and wanting faith to assist the report of heauenlie things they want power to conceiue ought but earthlie thinges men choaked by the world are drowned in the world the obscure man holds his countrie a Paradise because he knowes no other and Mopsa with hir bleared eie is as déere to Nisus as Phillis with her faire face to Amintas world lie mens delight is tied to their knowledge and what they sée they commend what they heare they suspect They onlie that know the world trulie trust it not in well knowing it by faith they apprehend things vnséene and by the spirit are assured of their vncertainties Christ by becomming man prooueth that nothing is vnpossible to God by partaking infirmity nourisheth our saiths we that know his sufferance excéedeth our senses must cōclude that onlie faith must apprehend his Deitie To them that beléeue he maketh all things possible the holie Ghost helpeth them who bréedeth charitie their charitie inflameth them which norisheth faith their faith assureth them being grounded in charitie To them that beléeue not that which they sée not he giueth ouer to trust in that which they should not in blindnes they liue in obstinacie they continue desperat they die O Metrodorus beléeue antiquitie for as by many discents our progenies are maintained so by memorable reports the truth retaineth his perfection To beléeue onlie that which we haue séene is to condemne al that which our fathers haue obserued and to tie all thinges to our sences is to confesse we haue no liuing and reasonable souls Thus far prosecuted old Anthonie his persuasions and so fruitfully listened Metrodorus to his sound reasons that the one reioiced to sée the others conformitie and the other applauded the Hermits zeale and industrie Thus he that came to obiect was taught to learn and he that presumed too much on his owne power was learnt to know his weakenesse Meane while Asterius inflamed with the selfe same fire willing to disconer his wound to the end he might recouer medicine Thus kindlie saluted Anthonie who as willingly listened Father qd he since desperate cures assure the Phisitions cunning and fruitfull persuasion shewes the orators forcible eloquence I will cast off feare and become forward knowing thy perfection by experience and disclose the infirmities of my mind that they may be healed with the happie cordials of thy counsailes Do so my sonne said Anthonie and let me heare thée that I may know thée Asterius thus incouraged after a déepe sigh began this solemne discourse Those that haue heard of Asterius O Hermit haue either named him with feare or followed him with admiration for that Magitian am I who by my charmes haue tied the cloudes restrained showers enchanted trées made barren women tired the fish in the sea bound the birds in the aire forcing nature to submit to my art and all science to be subiect to my incantations in Rome the learned fauoured me the Senators winckt at me the commons presēted me the maidens visited me none durst prouoke me For which causes waxing prowd and by pride foolish obstinate it chanced that some strise grew betwixt me and Sixtus then Bishop of Rome whom the Romans honoured for his holinesse and I hated for his vertues His contention with me was to dissuade from magicke my arguments against him were fatall exorcismes his purpose to reclaime me from sinne My practise to desraud him of life Thus his zeale working one way my enuie another way at last wée met in an appointed place where he falling to praiers and I to practise if I troubled the aire with clouds he cléered the skie with orisons brieflie coniuring vp a Deuill vnder purpose that violently he should driue him away Sixtus by his praiers bound him on his authoritie exiled me My banishment confirmed by Senate allowed by the people desired by the godlie I came into Egypt purposing to find thée out that by some debate of learning I might know the dignities of magicke for so delightfull is the emperie ouer nature the knowledge of the stars the commanding of spirits the manner of exorcisme that in stéed of forsaking them men rather earnestlie affect them if therefore thou hold it pietie O Anthonie and these gentlemen estéeme it wonne time that bewraieth truths let vs sit and confer first of the nature of diuels then consequently of the inclination of the stars the workes of Astrologie and the power of Magicke That I may be either bettered in my knowledge or no more bewitched with these calamities What quoth Frumentarius the Indian is it possible there should be diuels where neither Aristotle the maister nor the Peripateticks his scholers euer knew them for they ascribe to the planets that which we attribute to the seinds to the celestiall bodies what you to the infernall spirits to causes naturall what you to miraculous Tis true my friend quoth Anthonie that philosophers thought so but since we know there are effects aboue nature as to recite verses scite authority and repeat latine in a ignorant demoniaque it followeth that their allegations are found and our foundations sound neither was the Stragerite only more ignorant in this point but some Christians haue shewed lesse iudgement for confessing there are deuils they yet differ in this that not taking diuels as we mean they suppose them to be the souls of men to whom it may be answered according to corrected doctrin that the soule being a bodilesse substance cannot be translated into the substance of the diuell being incorporeate other errors there be rather to be wincked at then be written suffered by diuine pollicie to take head first to extinguish mane presumption next to confirme truths authoritie Upon what conclusion then shall our faith rest said Frumentarius where authorities are so different reasons so dissident Upon truth quoth Anthonie which being it selfe is neuer deceiued What proueth more there are diuels then the prohibition to sacrifice to them Leuit. 17 What sheweth their sacrifice to be more impious thē the impiety vrged against the Israelites in that practise Deut. 32. Hieroboam sacrificed to Deuils in Iob in Tobie in the Euangelists the proofes are manifest in that cause that therefore which is manifest by demonstration néedeth no proofe blind Philosophie confirmes them and shall we suspect them Oracles approue them shall we denie them That there are deuils O Hermit said Metrodorus no man suspecteth it but respect of the authoritie of their names and the prescript of their power therein lieth our question And I shall resolue thée Metrodoius qd Anthonie in these difficulties The Diuel hath diuers denominations according to his diuers workings he is called Diabolos of Dia which is Duo and Bolos which is Morcellus as he that desireth to swallow two morcels the body and soule The Hebrewes terme him Diabolus quasi deorsum sluens The Gréeks a calumner or accuser the Latines Angelus malus for his bad tidings He is likewise called Sathan because an
detestation of such like impieties But here may you say lieth there a déepe question because I impose the name of miracle both to the works of God and the prestigious illusion of the deuill confounding them in name which are different in nature To which I answer not without authoritie that the deuils actions are vnproperly miracles Gods trulie the one done by preparation the other sodainly the one to delude the other to confirme the one to hinder the other to profit man Those then that worke by the diuell do miracles vnproperlie and herein are the true confounded with the false in denomination because we cannot distinguish of the sodainnes in performance or the spéedinesse in execution Some suppose and define a miracle to be an vnaccustomed action wrought aboue the power of nature wherin there are two things to be considered one that it excéed the abilitie of nature the other that it surpasse common custome Where vpon it followeth that the creation of a humane soule is not properlie a miracle for although the creation thereof excéed the power of nature yet since it is a thing accustomed and God createth souls daily it may not rightly be called a miracle Againe a child borne with seuen fingers a man with two heads a woman with soure armes and such like cannot in right bée held miraculous for although such creations are vnaccustomed yet excéed they not the power of nature because from naturall causes there may follow such like effects to conclude therefore positiuelie of miracles and their natures I assure you that things done sodainly by assistance of Diuine vertue for confirmation of truth and demonstration of Gods power and wisdome for erudition of the faithfull and conuersion of the reprobat are rightlie miracles but matters wrought with intention of deceit fruits of subtile insinuation these are the improper miracles of magicians who contended with Moises and Aaron before Pharao done secundum rem as the schoolemen say but not secundum modum There is a question likewise what magicians do in performing their miracles namely whether they prepare the matter only or induce the form likewise to which may be answered that they prepare the matter only haue no power to inform for as fathers are not held the creators of their childreÌ„ nor husbandmeÌ„ the makers of their fruit though in creating of these gods power inwardly works by admission and sufferáce of their exterior motioÌ„s so neither is it lawful to think that good or euill angels create or magicians the ministers of them informe but to him only may creation be ascribed by whose power and word allthinges were created Again in working things miraculous this is to be noted that the impious only worketh by permission the vertuons by impression and assistance the good are enabled by God to performe the bad induced by the diuell to deceiue God only likewise is said to do miracles by authoritie angels and holy men dispositiuely bad men and magicians permissiuely neither is it to be wondered that magicians raise stormes choak an increase procure abortion and such like things which the blessed do not because this power is restrained in the saints for feare least weakened by pernicious error they should be deceiued supposing there were greater gifts in such like effects then in the works of Iustice wherby the soule is enlightned and eternal life gained And therefore Christ said to his Disciples Luke 10. Reioice not in this because spirits are subiect vnto you but reioice because your names are written in heauen There is likewise a controuersie among the learned debated by many arguments whether magicians by the power of the deuill may locally chaunge or spéedily transfer the bodies of men or beasts and the rather because it hath beene deliuered by tradition and confirmed by the mistaken that old women hath béene transported by spirits from place to place magiciaÌ„s from countrey to countrey and scholers from Paris to Rome on these grounds there are many opinions some ascribing these works to the illusion of the sences other vtterly denieng any such abilities notwithstanding the reformed opinions are that both Deuils and Magicians their Ministers may remoue and transfer the bodies of men from place to place because it is manifest in Iobs children where euill spirits ouerthrow the house on their heads againe hauing power to adhibit corporall séeds to produce some certaine effects it followeth they haue power to remoue bodies because rightly effects cannot be produced except locall motion be made admitted There is likewise a question why women are soonest troubled and more oftentimes deceiued by the Diuell then men be To which the answer is for two causes First by reason of their credulitie next because of their frailtie and infirmity Their credultie appeareth in that they were first and soonest tempted their fragility in that they are more prone to lust and therefore Peter called women the weaker vessels because they are soonest wrought And because carnall desire is the aime of Magicians and women by nature are more flexible it commonly falleth out that there are more women witches thaÌ„ men Beside for their credulities sake Paul permitteth them not to teach least being themselues deceiued they should peruert others and therefore a father said Quia semel mulier virum edocuit cuncta peruertit idcuco nequaquaÌ„ haec habeat velum docendi de caeteris potestatem Father quoth Frumentarius it is happie that women are absent for should they heare what you speake you might perhaps féele more then you wish You deceiue your selfe quoth Anthony for should they heare their infirmitie they would take little cause to presume so much on their excellencie This is beside the teâ—â— said Asterius Let vs returne to our purpose and resolue vs good Hermit whether Diuels or inchanters may alterate bodies in respect of their qualities procure sicknesse inflict infirmities and restore health By their owne vertue answered Anthony neither can Diuels or Magicians either in naturall or materiall things immeadiatly induce any forme either by procuring health or inducing sicknesse by vrging heat or increasing cold and the reason is because if they could induce one forme they might induce all and by that meanes both nature and the whole world should be subiect vnto them but since it is manifest that God hath not subiected the whole world to the good and blessed angels It followeth that by no meanes or reason it may be thought that the matter of these visible things in the world and of the world should be subiect to the beck and seruice of the transgressiue and accursed angels Another conclusion is that magicians can miraculously change both the matter and natures of bodies applying the séeds of things and ioining actiue with passiue and the reason is that euen as art which imitateth nature can effect diuers things which nature it selfe cannot so deuils can do many things which are beyond mans reach aboue al art and besides the accustomed course
diuels and so haue Apostatas Moses turned his rod into a serpent and so did the magirtans of Pharau Peter healed so did the vnbeléeuing in Christs name the Sinode of the Saints speake in vnknowne toungs and su do the possessed this doubt is waightie and thus in two conclusions resolued Some works are done by magistans which are not done by grace some other accomplished by grace which excéed the power of Magicke and the reason is because magitians worke many inchantments which are altogether opposite to their course that worke by infused grace I meane grace not deseruedly gotten but gratias gratis datas gratefully infused contrariwise prophecie is receiued amongst the graces which magicians by no meanes can attaine vnto as magitians for if deuils according to their owne defects cannot know things subsequent which is proper to prophecie magitians cannot attaine that misterie who are but Magickes and their ministers Againe magicians worke nothing by Diuine or Angelicall power for then both Gods law were faultie in reproouing them for bad and humane policy should be condemned that wholie disanuls them and their industries for euil angels inuented sorceries where God doth nothing neither angels indeuour any thing but for pittie goodnesse and grace where the diuels work nothing but by subtile art foolish discipline and craftie pollicie You may like wise ask me if there be any lawfull and godlie Magicke patronized by angels and furthered by them And this difficultie may both haue reason to defend it and authoritie to countenance it you may ask me how and thus I must resolue you Good angels you know haue no lesse power if not more then the euill but the euill communicat their power with euill men why therefore should not good angels be as forward in furthering the good The cōclusion of this argument is cōceiued in these few words which if they be markt as they be meant may doubtles giue light to the industrious Good angels communicat to good men for charitie diuels to bad men for worship and ostentation the one that God may haue the praise only the other that they may deceiue wholy The difference then of good and euill works twirt good and euill angels is this that the one worketh in charitie the other in hatred consequently no magick can be termed holie because good angels are not prouoked thereby but worke all things in charitie Againe this is a certaine proofe in the angels working that often times and orderlie they worke obscurely and very sildome visibly the reason therof is because they would not be adored For men doe very easily arrogate Diuinitie vnto them whom they perceiue efficacious in anie kind of wonder for example when Paul at Listra in Licaonia had healed lame men in the name of Iesus the people would haue sacrificed vnto him as to a God And this mistaking is more dangerous in respect of angels because they most approximate God in dignitie and excéed man in puritie and for this cause are angels héedfull to giue occasion to men of Idolatrie because they know their presence is a ready obiect of wonder For this cause in the ninetéenth of the Apocalips when Iohn had séene the angell and fallen down and worshipped him Beware saith the angel least thou doe it inducing this reason Conseruus enim tuus sum fratrū tuorum Hereupon like wise it may be concluded that since the angels are holie and of the number of the blessed perhaps they neuer meddle with terrene and humane affairs except by Gods speciall commandement and therefore all those benefits which man receiueth immediatly from God or by the ministerie of the angels séeming to excéed his hope and surpasse our naturall facultie must be peculiarly and properly ascribed to God as the onlie author Another doubt may arise To what cause we should attribute the sascination and charming of children by witches or infants by inchanters which may be thus resolued that either the witches soule infected with mallice corrupteth the aire by her sight and by y t means infecteth yong infants especially such who haue tender bodies capable of impression or otherwise such fascination ought to be attributed to the mallice of deuils with whom the foresaid witches are confederat which commeth to passe either by hidden fate or Gods permission For deuils cannot delude men except God suffereth them Furthermore whereas the conseruation of bodies after death from corruption the increase of hair beard and nailes in the dead the fresh bléeding of a slaughtered bodie at the presence of the murtherer séeme matters of wonder and are doubtfull whether they are to be ascribed to diuine miracle or to natures power or to deuils working and the rather because the debate thereof according to many wise mens opinions hath sorted to different conclusion I will explaine the same in these following propositions All miraculous works and apparitions in their kind ought to be ascribed to these foure To God to angels to Diuels and to holie men or to their spirits Sometimes likewise such wonders may bée done by men possessed by the diuell or by Magitians or otherwhiles by mans fallacious subsiltie That such admirable things may be wrought by the subtiltie of the diuell and illusion of wicked men it appeareth in the example of that Demoniack who when he would could counterfeit to bée dead faine blindnesse séeme lame or resemble a man troubled with the dropsie Miracles likewise may be reduced to naturall causes which are done about the bodies of the dead as for example the preseruation of dead bodies from putrifaction which according to some learning may either be reduced to the vertue of the place the nature of the ointment or some other corporall thing wherein the bodie is inclosed by whose vertues the dead bodie is preserued from corruption and inciueration There may a naturall reason likewise be giuen of the growth of nailes and increase of haires in the dead drawne either from the complexion of the dead bodie in which some unperfect vegetatiue forme may be induced or to the effects of nature which dilateth and extendeth all thing when she beginneth to suffer any violence Sometimes likewise the preseruation to dead bodies may be ascribed to diuine miracles the reason is because God somtimes conserueth the dead bodies of the saints incorruptible to expresse their singular sanctitie true innocence and integritie of mind which they insoled in life Some bodies likewise are maintained and cōtinued incorruptible for vengeance sake as that of Charles king of Hungarie the excommunicate sometimes the bodies of bad men are kept without corruption by the subtiltie of the deuill to the end that this miracle might be ascribed to their merit in life and men who detested their conuersation should admire and wonder at their conseruation As for the bubling of blood from the wound of the murthered at the presence of the blood sucker this solie is to be ascribed to Gods miracle inforced to bréed horror of that crime and
of nature as likewise because celestiall influence is very auailable and actiue in natural effects hence in planting and husbanding in phisicke and curing and such like the obseruation and consideration of the motion and course of both Sun and Moone are very necessary and Diuels because they are expert and cunning Astrologers can better iudge and make choice of their houres to worke in and this perhap is one especiall cause why magicians in their inuocation of Diuels obserue the face of heauen and the scite of the stars The last conclusion is that Diuels except restrained by Gods power or preuented by good angels can afflict mortall men with gréeuous calamities as appeareth in Lot whome Sathan strooke hereon a schooleman saith Tho. 3. p. q. 29. Art 1. ad 3. Clementissimus deus non permittit eos vti sua quam naturaliter habent potestati ab bonis angelis presertim quibus orbis hominum custodia commissa est impediantur Our mercifull God saith he suffereth them not to vse their naturall power which they haue and they are especially let by good angels who haue the world and men in their custodie A decideable subiect may likewise be raised on this whether Diuels can cure all diseases and draw the line of our life to the extent and vtterance of many years For by proofe we know experiēce find that many by touch of hand many by repetition of words many by vse and bearing of characters haue béene healed being sickly refreshed being old and recured in desperate estate To this I answer that in many cures aboue the vse of arts the Diuels haue power but in all they haue not the reason is because their power extendeth no further then the application of naturall canses and naturall supplements whereas some excéed the power of nature being fatall other the benefits and causes of nature as age Neither can they peculiarly procrastinate and lengthen mans life as to a thousand or fiue hundred years as in the infancie of the world men inioied and the reason is that mans intemperance and méere ignorance hath made nature so corrupt and sickly that neither hir sufficient supplements whatsoeuer may restore mans former integrity neither are the heauenly influences so propitious neither retaine the earthly aliments their former and effectuall valure For God by his Diuine prouidence hath so disposed that informer times the naturall constellations were more healthy the meats more auaileable the medicines more working the aire more temperate the other elements more affectuall in protracting and continuing life then now they be Many more questions there are and as subtile as many induced by the Diuell of whom we argue and furthered by his ministers whō we impugn What a folly is this for man to hope on his owne strength without the Diuels assistance to attaine the art to forme a true humane bodie by the only vertue of naturall forces As it appeareth in Virgill subtillie deceiued by the Diuel where he is not able to make either gold or siluer a homogenicall bodie by any colour or force of art Nay what a mischief is in man to trust so much to a relaps as he looseth the mercie of a reléeuer It is a common fault likewise in this science or rather sinne for men to suppose that by some art or extraordinary means or mans cunning Diuels may be circumscribed and shut in determinate and certaine places as Christals vials or such like or that they may be tied there by exorcismes commanded to yéeld answers or expelled vpon mislikes For except Gods helpe doe immediatly further angels or holie men doe immediatly commaund Deuils by no meanes may be inforced and compelled That God may commaund Diuels it is euident in that he had authoritie to make power to glorifie and iustice to condemne them as where Christ suffered thē to enter the Heard of Swine Luk 12. 72. Gaue power to his Apostles to expel them briefly limited thē as in the Apocalips That angels may command them it must be confest because as superiours by naturall power they may that holy men can God hath shewed by miracles angels likewise as superiors may compell because by law of order and course of concord inferior should not resist superiors Besides as in all pollices in gouerning Cities in constituting Commonweales magistrats are set to represse multitudes and iudges to correct disorders so God in the pollicy of celestiall and infernall Hierarchies hath set angels in loue to corred angels in hate and by their order without contrarietie to reforme the confusion of the Diuels peruerted monarchie Briefly as to superior motions inferior are subiect as to the planets our bodies are dispositiuely subiugated so by Diuine ordinance good command bad to preuent corruption and are restrained by good to correct their malice and insolence There are many likewise that suppose the Diuell is inclosed in a ring ready to giue them answer taxed to submit to their curiosities alwaies subiect to their commands wherein they expresse their folly and their miscrie Their folly in supposing him tied that willingly answereth and appeareth to deceiue Their miserie who thinke they hold the Diuell tied in fetters where be kéepeth them fettered in follies Tell me O Asterius if man by his owne natural forces can restraine or imprison a Deuil If thou say yea thou errest for the weaker is subiect to the stronger If thou confesse No then either ascribe the power to God that truly worketh it or say the Diuell hath deceiued thée that submits to be thy superior briefly thinke him neuer well tied vnto thée except restrained by God least he deceiue thée I pray thée tel me quoth Metrodorus whether magicians may cōpell the Deuil Not by himselfe I told him and so assure thée Metrodorus quoth Anthonie examin thy selfe apply hearbs outwardly speake incantations orderly and tell me truely thy faith being strong if they can moue thée If thou say they cannot then boldly auow they cannot moue the Diuel who is thy superior in power and seducer by kind Onlie that power which magicians haue ouer spirits is this by couenant and league not by authoritie and command They may draw the prince of Diuels to charge his inferior and without such cōtract they can no way inforce thē I pray you what command is this where failing in any right wanting one ceremonie mistaking due houres we neither may intreat nor forwardly command them Princes in Common-weales are tied to performe couenants by bonds and may breake them by prerogatiues or may disannull them by convictions or frustate them by displeasures So in this worlds kingdome the Diuell is condicionate by permission not force and sufferance not power Whence then was the art inuented said Frumentarius to restraine Diuels from themselues it cannot be since they affect superiority and from men it cannot be because they deceiue them That Art said Anthony which Asterius taught to shut spirits in vials and include them in Christals is not properly
we are not ashamed to sinne but do sinne openly and to the great slander of Christendome the infidell sheweth Christ in his life where we only and that fildome celebrate him with our tongues and because we neither repent nor amend our liues but as the Prophet saith tie sinnes together with cartropes and rather hunt after new then repent the old therefore these tokens of miserie appeare successiuely betokening that God smiteth not all at once but warneth vs by leisure to repentance Wherin if we vse dalliance after long forbearance God wil vse méere force and the plague will be so heauie we shall not be able either to heare the report thereof or indure the mortall persecution Thy words are both true and manifest quoth Frumentarius for euery estate and degrée in this land is giuen to sinne men rather couet to be rich then to be righteous to do wrong then to do right and to conclude the wounds of this world are so fatall as they cannot be healed either by thy counsaile or our complaints In leauing therfore these termes of expostulation and commiseration let me intreat thée to discouer the opinion of the learned touching such comets and stars appearing contrary to the course of kind Frumentarius quoth Anthonie Philosophers say that comets are hot exhalations carried vp aboue the middle region of the aire and there become new stars denouncing future misfortunes And of these Metiors and impressions there are thrée sorts in thrée regions of the aire the one are of the matter of fire the other of water the last periticipates both of the one and the other The comets are of the first cannuk or magnitude and it is said that euery comet is an exhalation hot and drie terrestriall thicke and waightie which by the vertue of the stars is attracted vpward by little and little into the most heighest region of the aire where by reason of the affinitie of the fire and the cominance and agréement of his matter it is gathered and inflamed by the motion of the celestial bodies then increaseth it becomming round by his owne proper motion and conformable to that starre vnder which it was first gathered or rather it goeth by the motion of some other celestiall bodie from East to West or remaineth in one place as the fixed stars After the apparitions of these fierie bodies droughts plagues and other tragicall misfortunes happen And it is therefore called a comet by reason of his hairie figure Of these there are two sorts the one called Crinita the other Barbata for so Aristotle tearmeth and distinguisheth them Plinie in his second booke setteth downe diuers kinds and dependances of them gathered as it séemeth rather from tradition then certaine truth they commonly appeare by night in the North part whence it may be thought the Prouerbe ariseth Omne malum ab Septentrione Of their effects I will propose some examples to thy satisfaction partly such as Garcaeus Peucer and Licosthenes haue touched partly such as haue escaped their diligence In the yeare 681 about the 16 Sinode held at Constantinople and during the raigne of Constantine the fourth then Emperor There appeared a comet according to the Gréeks by the Latines held Crinita which appearing aboue the Horizō thrée months portended great mischiefes both to Rome and Italie For after it insued a great plague and after that a worse famine and besides the heauens so conspired against man that many were consumed by lightning in the yeare 954 like wise during the empire of Otto the first besides stones of huge bignesse falling from heauen bitter winds bearing downe great towers and bloodie crosses falling from heauen there appeared a comet of mightie magnitude followed by a famine so forcible as many millions of men women and children died either by the force thereof or the furie of iniurious warres In the yeare 1265 for thrée monthes space a mightie comet appeared in the East extending her beames to the mid heauen Westward which then arose whē Pope Viban the fourth seest sickned and then vanished when his life finished during the raigne of Wenceslaus the third king of Bobeme another comet appeared after which followed a great persecution of the Christians and after that such an earthquake as ouerthrew many cities and castles in the last year of Lodowie the fourth then Emperour there appeared a Crinite comet for two months space seconded by great famine in the yeare 1352 a comet appeared in the North in the month of December which was no sooner extinct but that great winds followed fierie beames fell from heauen and Pope Innocent the 6 died In the yeare 1482 two comets appeared the one about the beginning of Ianuarie fierie in coulor sparkling in beames and fearefull to behold which bending towards the West at first tooke beginning in the entrance of Libra and after passed so farre Northward that it passed beyond the Zodiake and after 16 daies continuance was extinguished and no sooner was this dissolued but another appeared very fierie and bloodie extending toward the East after which such greiuous plagues famines and war persecuted the Christian clunes as nature suffered not the like ruines in many yeares Thus then it appeareth that comets are tokens and warnings of ensuing death or plagues sent by God to fore warn men that his vengeance is at hand To conclude all signes in heauen are but as tokens not causes gouerned and directed by God not gouerning and materially inforcing man and they likewise that either repose their trust in them or trifle away their studies in their natures they that iudge thereby as inforcers of casualties and hang their wisdome on iusensible creatures are both condemned by God and held foolish by the wise Be not therefore deceiued Asterius build not vpon apparance thinke not all gold that glutereth but flie Magicke as diuelish dispise Astrologie as vncertaine and trauell in the studie which may lighten thy mind and not corrupt thy vnderstanding First ad example to thy persuasion said Metrodorus for those that are wrought by reason are wonne wounded by example I will satisfie thée quoth Anthony for I defire both his thy safetie There liued sometime in France a yoong and toward scholer called Gilbert who borne of obscure Parents yet caried a high mind fixing his studie on Philosophy and delighting in nothing more then the secrets of nature but wanting the supplies of wealth and séeing too few men liue by wit he took vpon him the Habit of a Monck in the Monasterie of Floriarenee within the diocesse of Aureliana not for deuotion or religions sake only but rather to flie constraint then assen contemplation There liuing long time and profiting not a little in stéed of holie misteries he studied Magicke in stéed of Moses Ptolomey so that by this meanes becomming worldly and by that meanes wicked he for sooke his cowle left his cloister and fled to Hispalis a cittie of Spaine there to professe his long affected Philosophie No
loue by thy counsailes and whether either domage or vtilitie iustice or iniurie and many such like which haue correspondence with the consequence and may not fitly bée numbred in this place in all which good is to be chosen and profit to be taken hate feare iniurie and all such other euils generally omitted and remooued Touching the circumstance whence matters are deriued thou must be very thoughtfull in examining euery word of the counsaile and carefull to consider whether they spring from vertue or vice or from any thing that deseruedly ought to be auoided or from which profit or commoditie may be drawne Touching examination of the cause thou must be very prouident in pondering the reasons thereof and earnestly séeking out the grounds of matters For so Seneca counsailed when hée said search out the cause of euery action and when thou hast found out the beginning bethinke thée of the end not slightly but iudicially dispose thy mind into thrée parts ordinat the present foresée the future and remember that is past for he rightly looseth his life that bethinketh him not of y t which hath past him who neuer premeditates on things to come manageth all things improuidently Propose therfore in thy mind both the good and euill fortunes that may chance that thou maist sustain the one and moderat the other Now since thou knowest how counsaile is to be examined consider likewise how it is to be taken and approued For then is counsaile chiefly to be taken and approued when it is both examined and found to be good and profitable And although the counsaile séemeth good it is not presently to be executed but thou must diligently looke into it how thou canst effect the same For he that commeth to the gouernement of a Commonweale and the management of affairs must not only take consideration that the thing is honest but he must likewise ponder with himselfe if he haue power to effect it In which it is likewise to be considered that he dispaire not rashly for sloth sake or grow lesse considerate through desire and couetousnesse so that in all affairs before they be enterprised thou must imploy a diligent preparation Consider therefore that thou take not too much for as the Prouerbe saith Qui nimis capit parum stringit So that rightly thou oughtest to begin nothing but y t which reasonably thou maist bring to effect Search not quoth Seneca things aboue thy reach only séek y t which may be found learn that which may be knowne desire that which may be wisht for He that desireth to flie before he get him wings is assured to fal before he expecteth it for if thou shouldest only take respect to the goodnesse profit and honor of the affaire only without the consideration of the facilitie possibilitie and conuenience of the same that would fall out which the poet saith Qui plus posse putat sua quem natura ministrat Posse suum superans seminus esse potest And if the counsaile be doubtfull in déed or word thou must rather conceale it then execute it leaue it then take it For it becommeth a wise man rather to be silent by himselfe then to speake against himselfe because it is apparant that many haue béene ouertaken by their talke but few men circumuented by their silence for words are like to arrows which are easily shot out but hardly got in againe In doubtfull matters therefore silence is requisit and actions vncertaine are better left vndone then vnfortunatly hazarded To conclude in al the forenamed so be thou stil instructed by thy selfe and others that all other contraries let slip thou only build and make choice of that which is good true profitable iust and reasonable Now since thou knowest how counsaile is to be taken consider likewise how and in what sort it is to bée retained which is euen then when by proofe and experience it is knowne profitable For proue all saith S. Paule and kéepe only that which is good and that with great constancie for so counsaileth Seneca whē he saith Be thou moouable not light constant but not obstinate It now remaineth that thou learne when thy counsailes or promises may be changed the alteration whereof is approued for many causes for the first cause ceasing and a new succéeding counsaile or promise may be changed and that according to Philosophie which saith that the causes ceasing the effects likewise cease counsaile also can and may be changed it either by error or any other cause it proue vndecent for as Seneca saith Certaine things there be that séem good and are not and certaine other which seeme and are so for verie oftentimes the truth beareth show of a lie and oftentimes a lie hideth the hope of truth Counsaile likewise is to be changed if it depend on dishonest causes or in it selfe be vnlawfull For according to the law and generally all vnlawfull pronuses are of no regard Counsel likewise is to be altered if it be sinfull or pertaine thereto for there is no counsaile against God and of no lesse worth is a promise vnpossible then an assumpsit vnreasonable A wise man lieth not when he changeth his purpose for the better and it is alwaies held a rule among the learned that the counsaile cannot be good which cannot be changed Good father Anthonie quoth Frumentarius I am resolued in all points touching the course of counsel I pray you therfore descend to the discourse of wars for the world being so much giuen to contention there is nothing that should be sooner learned Frumentanus quoth Anthonie I will fit thée in this likewise The discourse of war requireth a long Treatise because it includeth great dangers that must aduisedly be spoken of which rashly followed is ruinous and fatall War in one sort is the mother of inconuenience for it indangereth those too often that hope in it and helpeth those too fondly that should fall by it It is likewise an arme of iustice for were there not armes to reuenge iustice the authoritie of princedome would be too forward in iniuries warre likewise is an effect of vengeance for God sendeth the that are too secure in their peace a mighty sword to confound them in their securitie By war the wicked war rich and the poore fortunat and the effects thereof are such as the hungrie are filled with good things and the rich are sent empty away To conclude war is the Mistresse of confusion making pollicie of confusions and confusions pollicies They that vndertake it must serue the necessities thereof and they that wish for it are the discontented who in affecting innouation in hope to be bettered doe fall on the sword by vntimely death Briefly war is not to be wished for for as Tully saith All libertie is restrained therein and those profits that procéed therof are as well ruins as raisings of a Commonweale The conqueror what winneth he Who to reléeue a few colonies that are inuaded looseth many thousand subiects