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
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
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
may be concluded rightly that Naturall Magicke is a part of the most vnserched and hidden Philophie which were it come to knowledge of the ignorant and practise of the learned it should quickly leaue the name of Magicke and loose no title amongst all other confirmed sciences when therefore our eies behold or our sences be affected with any such extraordinarie conclusions we are not straightwaies to condemne them as erronious but tò learn to know and censure them the better to increase our iudgements Touching the Diabolicall which consisteth on no naturall causes or forces but is effected by some immateriall and seperable vertue and power It is approued to be by these reasons First because certaine actions thereof are neither subiect to naturall causes nor may be referred to celestiall bodies as for example the oracles and answers of Magitians either for finding treasure discouering hidden things or declosing thefts next because there were some statues of Magitians which gaue answer to diuers questions thirdlie it is apparant that by personall assist or murmuring of exorcisme certaine locks haue béene opened and other such like kind of workes which being neither subiect to the power of nature nor disposed by celestiall influence we must néedlie confesse that such sort of Magicke is relying onlie on vertue immateriall and not on causes naturall If Diabolicall Magicke then in his wonders be so manifold why doth God intending the saluation of man permit and suffer it to seduce him or if there be wonders wrought thereby whether is it by true effects or illusion of the eies and sences said Frumentarius I wil answer thée brieflie my freind to thy present demands said Anthonie first God permitteth Magicke to the end that men weakened in faith should be proued and those who are depraued in manners and credulous in lies should be seduced by their owne desires next touching the effects and works therof I say the most is done by illusion and deceipt of the sences being both false and fained in themselues and done by the vanitie and error of wicked men The proofe whereof and the confirmation of the premisses though it be apparant in the transformation of Circes and Medea so famous and memorable in Poets and others as also in Diomedes men transformed into birds Vlisses companions into beasts and such like yet relie I on this conclusion That whereas of all arts whatsoeuer there remaineth some token work or method worthie memorie as statues Images goodlie buildings and such like yet of Magicke there is neither any Image ring to be heard of principles to be read of only the most is writtē of Zoroastes the inuenter as Aristotle writeth is that he drew many thousand verses but how true he speaketh not so that in truth it séemeth to be a fained thing for the most part building more on illusion then truth although in truth vnlawfull Magicke hath his actuall working How proue you that quoth Metrodorus By scripture answered Anthonie where it appeareth that Pharoahs Magitians conuerted their rods into Serpents Exod. 7. Not as Rauclinus and Rabanus thinke by prestigious and deceitfull illusion but as both schoolemen and fathers anow by true and vntained conuersion Resolue vs yet in this conclusion quoth Asterius whether all works of Magicke be méerlie naturall without relation or dependance on seperate substances And decide vs that opinion of the Peripatetiques and Trismegistus who stronglie maintaine that all works of Magicke are done either by naturall vertue or celestiall influence neither that any argument of seperable substances should be taken from their workings I confesse said Anthonie that some magicall works are méerlie naturall because I haue heretofore confest there is a Magicke naturall knowing it an assured principle in Philosophie that there cannot be a cause without his effects Besides if I should denie it it is confirmed For to effect these wonderful works the Magicians commonlie vse vnknown hearbes which conteine present and forcible remedies against all diseases as it appeareth in the hearbs Corisesia and Calicia which as Plyny in his second booke 17 chapter confesseth doth fréese water and in Meniades whose Iuice healeth the biting of Serpents many other he alleageth which they vse to inforce and expel sicknesses which because they are vnknowne and of swift operation they are for that cause estéemed miraculous of all men And these magitians may know the vertues of these hearbes aboue named either by the tradition of the most famed and renowned Phisitions Pithagoras Democritus Empedocles and others or by reuelation of the deuils which once discouered vnto them and in secret deliuered to their posteritie they may vse them naturally without concourse or assistance of any good or euill spirit There are likewise other works of magitians which are brought to passe by some one Immateriall and seperated vertue and the reason is because ther are certain operations of art Magick which as it is said before are effected by some immateriall seperated vertue power for whereas these kind of works excéed naturall facultie cannot as it shal be made manifest be referred to good spirits it must necessarilie follow that they must haue relation to wicked this sentence is confirmed by the fathers concluded by the schoolemen and made positiue by the lawes How then shall the said work be vnderstood to be done by the vertue of the deuils quoth Metrodorus If works be done excéeding natural facultie they are magicall if otherwise Diabolicall saith Anthony againe those works that are done by ministerie of vnknown words or certaine characters or by such wordes as are both impertinent and immateriall in respect of the operation which is sought or expected they may truly be concluded by the Deuill Againe if there be any rites or peculiar and determinate obseruances as certaine houres a certaine scite of stars or such things as are done by a certain number of crosses or candles although the words be sacred the maner ceremonious yet is the work to be estéemed both magical and diuelish Againe if in their actions or works they vse any thing dissident from their effects their works are not of God but of the deuill Superstitious suffumigations by haire absurd sacrifice by nailes all these in expelling deuils are impious and in inuocating them magicall For if such ceremonies were good Christ and his Apostles had vsed them if they were effectuall Diuels could not be expulsed but by them because they submit to betray and are soly commanded to deceiue Should I suffer you to vrge questions they would grow to infinite and he thus said thus he answered doe quicklie wax tedious I will therefore preuent your doubts by my knowledge and satisfie you by reason in more then you inspect There growes a doubt because selfe like works are wrought by Magicke as by the gifts of especiall grace whether God or good angels he the authors of the same or the Diuell and his erorcists the fautors and furtherers For Apostles haue cast out
and stars were Gods and gouernors of the world whereas gouernance doth only and truly belong to wittie and reasonable thinges as to God who is soueraigne wisdome To angels as the wisest of his creation to men as illuminated by his spirits But vnreasonable bodies aboue are only instruments of Gods gouernance and therefore cannot but indirectly be called guides and disposers Such iudiciall Astronomy also is comdemned by the law 26. q. 6. Igitur and in many other places of scripture also S. Paule likewise misliketh such practicke in Aronomy where he saith You kéep holy daies and yeares as heathen people do I am therefore affraid quoth he that I haue trauailed about you in vaine to conuert you all and on the same place the glosse reprehendeth the craft of Astronomie very earnestly Such sciences likewise are reproued in Pauls Epistle to the Corin. 10. I shall saith God destroy the wise man and the slight of the subtill and of them that trust so much in their cunning Where also Saint Paule saith Where is now the wise man that setteth so much by his owne wit Where is now the man of law with all his slights Where is now the searcher of nature and the course of kind God saith he hath turned the wisdome of the world into folly I count said Metrodorus that this deuining of things to come which onely depend on the wil of God and mans industries are méere and great follies For no Astronomer by his cunning can tell me my thoughts nor resolue me in succéeding purposes nor how I shal lead my life they know not my counsailes although they sée and speake with me how should they then know Gods will since they neither sée him nor speake with him Themselues cannot foretell or beware of their owne mischiefes and how may he rightly know a star so farre oft that cannot warely escape a pit hard at hand so that as far as I sée the more they worke by their craft the worser they spéed Now trust me said Anthony I like thy present reasons to shew their further arrogance I will thus prosecute my purpose wherby you shall espy their wonderous folly and find that the more they trust in their secrets the lesse they trust in God There will no wiseman as you know write his hid secrets and yéerely busines in the roofe of his hal nor about the wals therof least al men might read them and know them no more will God write what he thinketh to doe in the firmament that therein all fooles might discerne his secrets and forepointments For Christ hid many things from his apostles and said to them Non est vestra nosce tempora vel momenta quae pater posui in sua potestate It longeth not to you to know the times and moments which the father of heauen hath receiued into his power and by the Prophet Esay he said Secreta meū mihi secretum meum mihi I kéepe my secrets to my selfe and since he kéepeth such counsails from his friends much more obscureth he his secrets from his enemies They say that by the secrets of Astronomy they may lawfully tell and deuiue of faire and drie wether of raine and of tempests for they fall by common course of nature quoth Asterius and therefore they may be foreknowne and foretold Asterius answered Anthony as I haue said before the course and kind of planets dependeth on Gods will only and are méerely at his owne disposition as the instrument stands on the workemans hand and in his will to doe there with what he will So that Astronomers by their cunning cannot certainely foretell either drought raine or succéeding tempest neither censure the same by stars as the materiall causes of the same but by the celestiall bodies as by tokens they may know the successe of frost haile snow wet drought and such other things and that knowledge hath the shéepheard in the field the shipman on the sea the bird in the aire the fish in the water and the beasts in the wood far better then all the Astronomers in the world How then may bodies aboue bée tokens of things and not causes said Asterius The falling of soot quoth Anthony in the chimney is a token of succéeding raine but not the cause of raine but the raine rather is cause of the soot falling For when the aire wareth moist then doth the soot through the moisture thereof wax heauie and so falleth downe and in so falling is a token of the moisture of the aire So swetting of water out of the stone is a token of raine yet is it no cause thereof but the raine moisture of the aire is cause of the swetting of the same The melting also of salt when it turneth to water is a token of raine but not the cause Smoake in the house when it passeth not out readily is a token of raine and the blew glowing of fire a token of frost but none of both causes of either The Halo likewise about the Moone a token of wind but no cause al such tokens showing the disposition of the aire but not the cause and in like manner superiour constellations by their light and manner of shining are tokens of wet and drought and such like And as the light of the Sun sheweth the disposition of glasse when it shines vpon it whether it be white or blacke red or gréene and yet is not the cense of the same colors and the Moone in one lunacion and in the same time sheweth in one countrie great tokens of raine and 20 miles off showeth great tokens of drought and so it falleth out yet it is the same Moone and the same lunacion and therefore the same cause in diuersitie is not in the Moone but in the aire In one countrie sheweth wind and tempests in another far otherwise some is made whote by the reuerberation of the sun in another countrie not so but far different In one day also it gloweth in another it fréezeth The sunne showeth his light one time of the day another time it doth not which diuersities stand not on the sunne but on the aire and other causes For the sun of it selfe as Philosophers say is alwaies of one certaintie and shineth euer alike It is not whoter one time then it is at another time But such diuersitie falleth by the diuersitie of the aire and other meanes and causes surpassing mans capacitie Sometimes such aduentures of hunger pestilence tempests drought and inundacions fall out by the ordinance of God for mans sinne and to expresse his might and power Sometime without meane only at his will Sometime by the working of good or euill angels at Gods bidding Sometime by the working of the supernaturall bodies at his bidding For as I first said he may doe with the planets what he will and he may doe without them what he list And therefore by the course of the planets we may know such aduentures and casualties not as being causes thereof
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