
noted
in
him
are
the
Magical
lusts
of
his
birth
,
wrongs
of
his
life
,
and
judgements
of
his
death
.
Simon
Magus
had
his
Helena
:
and
(
take
Helena's
for
Harlots
)
so
had
Nicolaus
of
Antioch
;
so
had
Marcus
;
so
had
Marcion
:
so
had
Apelles
;
so
had
Montanus
;
so
had
Priscillian
.
All
Hereticks
;
most
or
all
Mag-astro-mancers
.
And
it
is
a
question
whether
they
made
more
use
of
their
women
in
their
Magick
,
their
heresies
,
or
their
lusts
.
Callirrhoe
a
noble
Virgin
,
and
already
betrothed
to
an
husband
,
bathing
in
the
River
:
and
according
to
a
Magical
instance
,
with
odes
and
incantations
,
imploring
Scamander
to
take
her
maiden-head
:
Simon
the
Athenian
,
praestigiously
faigning
himself
to
be
Scamander
,
did
vitiate
her
by
that
means
.
Echerates
the
Thessalian
,
coming
to
consult
Apollo
at
Delphos
,
and
there
seeing
Pythia
a
Virgin
of
exceeding
beauty
,
violently
ravished
her
,
upon
which
it
was
decreed
,
that
no
Virgin
,
or
young
woman
should
after
that
be
set
over
the
Oracle
:
but
some
old
Crone
of
fifty
at
least
,
yet
in
a
virgins
habit
.
Aristocrates
King
of
the
Messenians
,
in
as
much
as
he
could
not
allure
the
Priestesse
of
Diana
Hymnia
to
his
lusts
,
and
to
avoid
his
importunity
,
flying
to
the
Altar
,
he
forceably
ravished
her
there
.
For
which
he
was
stoned
by
the
Arcadians
:
and
the
Priesthood
was
afterwards
transferred
from
a
Virgin
to
a
marryed
wife
.
Decius
Mundus
,
a
young
man
of
dignity
and
wealth
,
falling
desperately
in
love
with
Paulina
,
the
faire
,
and
yet
chaste
wife
of
Saturninus
;
offered
her
twenty
Myriades
,
or
two
hundred
thousand
Attick
Drachmes
,
●or
one
nights
lodging
:
which
she
refusing
,
he
resolved
to
pine
himself
to
death
;
which
Ida
(
his
fathers
hand
maid
infranchised
)
perceiving
,
chears
him
up
,
bids
him
be
of
good
hope
,
promising
him
for
five
Myriades
,
to
bring
it
so
about
,
as
that
he
shall
obtain
his
desire
.
And
knowing
the
vertuous
woman
to
be
much
devoted
to
Isis
,
she
goes
to
some
of
the
Priests
of
the
Temple
,
and
giving
them
two
Myriads
and
an
half
,
and
promising
as
much
more
,
adjures
their
silence
,
and
requires
their
assistance
.
The
chief
of
the
Priests
promises
to
convert
Paulina
;
and
feigns
a
Message
to
her
from
Anubis
out
of
Aeg●pt
,
as
touching
his
love
to
her
,
and
how
he
commanded
that
she
should
present
her self
before
him
.
She
willingly
imbraces
the
motion
,
and
boasts
to
her
friends
the
love
of
Anubis
towards
her
.
Her
husband
also
is
acquainted
with
the
solemn
invitation
,
and
consents
to
it
,
being
confident
of
his
wives
chastity
.
To
the
Temple
she
comes
,
gallantly
adorned
,
and
after
supper
the
Priest
shuts
her
up
:
and
the
lights
withdrawn
,
and
Mundus
lurking
in
a
corner
,
comes
to
her
instead
of
the
God
,
and
lies
with
her
all
night
,
and
departs
early
in
the
morning
.
Though
she
returning
home
,
glories
greatly
among
her
friends
of
her
congresse
with
the
God
,
to
the
wonder
of
them
all
.
But
about
three
dayes
after
,
Mundus
meeting
her
by
chance
,
thus
greets
her
:
O
well
dear
Paulina
!
thou
hast
saved
me
twenty
Myriades
,
nd
nevertheless
hast
satisfied
my
desire
:
neither
was
it
little
contentful
to
me
,
that
I
obtained
it
under
the
name
of
Anubis
;
and
having
sosaid
,
away
he
went
.
At
which
hearing
,
the
deluded
matron
tears
her
garments
,
and
tells
the
praestigious
and
flagitious
delusion
to
her
husband
,
intreating
him
not
to
neglect
her
dishonour
,
so
as
to
suffer
it
to
go
unpunished
.
Whereupon
he
relates
the
businesse
to
Tiberius
;
who
after
due
examination
,
causes
Ida
and
the
sacrificing
impostors
to
be
executed
,
banishes
Mundus
,
pulls
down
the
Temple
,
and
casts
the
Statue
of
Isis
into
Tyber
.
A
Priest
of
Saturn
,
by
name
Tyrannus
,
would
by
his
responsals
invite
the
noblest
men
and
women
to
worship
;
and
if
the
women
were
pleasing
to
him
for
his
lust
,
he
would
tell
the
husband
,
that
Saturn
commanded
his
wife
should
stay
there
with
him
all
that
night
.
Then
would
he
in
their
sight
shut
the
doors
,
and
deliver
the
keyes
to
another
,
and
depart
.
But
at
night
would
secretly
creep
by
a
subterranean
passage
into
Saturns
hollow
Image
:
and
thence
would
he
talke
to
the
superstitiously
deluded
creature
of
those
things
that
might
the
more
excite
her
reverence
,
and
provoke
his
own
concupiscence
.
After
that
extinguishing
the
lights
by
his
Art
,
then
would
he
descend
to
the
amazed
soul
,
and
mixe
sacrilegious
adultery
with
his
profane
commentations
.
Thus
had
he
long
and
often
illuded
a
many
of
them
.
But
it
so
fell
out
,
that
a
Matron
,
more
wise
and
chast
then
the
rest
,
abhorring
the
act
,
discerned
Tyrannus
by
his
voice
;
complained
hereof
to
her
husband
:
And
the
beastly
fraud
being
detected
,
him
they
tormented
,
and
the
Temple
and
Image
they
demolished
.
32
Of
the
base
sordid
flattery
,
and
corrupt
covetousness
of
Magical
and
Astrological
Diviners
;
as
also
of
Chymical
promisers
,
and
presuming
deluders
.
WHat
provoked
the
mad
Prophet
Balaam
the
son
of
Bosor
to
seek
after
inchantments
and
divination
;
but
because
he
loved
the
wages
of
unrighteousnesse
?
2
Pet.
2.
15.
Why
would
Simon
Magus
have
given
mony
for
the
gift
of
the
Holy
Ghost
:
but
because
he
intended
to
get
more
mony
by
it
,
Act
8.
The
vagabond
Jews
exorcists
of
war
for
their
advantage
that
they
set
up
the
trade
of
calling
over
them
that
had
evil
spirits
,
Act.
19.
And
the
Damsel
possessed
with
a
spirit
of
divination
,
brought
her
masters
(
who
but
the
Magical
and
Astrological
diviners
?
)
much
gain
by
prophecying
,
Act.
13.
16.
Dardanus
a
most
profligated
Magician
,
was
so
sordidly
addicted
to
covetousness
;
tha
the
Dardanian
Arts
grew
into
a
proverbial
usage
indifferently
,
either
for
Magick
or
covetousness
Thetis
,
some
say
Democritus
,
foreseeing
first
a
plenty
,
then
a
dearth
of
Olives
;
monopolized
all
the
oyle
that
his
mony
or
credit
could
reach
too
:
and
so
in
a
yeer
or
two
made
himself
very
rich
.
Apuleius
is
faigned
to
be
turned
into
an
Asse
:
into
an
Asse
for
the
vanity
;
and
why
not
into
a
golden
Asse
,
for
the
coverousnesse
of
his
Art
?
Demonax
noting
a
certain
Diviner
to
expose
his
prognosticks
to
sale
,
said
;
if
these
can
help
a
man
to
procure
his
good
,
or
prevent
his
evil
fortune
,
they
may
be
worth
the
mony
:
otherwise
they
are
too
dear
of
nought
,
if
they
either
feed
a
man
with
vain
hopes
;
or
make
a
man
to
purchase
a
sense
of
his
misery
before
the
time
.
Apollonius
(
so
covetous
he
was
)
that
he
often
sought
for
Mines
and
hidden
treasures
,
but
he
never
found
out
any
by
his
conjuring
Art
;
unlesse
he
milkt
it
out
of
deluded
people
spurses
.
The
fame
goes
of
Faustus
,
and
of
Agrippa
likewise
,
that
as
they
made
their
journeys
from
place
to
place
,
they
would
still
pay
mony
in
their
Inns
,
seemingly
good
and
currant
:
but
by
that
they
were
gone
from
thence
,
if
they
told
their
money
again
,
they
should
finde
nothing
else
but
hornes
and
chips
,
and
shells
,
and
pieces
of
iron
and
brasse
,
and
such
like
rusty
rubbish
.
Pope
Martin
the
2.
Benedict
the
9.
John
the
21.
and
the
22.
Sylvester
the
2.
and
Gregory
the
7.
All
these
are
recorded
by
sundry
Historians
,
to
have
ascended
the
Papal
chair
,
by
Magical
and
Necromantick
Arts.
And
it
is
of
equal
observation
,
that
their
covetousnesse
,
as
well
as
their
ambition
,
did
induce
them
thereunto
.
Certain
of
the
Indians
,
look
what
wares
they
had
lost
by
shipwrack
,
they
sought
to
recover
them
from
the
sea
again
,
by
incantations
.
Stuphius
used
to
pay
his
Army
with
Magical
money
.
Agrippa
offered
Charles
the
fifth
to
gain
him
infinite
treasures
by
Magical
means
.
Macrianus
an
hungry
Greek
would
needs
go
conjure
for
treasure
in
the
Isle
Paros
,
and
the
earth
swallowed
him
up
.
A
Prior
,
with
two
of
his
fellowes
entring
into
a
den
neer
Puteoli
,
to
finde
treasure
,
miserably
perishtthere
,
and
was
never
seen
more
.
A
poor
artificer
of
Basil
,
diving
into
another
low
vault
,
for
the
same
purpose
,
found
nothing
but
dead
mens
bones
,
and
was
so
poysoned
with
the
stench
,
that
he
dyed
within
two
or
three
dayes
after
.
At
Pisa
some
tried
in
like
manner
,
but
were
so
infested
with
devils
,
that
they
were
forced
to
give
over
the
work
.
In
the
west
of
Wales
a
certain
rich
man
dreamed
three
nights
together
,
that
there
was
a
chain
of
gold
hidden
under
the
head
Stone
,
which
covered
St
Bernaces
well
:
he
believing
his
repeated
dream
,
and
minding
to
make
tryal
,
put
his
hand
into
the
hole
,
and
had
it
most
venomously
bitten
by
a
poysonous
serpent
.
A
certain
prosessor
of
Chymistry
(
which
is
a
kinde
of
praestigious
,
covetous
,
cheating
Magick
)
would
shew
hands
and
feet
of
gold
,
which
he
pretended
to
have
composed
by
his
art
;
and
so
had
made
himself
rich
,
and
many
others
poor
.
At
length
he
offered
a
golden
bridle
bit
to
Anastasius
the
Emperour
;
who
answered
him
,
thou
hast
deceived
many
,
but
thou
shalt
not
deceive
me
;
and
so
cast
him
into
prison
,
and
there
he
dyed
.
Two
Chymists
had
agreed
upon
a
cheat
,
that
one
of
them
should
turn
druggist
▪
and
sell
strange
roots
and
powders
:
the
other
to
follow
still
his
gold
finding
trade
:
and
so
he
offered
his
service
to
Ernest
Marquesse
of
Badeu
,
who
was
wonderful
given
to
that
vanity
:
To
work
they
go
and
all
things
proceed
well
,
onely
one
ingredient
was
wanting
,
which
is
called
Resch
,
precending
it
a
cheap
commodity
,
and
to
be
had
at
every
Apothecaries
shop
.
The
Prince
sends
his
Page
●or
some
of
it
,
and
his
other
partner
was
hard
by
the
door
exposing
it
to
sale
,
and
lets
him
have
a
great
deal
of
it
for
a
matter
of
a
shilling
;
and
the
impostor
puts
in
this
dust
among
the
rest
,
and
at
length
produces
pretty
store
of
gold
.
The
Marquesse
wonderful
glad
of
the
effect
,
richly
rewards
the
man
,
for
bringing
the
art
to
that
perfection
;
and
so
dismisses
him
,
minding
to
practice
it
by
himself
:
which
he
doth
with
some
happy
successe
,
as
long
as
the
Resch
lasted
(
which
was
a
counterfeit
powder
mixt
with
the
filings
of
gold
)
this
being
spent
,
he
sends
to
the
Apothecaries
for
more
,
and
none
of
them
could
tell
that
ever
they
had
seen
or
heard
of
such
a
commodity
.
And
then
the
Prince
perceived
the
imposture
,
when
neither
it
,
nor
either
of
the
inventers
of
it
,
were
any where
to
be
found
.
A
certain
Spanish
pretending
Alchymist
comming
to
Antwerp
,
set
up
his
furnace
,
and
got
acquainted
with
foure
rich
Spanish
Merchants
.
He
fell
to
inveigh
against
their
slow
trading
and
slender
return
;
advising
them
to
joyn
with
him
,
and
become
compartners
in
his
Art
(
the
truth
whereof
he
would
soon
demonstrate
to
their
senses
)
and
so
they
should
be
rich
in
a
short
time
,
and
without
any
great
adventure
.
Give
him
but
such
a
little
summe
of
gold
,
and
they
should
quickly
see
how
his
Gold-begetting
art
would
multiply
it
.
The
Merchants
are
content
to
venture
so
much
for
the
experiment
As
all
was
working
,
he
hastily
bids
send
of
the
Merchants
men
for
two
royals
worth
of
the
stone
Onastros
,
to
be
had
at
any
Apothecaries
shop
;
as
he
was
going
,
he
pretends
there
must
be
no
delay
,
and
therefore
bids
goe
to
the
next
Apothecary
(
with
whom
he
had
left
a
massie
piece
of
gold
,
crusted
over
,
and
coloured
as
if
it
had
been
a
stone
:
and
left
order
that
whosoever
came
to
aske
for
Onastros
,
they
should
have
that
,
and
at
a
very
low
rate
.
This
being
brought
he
plyes
the
furnace
,
according
to
all
circumstances
,
and
at
length
drawes
out
a
wedge
of
Gold
,
in
weight
and
value
triple
to
that
they
had
put
in
.
The
Merchants
send
it
to
the
Goldsmiths
,
and
it
really
abides
and
answers
the
touch
.
At
this
there
is
exceeding
rejoycing
;
and
they
are
sworn
not
to
reveale
his
secret
experiment
to
any
.
And
now
they
offer
to
trust
him
and
his
art
with
hundreds
,
nay
and
thousands
.
To
which
he
seemed
more
modest
then
at
the
first
.
But
in
an
evening
cals
upon
them
for
the
largest
summes
they
had
offered
to
venture
,
pretending
to
begin
the
like
experiment
very
early
the
next
morning
:
which
having
got
into
his
hands
,
he
took
horse
that
night
,
and
so
rode
away
into
France
.
One
Constantine
a
famous
Alchymist
told
this
story
of
some
of
his
fellows
;
that
they
greedy
of
Gold
,
blew
long
without
either
▪
livelihood
or
hope
of
it
;
and
then
consulted
with
a
paredriall
of
theirs
,
the
divell
,
to
let
them
understand
,
if
they
were
defective
in
any
ri●e
or
ceremony
requisite
to
the
Art
,
that
they
mist
so
of
their
expected
end
.
To
this
the
Divell
made
no
other
answer
but
Labour
,
labour
.
Whereupon
they
fell
to
work
a
fresh
,
and
plyed
every
thing
hard
,
till
all
was
con●umed
away
:
then
came
the
divel
thundering
and
scattered
abroad
all
that
was
left
,
and
made
all
their
geare
to
fly
a
pieces
,
and
laught
at
it
when
he
had
done
.
Besides
Dardanians
,
such
as
by
magicall
and
maleficall
arts
,
would
transfer
others
stocks
into
their
own
fields
;
and
others
heaps
of
Corn
into
their
own
barnes
and
garners
:
they
were
also
called
Saecularians
;
because
by
the
same
art
,
they
would
charm
and
convey
the
money
out
of
others
purses
into
their
owne
.
Cicero
records
that
Demosthenes
(
almost
300
yeeres
before
him
)
complained
that
the
Pythian
Oracle
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
flatter
Philip
then
in
power
,
and
prognosticated
altogether
on
his
part
;
and
was
to
that
purpose
corrupted
by
him
.
And
add●s
that
the
like
was
to
be
suspected
of
the
Delphian
Oracle
of
his
daies
.
Apollo
flattered
Lycurgus
for
giving
Laws
;
and
knew
not
therefore
whether
he
should
stile
him
a
God
,
or
a
man
.
And
Lycurgus
flattered
him
again
;
pretending
his
Laws
to
proceed
from
his
divining
Oracles
:
although
some
of
them
were
such
,
that
old
wives
and
slaves
might
easily
have
both
predicted
and
edicted
.
Archilocbus
,
a
viperine
Satyrist
;
and
not
onely
so
,
but
a
petulant
obscure
Poet
(
for
which
the
Lacedaemonians
supprest
his
bookes
,
and
banisht
the
Author
)
yet
was
he
therefore
highly
commended
by
Apollo
,
who
foretold
his
father
that
such
his
sonne
should
be
famous
among
men
.
And
when
he
was
slaine
,
the
Delphian
Oracle
not
onely
condemned
their
wickednesse
,
but
commended
still
Archilocbus
his
wit
.
Cypselus
and
Phalaris
,
two
egregious
tyrants
,
yet
both
praised
by
Apollo's
Oracle
;
and
the
one
pronounced
for
happy
,
and
the
other
for
long
liv'd
.
Vespasian
having
obtained
the
Empire
,
none
more
flattered
by
So●trates
,
Seleucus
,
Basilides
,
and
other
Mathematicall
diviners
;
but
makes
him
believe
he
sees
his
advancement
and
victories
in
the
entrayles
.
Others
by
vaticinating
instinct
cause
certaine
antique
vessels
to
be
digged
up
in
sacred
places
,
wherein
they
found
(
they
say
)
the
image
of
Vespasian
perfectly
engraven
.
Another
whatsoever
he
shall
enterprise
promises
him
the
largest
successe
.
Alexander
being
ambitious
to
be
thought
of
divine
originall
,
and
solicitous
to
redeem
the
imputation
of
his
mothers
infamy
,
sent
before
,
and
suborned
the
divining
Priests
with
faire
promises
and
large
gifts
:
who
thereupon
made
the
Oracle
to
give
answer
even
as
he
would
himselfe
;
which
upon
his
first
entrance
into
the
Temple
,
saluted
him
as
the
sonne
of
Iupiter
Hammon
.
The
Locrians
(
fewer
in
number
)
being
to
warre
with
the
Crotonians
,
implored
the
Gods
by
sacrifice
for
successe
:
which
the
Crotonians
hearing
,
sent
presently
to
consult
Apollo
at
Delphos
,
and
received
this
answer
;
that
enemies
must
be
overcome
first
by
vows
,
and
then
by
arms
.
Whereupon
they
vowed
the
tenth
part
of
the
spoyle
to
Apollo
.
The
Locrians
understanding
both
the
answer
,
and
their
vow
;
vowed
the
ninth
part
,
and
kept
it
secret
,
lest
their
enemies
should
outvie
them
,
and
so
obtained
the
victory
.
In
the
Milesian
region
,
one
having
bought
the
next
draught
of
the
Fishermen
;
they
drew
up
(
among
other
things
)
a
golden
Table
.
Great
was
the
controversie
whose
this
should
be
.
Delphick
Apollo
was
consulted
to
decide
it
:
who
answered
,
it
ought
to
be
given
to
him
,
that
was
wiser
then
all
the
rest
.
Whereupon
they
gave
it
to
Thales
their
own
Country
wiseman
,
or
Astrologer
,
and
he
to
Bias
;
and
he
to
Pittacus
;
and
so
one
to
another
,
till
at
last
it
came
to
Solon
;
&
he
gave
it
to
Apollo
himself
.
And
thus
was
it
shuffled
up
betwixt
the
Astrologers
,
and
the
Oraculists
.
Strepsiades
consulted
a
Thessalian
Veneficke
about
pulling
down
the
Moon
from
Heaven
by
magicall
ends
.
For
at
Athens
they
were
wont
to
pay
use
,
rent
,
taxes
,
&c.
upon
the
first
appearing
of
the
new
Moon
.
Now
if
there
were
no
Moon
at
all
to
appeare
,
he
thought
this
the
onely
way
to
prevent
and
defeat
the
creditors
.
Macarius
the
Mitylenian
a
Priest
of
Bacchus
,
bearing
before
him
a
face
of
justice
and
equity
;
one
committed
to
his
trust
a
certain
sum
of
money
;
which
in
his
presence
he
hid
in
a
more
safe
and
secret
place
of
the
Temple
.
Afterwards
the
man
calling
upon
him
to
restore
what
was
deposited
,
he
called
him
into
the
Temple
,
and
there
cut
his
throat
.
Belesis
a
Babylonian
P●iest
,
skilfull
in
Astrology
and
the
art
of
divining
;
had
foretold
to
A●baces
the
Mede
,
that
he
should
eject
Sardanapalus
out
of
the
Assyrian
Kingdome
.
Which
so
falling
out
,
Arbaces
made
Belesis
Governour
of
Babylon
.
Now
an
Eunuch
of
Sardanapalus
finding
great
store
of
treasure
in
his
house
,
brought
it
to
Belesis
;
who
under
a
colour
of
carrying
ashes
,
transported
it
away
,
it
being
the
Kings
due
.
Which
fact
of
his
the
Judges
sentenced
for
capitall
,
but
that
it
was
the
Kings
pleasure
to
pardon
him
.
The
Romanes
having
spent
much
treasure
in
the
Macedonian
warre
;
and
their
people
greatly
exhausted
:
It
was
thought
necessary
that
so
much
should
be
exacted
of
the
pontificall
Augures
,
Aruspicks
,
Diviners
,
&c.
as
might
help
to
supply
the
present
necessity
(
for
though
they
had
praedicted
faire
for
it
,
yet
had
they
themselves
hitherto
payd
nothing
to
the
warre
)
This
taxe
made
the
predicting
Priests
so
murmur
,
and
exclaime
at
the
breach
of
their
priviledges
,
for
that
they
could
have
wisht
they
had
not
been
so
forward
in
predicting
and
auspicating
as
they
were
.
33.
Of
the
infamy
,
danger
,
misery
,
and
ruine
of
such
as
have
affectedly
favoured
,
or
preferred
,
and
superstitiously
credited
,
or
consulted
Magicall
and
Astrologicall
predictors
.
OCtavius
perswaded
by
certaine
Chaldaean
sacrifices
,
or
praedicting
Soothsayers
,
who
had
promised
him
that
all
should
goe
well
with
him
,
stayd
in
Rome
,
till
he
was
there
slain
by
Marcus
his
Souldiers
,
that
had
entred
the
City
.
And
after
he
was
dead
a
Chaldean
prophesie
was
found
in
his
bosome
.
This
man
(
saith
the
Historian
)
was
as
wise
and
just
as
any
Roman
of
his
time
:
save
that
he
had
this
great
imperfection
,
to
frequent
Soothsayers
,
wise
men
,
and
Astronomers
,
more
then
men
skilfull
in
arms
government
.
Midas
was
so
superstitiously
troubled
and
distracted
about
his
own
dreams
,
that
he
poysoned
himselfe
by
drinking
of
Buls
blood
.
Aristodemus
King
of
the
Messenians
,
in
his
warre
against
the
Lacedaemonians
,
was
so
disturbed
at
the
dogs
barking
like
wolves
,
and
that
the
grasse
grew
in
his
fathers
house
,
or
about
his
houshold
Gods
(
which
the
diviners
feared
for
ominous
)
that
he
desperately
made
himselfe
away
.
Nicias
the
Athenian
Captain
was
so
exceeding
fearful
of
the
portent
of
an
ecclipse
,
that
he
sate
still
and
suffered
himselfe
to
be
environed
by
his
enemies
:
and
so
betrayed
both
himselfe
and
40000.
souldiers
to
destruction
.
Pomeralius
(
by
his
predictions
)
was
the
cause
of
a
great
slaughter
to
Constantine
the
sonne
of
Irene
:
and
of
his
own
death
to
boot
.
Steth●tus
(
accounted
the
chiefe
Astrologer
of
his
time
)
by
a
foolish
vaticination
,
brought
destruction
both
to
Alexius
and
himselfe
.
Emanuel
Connuenus
the
Emperour
,
much
addicted
to
this
madnesse
,
timely
(
besides
the
perpetuall
infamy
)
brought
himselfe
,
and
a
great
Navy
to
utter
confusion
.
Peter
Leonius
,
a
Physician
,
by
his
vaine
confidence
of
the
Mathematicks
,
gave
occasion
to
the
death
of
Laurence
de
Medices
,
and
his
own
after
that
.
Andronicus
having
made
somewhat
too
severe
an
edict
,
not
onely
against
Conjurers
,
and
Necromancers
,
but
against
all
their
relations
:
to
redeem
the
hatred
of
such
severity
,
he
began
to
encourage
,
and
consult
them
himselfe
.
And
enquiring
about
his
Successor
,
the
magicall
diviner
used
his
feats
in
water
;
and
there
was
seen
written
backward
(
Si
for
Is
.
)
the
two
first
letters
of
his
successors
name
.
Noting
Isacius
,
that
slew
him
and
raigned
in
his
stead
Didius
Iulianus
making
the
like
inquisition
by
a
glasse
,
a
child
looking
in
it
,
observed
Iulians
slaughter
,
and
the
succession
of
Severus
.
So
was
Iulian
the
Apo●
state
deluded
by
his
diviners
to
his
utter
destruction
.
O●ho
Sylvius
was
led
on
by
his
predicting
Astrologers
,
to
usurpation
,
and
riot
,
and
to
kill
himselfe
desperately
at
last
.
Maxentius
was
so
deluded
(
by
his
prognosticators
)
with
assurance
of
victory
,
that
he
went
on
confidently
,
but
was
vanquisht
and
perished
.
Licinius
called
together
his
Augurs
,
Aegyptian
diviners
,
Necromancers
,
Veneficks
,
praestigious
sacrificers
,
and
pseudopresagers
,
to
enquire
what
should
be
the
successe
of
the
warre
against
Constantine
.
They
all
at
once
predicted
victory
without
doubt
.
The
inchanters
made
odes
,
and
rimes
;
the
Augures
presignified
happy
successe
,
by
the
flight
of
birds
:
so
did
the
Aruspicall
sacrificulists
from
the
intrayles
:
and
thus
they
made
him
confident
to
his
vanquishment
,
flight
,
and
extream
confusion
.
Italicu●
a
Christian
Governour
,
having
an
accustomed
hors-race
with
an
aemulating
neighbour
a
Pagan
;
comes
to
Hilarion
entreating
his
prayers
:
because
his
Aemulator
had
used
sorcerous
imprecations
,
whereby
to
disable
his
horses
,
and
stir
up
his
own
.
Hilarion
judging
such
an
occasion
not
worthy
of
his
prayers
,
counselled
him
to
sell
his
horses
which
he
kept
for
that
purpose
,
and
to
distribute
the
money
to
the
poore
.
He
answered
it
was
a
publique
custome
,
and
the
other
would
not
suffer
it
to
be
laid
down
;
and
that
in
such
their
masteries
,
they
used
insolently
to
domineere
over
the
Christians
.
He
therefore
being
much
importuned
both
by
him
and
others
,
condescended
(
whether
in
merriment
,
or
to
be
rid
of
the
importunity
)
to
give
him
a
cup
in
which
he
used
to
drink
in
,
and
bad
him
fill
it
with
water
,
and
sprinkle
his
horses
therewith
,
and
so
dismist
him
.
This
he
did
accordingly
,
and
wanne
the
goale
,
against
all
expectation
.
Whereupon
Hilarion
,
who
thus
intended
to
deride
rather
then
to
imitate
any
Magicall
artifice
)
was
simulated
for
a
Witch
or
Wizard
,
by
the
Paganish
party
,
and
required
to
penalty
.
Elianor
Dutchesse
of
Glocester
consulted
so
long
with
Astrologers
,
Wizzards
,
and
Witches
,
till
she
came
to
be
convented
for
one
her selfe
at
last
:
and
after
that
lived
and
died
miserably
.
In
a
town
within
the
territories
of
Brunswick
,
they
had
hired
a
pyed
Piper
to
conjure
away
all
the
Rats
and
Mice
that
much
infested
him
.
This
he
did
by
his
piping
and
charming
;
but
not
being
satisfied
according
to
his
expectation
,
he
piped
or
charmed
again
;
and
there
followed
him
an
130
children
of
that
place
,
all
whom
he
led
unto
the
side
of
an
hill
,
and
conjured
them
every
one
into
a
gaping
cleft
thereof
;
so
that
he
and
they
were
swallowed
up
,
and
never
seen
after
.
A
Captaine
consulting
with
a
Wi●ard
about
the
next
daies
battle
,
he
answered
,
the
day
should
be
his
,
upon
condition
he
would
not
spare
to
kill
the
first
man
he
met
in
the
morning
.
Which
he
performed
accordingly
,
and
got
the
victory
.
Then
returning
home
joyfully
,
found
to
his
griefe
that
he
had
killed
his
own
wife
,
who
out
of
her
great
love
had
come
to
him
disguised
in
mans
apparell
,
thereby
to
take
part
with
him
in
that
daies
adventure
.
Valerian
addicted
to
anthropomancy
,
or
predicting
by
intrailes
of
men
,
women
,
children
;
was
unfortunate
in
his
government
,
taken
prisoner
by
Sapor
King
of
Persia
,
who
used
him
for
a
stirrop
to
get
on
horseback
on
,
and
afterwards
caused
him
to
be
flayed
alive
.
Another
that
had
lost
a
silver
spoon
,
would
needs
goe
to
a
magicall
wiseman
,
to
finde
out
the
thiefe
;
and
it
was
agreed
betwixt
them
,
that
(
for
better
discovery
)
he
who
had
conveyed
it
away
should
lose
one
of
his
eyes
,
and
when
he
came
home
,
he
found
that
sad
marke
inflicted
on
a
little
child
of
his
own
,
that
had
carelesly
cast
the
spoon
aside
.
Cecrops
having
newly
builded
Athens
,
two
prodigies
presently
appeared
in
the
place
;
an
Olive
tree
sprung
up
suddenly
,
&
water
strangely
gushed
forth
Upon
these
Delphick
Apollo
is
consulted
:
who
answered
,
that
the
Olive
signified
Minerva
,
and
the
water
Neptune
;
and
that
it
was
in
the
choyce
of
the
Citizens
to
give
the
name
of
their
City
to
whether
of
these
they
would
.
The
Citizens
of
both
sexes
are
convented
;
the
men
are
for
Neptune
,
and
the
women
for
Minerva
:
and
the
female
sex
being
more
numerous
by
one
,
prevailed
in
the
suffrage
.
But
Neptune
indigning
the
rejection
,
did
so
depopulate
them
with
waves
and
flouds
,
that
they
were
fain
to
punish
their
women
for
their
suffrage
against
him
.
Alcamenes
and
Theopompus
being
Kings
of
the
Lacedaemonians
,
there
was
an
Oraculous
prophecy
,
that
Sparta
should
be
lost
through
lucre
.
Lycurgus
calling
this
to
mind
,
rejected
all
riches
;
and
the
people
were
brought
truly
into
such
a
superstitious
feare
,
that
whereas
before
they
thought
them
the
onely
benefactors
,
they
now
condemned
to
death
,
that
first
brought
money
in
amongst
them
.
In
the
City
of
Como
in
Italy
,
the
Officiall
and
Inquisitor
having
a
great
number
of
Witches
and
Wizzards
in
prison
:
taking
others
with
them
,
would
needs
urge
them
to
shew
them
their
homages
to
the
divell
:
but
were
so
beaten
by
them
,
that
some
of
them
died
within
fifteen
daies
:
others
renounced
God
hereupon
and
vowed
themselves
to
the
divels
service
.
Eucrates
beholding
Pancrates
,
an
Aegyptian
magician
doe
many
wonderfull
feats
,
insinuated
himselfe
into
his
friendship
,
and
communicated
all
his
secrets
to
him
.
The
Magician
at
length
perswaded
him
to
leave
all
his
family
at
Memphis
,
and
to
follow
him
alone
:
and
after
they
came
into
their
Inne
,
he
took
a
bat
,
a
bar
,
or
a
broom
,
and
wrapt
it
with
clouts
,
and
by
his
charms
made
it
walke
,
and
appeare
like
a
man
,
and
made
it
minister
unto
them
in
sundry
services
,
as
drawing
water
,
&c.
then
with
another
charm
would
he
turn
it
into
a
pestel
,
bolt
,
bar
,
or
besome
again
.
Now
one
day
when
Pancrates
was
gone
abroad
into
the
market
,
Eucrates
would
needs
imitate
his
familiar
,
and
drest
the
bar
or
pestel
,
muttered
the
syllables
,
and
commanded
it
to
draw
water
;
and
after
it
had
done
sufficiently
,
commanded
it
to
turn
into
a
pestell
or
bar
again
.
But
it
would
not
obey
,
but
still
drew
water
,
till
he
was
afraid
of
drowning
;
then
he
took
a
saw
and
sawed
the
bar
in
two
;
and
then
both
parts
began
to
fetch
and
poure
water
in
abundance
;
till
in
comes
Pancrates
,
and
turned
it
into
what
it
was
at
first
,
and
so
left
his
fellow
,
and
was
never
seen
after
of
him
.
Iohn
Faustus
light
among
a
sort
of
his
companions
,
who
when
they
were
halfe
drunk
,
importuned
him
to
play
some
of
his
pranks
;
and
the
feat
must
be
a
Vine
full
of
Grapes
,
as
the
greater
novelty
now
in
the
Winter
season
.
Faustus
consented
to
satisfie
their
curiosity
,
upon
this
condition
,
that
they
should
keep
silence
,
and
not
stirre
out
of
their
places
,
nor
offer
to
pluck
a
Grape
till
he
bad
,
otherwise
they
might
pluck
their
own
perill
.
The
praestigious
sight
is
presented
,
and
every
one
had
his
knife
drawn
and
hold
of
a
branch
,
but
not
to
cut
till
he
spake
the
word
.
But
having
held
them
a
while
in
suspence
,
all
suddenly
vanished
,
and
every
man
appeared
to
have
hold
onely
of
his
own
nose
,
and
ready
to
have
cut
it
off
,
if
the
word
had
been
once
given
.
34.
Of
an
evill
Art
,
worst
to
the
Artists
:
or
the
just
punishment
;
and
dreadfull
judgements
befalling
praestigious
Magicians
,
and
fatidicall
Astrologers
.
THraseas
the
Augur
,
telling
Busyris
,
the
Aegyptian
Tyrant
,
that
(
in
a
time
of
excessive
drought
)
there
was
no
other
way
to
procure
raine
,
but
by
sacrificing
some
stranger
to
Iupiter
:
the
King
thereupon
enquiring
what
countreyman
he
was
,
and
finding
him
to
be
a
stranger
,
sacrificed
him
the
first
.
And
persisting
in
this
inhumane
way
,
Hercules
(
comming
into
Aegypt
)
slew
both
the
tyrant
,
his
sonne
,
and
all
the
Ariolists
,
at
their
owne
Altars
.
Certaine
Hetrurian
Soothsayers
gave
envious
,
perfidious
,
and
unprosperous
divinations
,
and
directions
to
the
Romans
,
about
a
statue
that
was
stricken
with
thunder
and
lightning
:
for
which
they
were
slain
by
the
people
;
and
that
gave
occasion
to
the
boys
,
to
sing
this
proverbe
in
the
streets
,
Ill
counsell
is
alwaies
worst
to
the
Counsellor
.
A
certaine
Germane
warfaring
in
Italy
,
chose
to
him
a
souldier
that
was
a
Conjurer
to
be
his
mate
,
to
shew
him
his
skill
,
the
circle
is
made
,
the
imprecation
uttered
,
the
spirit
hideously
appears
,
is
asked
about
the
successe
at
Goule●ta
,
confesses
his
ignorance
,
and
takes
time
to
resolve
;
disappeares
and
leaves
such
a
terrour
and
stink
behind
,
that
they
had
like
to
have
been
poysoned
with
the
noysomenesse
,
and
died
for
feare
.
Examples
of
the
Magastromancers
fatall
miseries
,
and
unfortunate
ends
,
are
too
many
to
be
instanc't
in
at
large
.
Zoroaster
the
first
father
of
them
,
was
vanquisht
by
Ninus
,
who
burnt
his
books
;
some
say
that
he
himselfe
was
burnt
by
the
divell
,
as
he
was
provoking
him
by
his
magicall
experiments
.
Simon
Magus
as
he
would
needs
goe
fly
in
the
ayre
,
had
his
magicall
wings
so
clipt
,
that
he
fell
down
and
broke
his
neck
.
Cynops
,
as
he
went
about
to
raise
the
dead
out
of
the
sea
,
was
himselfe
swallowed
up
of
the
waves
,
and
died
.
Zaroes
and
Arphaxat
,
both
burnt
by
lightning
.
Chalchas
died
for
envy
.
Tullus
Hostilius
provoking
to
thunder
,
was
himselfe
stricken
to
death
therewith
.
Nectanebus
killed
by
his
own
sonne
.
Ascletarion
eaten
up
of
dogs
,
as
he
went
to
execution
.
Onomacritus
expelled
Athens
by
Hipparchus
.
Messinius
put
to
the
sword
by
Valentinian
.
Sempronius
Rufus
banished
by
Severus
.
Heliogabalus
,
an
thropomantist
,
slain
and
cast
into
a
Jakes
.
Nigidius
Figulus
died
in
exile
.
Apoleius
accused
and
condemned
before
Claudius
Maximus
proconsul
of
Africa
.
Amphiaraus
swallowed
up
of
the
earth
.
Romulus
rapt
up
in
a
black
stormy
thundring
cloud
.
Aristaeus
snatcht
away
by
an
evill
spirit
.
Zito
fetcht
away
quick
by
the
divel
.
A
Count
of
Matscon
,
as
he
was
making
merry
with
his
friends
,
there
came
,
one
to
the
doore
with
a
horse
,
and
made
him
come
forth
and
get
up
,
and
so
carried
him
up
into
the
ayre
invisibly
,
and
he
audibly
crying
out
as
he
was
carried
up
and
down
.
Another
was
seized
on
by
the
divell
,
while
he
was
presenting
the
praestigious
pageantry
of
Hector
and
Achilles
.
Another
,
the
divel
came
into
his
closet
,
and
left
him
there
dead
sitting
in
a
chaire
with
his
heart
in
his
hand
.
Pope
Benedict
the
ninth
,
strangled
by
the
divel
in
a
wood
.
Iohn
Faustus
(
the
divell
entring
his
chamber
with
a
terrible
commotion
)
was
found
dragd
out
of
his
bed
,
and
his
face
wrung
quite
behind
him
.
Bladad
(
who
not
onely
practised
magicall
arts
,
but
taught
them
to
the
Britaines
)
in
confirmation
hereof
,
would
needs
goe
fly
,
but
fell
headlong
,
and
was
dasht
in
pieces
against
the
Temple
of
Apollo
,
in
Troynovant
.
Odo
Bishop
of
Baia
perished
in
prison
.
Galeaceus
caused
a
bold
peremptory
Astrologer
to
be
hanged
up
.
Charles
the
seventh
of
France
hang'd
Aegidius
the
Marshall
,
for
his
magicall
exploits
.
Simon
the
blind
exorcist
slain
by
his
own
wife
possessed
with
a
divell
.
Stupbius
taken
by
Radulph
of
Habspurge
and
burnt
.
Methotin
slain
by
the
people
,
and
his
body
stak't
.
Reatius
killed
by
one
whom
he
had
deluded
.
Hollerus
slaine
by
his
own
aemulators
.
Oddo
drowned
,
for
all
that
he
often
sailed
without
a
ship
.
Ericus
driven
to
hang
himselfe
.
Oluph
desperately
drowning
himselfe
.
Diodorus
,
after
all
his
prestigious
evasions
,
at
length
caught
and
burnt
.
Iunctin
an
Italian
,
prognosticating
of
himselfe
(
as
Astrologers
rarely
can
be
drawn
to
doe
)
on
the
day
he
feared
to
be
most
dismall
,
was
knockt
on
the
head
by
his
books
in
his
own
study
.
Peter
of
Pomfret
executed
for
an
imposterous
traytor
.
A
Priest
of
Norimberge
would
needs
goe
conjure
for
treasure
,
and
digging
found
a
hollow
cave
,
and
therein
spyed
a
chest
,
and
a
black
dogge
lying
by
it
;
which
he
was
no
sooner
entred
,
but
the
cave
shut
its
mouth
upon
him
,
and
there
he
perished
.
At
Saltsburg
a
charmer
undertook
to
enchant
all
the
Serpents
within
a
miles
space
;
which
while
he
was
effecting
,
a
great
old
serpent
among
the
rest
leapt
upon
him
,
wrapt
his
taile
about
him
,
and
so
drew
him
into
the
ditch
,
and
there
he
was
drowned
.
Gobrias
that
assisted
Darius
in
freeing
Persia
from
the
Magicians
cruell
tyranny
and
execrable
treachery
:
a
base
massie
Magician
hard
and
close
prest
upon
him
;
so
that
one
of
his
fellows
,
durst
not
smite
the
villaine
,
for
feare
of
wounding
his
friend
that
had
buckled
with
him
.
But
he
bad
not
spare
to
use
his
sword
,
though
it
were
to
the
hazzard
of
himselfe
;
which
he
rather
chose
to
suffer
,
then
that
such
a
miscreant
should
escape
unavenged
.
Alexander
a
pseudomantist
as
Lucian
was
preparing
an
accusation
against
him
,
rotted
lothsomely
,
and
so
died
miserably
eaten
up
of
worms
.
Manes
,
that
magicall
heretick
,
or
hereticall
magician
,
was
in
such
favour
with
the
King
of
Persia
,
that
he
wrote
all
his
portents
for
true
miacles
,
and
his
madnesse
for
divine
fury
.
His
sonne
falling
sick
,
he
committed
him
to
Manes
his
art
for
his
cure
.
Who
confidently
undertook
it
,
but
faignedly
performed
it
:
and
therefore
perceiving
him
to
be
worse
and
worse
,
he
fled
into
Mesopotamia
.
Whence
the
King
caused
him
to
be
fetcht
back
,
and
flead
off
his
skin
alive
,
and
filled
it
with
chaffe
,
and
gave
his
carcase
to
the
dogs
.
At
the
taking
of
Constantinople
,
the
Greeks
superstitiously
bewitched
with
a
prophecy
,
that
a
mighty
enemy
should
be
possessed
of
the
greatest
part
of
the
City
;
but
should
be
defeated
in
the
market-place
,
called
the
Brazen
Bull
;
were
both
carelesse
and
dastardly
in
suffering
the
Turkes
to
make
breaches
upon
the
walls
,
enter
the
City
,
and
arrive
at
the
very
place
:
where
they
were
cruelly
slain
themselves
.
Bellantius
the
great
Astrologer
,
which
is
said
to
have
given
warning
to
Savanorola
,
to
beware
of
burning
:
was
neither
able
to
foretell
,
nor
to
prevent
his
own
great
perill
,
in
so
plain
a
manner
by
the
Stars
,
but
that
he
was
most
beastly
murdered
.
35.
Of
the
reformation
of
Magick
and
Astrology
,
as
well
in
Pagan
States
,
as
Christian
Churches
:
with
a
Caveat
(
in
conclusion
)
to
English-men
,
for
to
beware
of
Astrologicall
Magicians
,
or
Magicall
Astrologers
;
as
to
redeem
the
old
scandall
,
and
prevent
the
new
calumny
,
of
their
superstitious
addiction
to
Soothsaying
Prophecies
and
predictions
.
NInus
vanquished
Zoroaster
,
and
in
a
contempt
to
his
Magick
and
Astrology
,
caused
his
books
to
be
burnt
.
Numa
,
Pompilius
,
and
Dardanus
would
needs
have
their
Magical
books
to
be
buried
with
them
.
This
might
be
their
diabolicall
envy
,
or
rather
the
divels
own
policy
,
to
have
them
thought
,
and
sought
as
things
prizeable
;
but
it
was
indeed
Gods
providence
to
have
them
abolished
as
things
detestable
.
Hermogenes
his
books
were
burned
by
St.
Iames
the
Apostle
.
The
Emperours
Honorius
and
Theodosius
ordained
that
such
kind
of
books
should
be
burned
in
the
sight
of
the
Bishops
.
Athanasius
speaks
of
whole
volumes
that
were
burnt
,
even
by
the
consent
of
the
Arts
greatest
admirers
.
Iodocus
de
Rosa
his
conjuring
books
were
burnt
by
a
common
Councell
.
Belike
such
a
consumption
hath
alwaies
been
thought
and
found
to
be
the
best
way
of
reformation
:
and
most
conformable
to
that
great
example
,
Acts
19.
19.
The
Chaldaeans
indigning
the
many
oraculous
and
divining
gods
that
were
set
up
in
severall
countries
;
and
presuming
to
reform
all
to
their
own
god
Vr
,
or
Fire
:
they
proposed
to
divers
Provinces
,
that
that
God
which
prevailed
to
confound
all
the
other
should
be
accounted
as
the
only
God
.
To
this
purpose
they
carry
their
Idol
Fire
in
a
Censer
up
and
down
with
them
,
and
commit
it
to
conflict
with
the
other
Idols
of
Gold
,
Silver
,
Wood
,
Stone
,
&c.
and
it
consumes
them
all
.
The
fame
of
the
Chaldaean
Fire
devouring
all
where
it
came
,
coming
to
the
eares
of
the
Priest
of
Canopus
(
an
Aegyptian
god
,
in
whose
Temple
was
taught
Magick
by
Aegyptian
letters
;
and
not
unlike
Astrologie
too
,
or
divining
by
the
Stars
,
since
they
have
a
Star
also
of
that
name
)
this
put
him
upon
a
crafty
device
to
save
the
credit
of
his
god
.
He
took
a
great
earthen
water
pot
full
of
holes
,
and
stopped
them
with
Wax
,
and
filled
it
with
water
,
and
painted
it
over
,
and
set
it
up
instead
of
his
God
(
or
rather
this
water
pot
was
the
belly
of
Canopus
himselfe
so
fashioned
.
)
In
come
the
Chaldaeans
and
as
the
two
gods
are
put
to
the
bickering
,
the
Wax
melts
,
and
the
water
runs
out
,
and
so
the
Fire
is
quenched
:
and
now
is
Canopus
accounted
for
the
victor
.
After
this
comes
Theophilus
a
Christian
Priest
to
contest
with
him
;
and
he
(
by
the
power
and
providence
of
God
)
makes
the
very
creature
Fire
to
consume
all
,
in
despight
of
all
magicall
force
or
fraud
:
and
so
works
the
reformation
.
The
Alexandrians
not
well
knowing
how
to
prohibit
the
Astrologers
directly
,
did
it
subtilly
.
They
exacted
a
yeerly
tribute
not
onely
of
the
Astrologers
,
but
of
all
those
that
consulted
them
.
And
this
exaction
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
fooles
tribute
;
thinking
that
either
the
charge
or
the
shame
of
it
would
thus
restrain
,
if
not
reform
it
.
Augustus
gathered
up
here
and
there
all
the
fatidicall
books
he
could
;
and
those
that
were
spread
abroad
under
none
,
or
no
apt
authors
,
he
caused
them
to
be
all
burnt
,
to
the
number
of
two
thousand
:
and
onely
retained
the
Sibylline
books
,
and
them
too
with
choice
,
commanding
that
even
they
should
not
be
lookt
into
by
any
others
but
the
Quindecemvirs
onely
.
In
the
too
long
protraction
of
the
second
Punick
warre
,
their
religion
became
so
distracted
by
the
turbulencies
of
the
times
,
that
all
sexes
,
ages
,
and
degrees
of
people
turned
sacrificers
and
vaticinators
.
Complaint
hereof
was
brought
to
the
Senate
;
and
they
laid
the
blame
on
the
inferior
Magistrates
for
not
inhibiting
them
.
At
length
the
businesse
was
committed
by
the
Senate
to
M.
Aemilius
,
the
Vrbane
Praetor
,
who
made
proclamation
,
that
whosoever
had
any
books
of
vaticination
or
written
Orisons
or
arts
of
sacrificing
,
letters
,
&c.
that
they
should
bring
them
all
to
him
within
such
a
day
.
And
thus
he
freed
them
from
such
confusions
as
were
crept
into
their
religion
.
As
they
were
plowing
in
the
field
of
L.
Petilius
the
Scribe
,
certain
books
of
Numa
were
there
found
in
a
chest
of
stone
.
Which
Q.
Petilius
the
Vrbane
Praetor
hearing
of
,
sent
for
them
;
and
reading
onely
the
summe
or
contents
of
them
,
and
observing
that
they
tended
to
the
utter
dissolving
of
religion
,
told
L.
Petilius
,
that
he
intended
to
burn
them
.
The
Scribe
appealed
to
the
Tribunes
of
the
people
;
they
referred
it
to
the
Senate
:
where
it
was
decreed
,
that
the
Pretor
should
keep
his
vow
or
resolution
;
and
so
they
were
burned
by
the
victimaries
,
or
sacrificers
themselves
,
in
the
sight
of
all
the
people
.
It
being
related
to
the
Fathers
,
by
Quintilian
a
Tribune
of
the
people
,
concerning
a
book
of
the
Sybils
,
which
Caninius
Gallus
a
Quindecemvir
would
have
received
among
the
rest
of
the
prophecies
;
Tiberius
hereupon
sent
letters
to
the
Senate
,
severely
checking
at
Caninius
,
who
being
versed
in
the
ceremonies
,
would
admit
of
an
ode
or
a
charm
,
whose
authour
was
uncertain
;
which
the
masters
had
not
read
,
nor
the
Colledge
approved
:
putting
the
Fathers
in
mind
of
Augustus
his
edict
,
to
carry
all
such
to
the
Vrbane
Praetor
:
and
that
the
Sibylline
verses
,
belonged
to
the
care
of
the
Priests
,
to
discern
which
were
true
,
and
which
false
.
And
that
they
should
especially
acquaint
the
Quindecemvirs
therewith
,
and
not
transact
any
thing
rashly
in
a
cause
of
religion
.
Under
Valentinian
,
one
Hilarius
a
Car-man
was
brought
before
Apronius
the
praefect
of
the
City
;
because
he
had
committed
his
sonne
to
a
venefick
,
necromancer
,
or
sorcerer
,
to
be
brought
up
or
traded
in
such
arts
as
were
interdicted
by
the
laws
;
and
was
therefore
condemned
.
Amantius
an
aruspick
was
solicited
by
Hymetius
to
sacrifice
for
depraved
and
maleficall
intents
:
which
being
proved
by
papers
found
in
his
house
,
the
consulter
was
banished
,
and
the
practitioner
condemned
.
Lollianus
a
very
young
magician
,
being
accused
,
that
he
had
written
a
book
of
pernicious
arts
:
for
feare
that
Maximinus
would
banish
him
,
appealed
to
Valentinian
,
who
more
grievously
punished
him
.
Palladius
a
veneficke
,
and
Heliodorus
a
genethliacke
,
or
one
that
interpreted
fate
by
genitures
,
were
therefore
accused
before
Modestus
the
praetorian
praefect
.
Palladius
impeached
Fidustius
,
Praesidatis
,
Irenaeus
,
and
Pergamius
for
their
abhominable
charms
.
Fidustius
confesses
his
vaticinating
malefice
,
and
joyns
with
him
Hilarius
and
Patricius
.
Pergamius
accuses
many
thousands
as
conscious
of
the
same
arts
.
Hilarius
and
Patricius
confesse
the
sortilegious
fact
,
with
all
the
circumstances
.
Wherefore
all
these
,
and
many
other
Philosophers
are
punished
with
fire
and
sword
;
as
Pasiphilus
,
Diogenes
,
Alypius
,
Simonides
,
and
others
.
And
last
of
all
,
that
no
mention
might
be
found
of
these
unlawfull
arts
,
innumerable
books
and
volumes
are
all
heaped
together
,
and
burnt
in
the
Judges
sight
.
Under
Manuel
Commenus
,
one
Araon
was
accused
,
in
that
there
was
found
in
his
house
the
image
of
a
Tortoise
,
and
within
it
the
picture
of
a
man
chained
,
and
pierced
through
the
breast
:
and
that
he
carried
about
him
the
old
conjuring
book
that
was
called
Solomons
;
which
while
he
read
it
,
legions
of
divels
would
appeare
,
and
ask
him
wherefore
he
called
them
,
and
would
quickly
execute
his
commands
.
Of
which
being
convicted
,
he
had
his
eyes
put
out
,
the
usual
punishment
of
those
times
.
Sicidites
about
the
same
time
was
impeached
,
for
casting
prestigious
mists
before
mens
eyes
;
and
for
sending
out
his
devils
to
terrifie
and
torment
men
.
The
same
man
sitting
by
the
water
side
with
some
of
his
companions
askt
them
what
they
would
give
him
,
and
he
would
make
the
Boatman
(
that
then
passed
by
with
a
load
of
earthen
vessels
)
to
break
all
his
own
wares
,
with
his
own
Oare
?
Something
they
promised
him
,
and
he
muttered
a
few
words
,
and
it
came
to
passe
accordingly
.
The
man
being
askt
after
that
,
why
he
was
so
mad
as
to
break
his
wares
?
answered
,
he
thought
he
saw
before
him
an
ugly
great
Serpent
ready
to
devour●
him
,
which
still
crept
neerer
to
him
the
more
he
struck
at
it
,
and
when
all
his
pots
were
broken
in
pieces
then
it
vanished
.
For
this
and
other
ridiculous
pernicious
tricks
,
he
was
served
as
Araon
was
,
sc.
had
his
eyes
put
out
;
an
apt
punishment
for
all
peepers
,
and
Star-gazers
.
In
vain
was
all
the
Pagan
reformation
of
Magick
and
Astrologie
.
For
they
put
the
Artists
or
practitioner
away
with
one
hand
,
and
pull'd
them
to
them
with
another
:
witnesse
the
edicts
of
Augustus
,
Tiberius
,
Nero
,
Vitellius
,
Domitian
,
&c.
and
their
own
repealing
acts
,
and
especially
the
Senate
that
banished
Martha
the
Syrian
prophetesse
:
and
yet
a
little
after
retained
and
imbraced
Batabacus
a
predicting
diviner
.
The
Historian
therefore
said
wel
and
truly
on
both
parts
.
This
kind
of
men
,
treacherous
to
Potentates
,
and
delusive
to
all
consulters
and
confiders
,
are
alwaies
inhibited
our
City
,
and
yet
alwaies
retained
in
it
.
I
say
no
more
of
Imperiall
edicts
:
nor
of
those
after
the
Emperours
became
Christian
;
nor
of
provinciall
Lawes
,
nor
of
municipall
Statutes
;
nor
of
generall
Councels
,
nor
of
Ecclesiasticall
Canons
;
nor
of
Fathers
sentences
,
&c.
All
these
are
sufficiently
collected
against
them
.
I
onely
conclude
with
an
animadversion
to
our
own
Countreymen
.
PLiny
(
writing
of
Magick
)
saith
,
that
in
his
daies
the
Art
thereof
was
highly
honoured
by
the
Britaines
,
and
the
people
of
that
Nation
so
deeply
devoted
thereunto
,
and
the
practises
of
it
performed
with
such
complements
of
all
ceremonies
,
that
a
man
would
think
,
the
Persians
had
learned
all
their
magick
skill
from
them
.
And
in
truth
our
own
histories
report
,
that
the
first
Rulers
of
this
Land
,
were
Magicians
,
Astrologers
.
Diviners
,
(
such
as
were
Samothes
,
Magus
,
Sarron
,
Druis
,
Bardus
)
and
that
under
a
colour
to
teach
men
the
knowledge
of
the
Stars
:
they
brought
men
to
the
worship
of
the
Stars
.
Yea
,
&
that
they
thus
begat
here
their
sects
of
Samotheans
Magicians
,
(
In
so
much
as
the
Persians
have
been
thought
to
have
borrowed
their
word
magi
from
hence
.
)
Sarronides
,
Druides
,
Barditaes
or
Bardians
:
and
these
kinds
of
sects
were
propagated
amongst
us
,
till
the
preaching
of
Fugatius
,
and
Damianus
,
in
the
time
of
King
Lucius
:
and
then
they
began
thus
to
be
abolished
,
and
put
to
flight
.
What
?
two
Preachers
put
down
so
many
sects
of
Magicians
?
What
a
shame
and
misery
were
it
now
,
if
one
Society
of
Artists
should
set
up
themselves
to
pull
down
so
many
preachers
of
the
Gospel
?
Philip
de
Cominees
,
speaking
of
foolish
fantasticall
prophecies
,
saith
,
The
Englishmen
are
never
unfurnisht
of
such
,
from
the
cabalisticall
disposing
,
and
expounding
of
certain
letters
.
What
would
he
have
said
,
if
he
had
seen
his
own
Frenchman
translated
amongst
us
?
Again
,
he
saith
,
The
English
attribute
much
to
prophecies
and
vaticinations
:
and
alwaies
are
weak
,
when
they
treat
of
hard
matters
,
to
produce
some
such
kind
of
thing
.
Which
,
for
all
his
reputed
sobriety
,
we
cannot
but
take
for
a
calumny
.
Who
doe
unanimously
professe
(
against
all
Merlinicall
arrogators
,
prorogators
,
derogators
)
that
we
are
of
the
mind
of
William
of
Newborough
;
that
sharply
inveighed
against
Geffray
ap
Arthur
,
for
advent●ring
to
divulge
under
the
name
of
authentique
prophecies
,
the
deceitfull
conjectures
,
and
foredeemings
of
one
Merline
a
Wizzard
;
and
adding
thereunto
a
great
deale
of
his
own
.
And
doe
herein
approve
of
the
Councell
of
Trent
,
for
inhibiting
the
publication
of
Merlines
books
.
Although
we
take
them
to
be
(
as
some
of
their
own
said
of
them
)
like
the
Astrologers
,
who
to
save
their
Phaenomena
,
fram'd
to
their
conceit
,
Eccentretes
,
and
Epicydes
,
and
a
wonderfull
engine
of
orbs
,
though
no
such
things
were
,
&c.
We
also
doe
commend
the
many
wholsome
Laws
,
imperiall
and
municipall
,
among
Christians
and
Heathens
,
that
have
been
justly
enacted
against
them
.
And
doe
advise
them
not
to
make
slight
of
the
Ecclesiasticall
penances
;
however
not
to
neglect
true
repentance
.
Otherwise
we
could
wish
that
our
owne
Statute-laws
were
but
duly
executed
upon
the
severall
kinds
of
them
.
And
then
should
we
have
the
Magastromancers
posed
and
puzzel'd
indeed
,
that
is
,
not
onely
confuted
,
but
confounded
.
Foeliciter
,
Cum
Deo
,
conclusum
est
contra
Mag-astrologos
.
Amen
.