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 Housâ—â— 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 Magâ—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
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 divâ—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 inâ—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 dâ—ing together with the body yea have not the souls of beasts been thus concluded for iâ—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
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
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 bobies 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. VVHether 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 cauâ—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 neiâ—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
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 themselâ—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 â—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
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 oâ— 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 eâ—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 aâ— 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 â—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
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 rhat 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
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
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 â—…tionally with brute brutishly with sensuall sensually with â—…tuous vertuously with vitious vitiously with prosperous pâ—oâ—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 iâ— good actions are they not necessitated and inforced if fortune 〈◊〉 there are they not fortuitous and accidentall And so what â—…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
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
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 neâ—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. Aâ—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
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 â—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 thâ—n the Miracle hath made it Alwayes the more alien the effect is to Nature and the more remore 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 acquiâ—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 furthâ—…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 â—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