Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	great_a	time_n	9,883	5	3.3059	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86498	Dæmonologie, and theologie The first, the malady, demonstrating the diabolicall arts, and devillish hearts of men. The second, the remedy: demonstrating, God a rich supply of all good. By Doctor Nathanael Homes, [sic]	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2562; Thomason E1341_2; ESTC R209143	95,747	222

For Idolatrous worship and ceremonies are the seales of a Diabolical Covenant and amongst Idolaters are most Inchanters Wiches c. as in Italy c. and formerly in England in the Popish times even as the Heathenish Idolaters had commonly a great interest in the Devil to give them answers predictions and counsel as is abundantly to be seen in the Roman Histories and to appeare to them and doe strange things for them that give to him Heathenish idolatrous or Diabolicall worshipp the Apostle makes them all one 1 Cor. 10.20 as appeares in the Devils proceedings with the Indians and their Powwowes in New England and elsewhere And yet further If these Diviners Inchanters c. were not in some Covenant with the Devil why doth the Scriptures mention them under the notion of THEM THAT HAVE AND DEALE WITH FAMILIAR SPIRITS Levit 19. v. 31. Levit. 20.6 Deuter. 18.11 1. Sam. 28.3 7 9. 2 Kings 21.6 and Chap. 23. Vers 24. 1 Chron. 10.13 2 Chron. 33.6 Isa 8.19 Isa 29.3 4. Surely this notation of a Familiar Spirit and to HAVE a Familiar spirit must of necessity import formally or equivalently some Covenant or Compact as the knot and league of this Familiarity Heare learned Antiquity Aben-Ezra a learned Jew whom Buxtorffe and Doctor Willet and Schindler follow and enlarge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they the word for a Familiar spirit or one having a Familiar spirit used in all those Scriptures but now quoted signifies one who in giving answers by diabolicall Arts enticeth men away from God Also the word signifieth a Bottle Hence according to the composition of both significations persons having familiar spirits were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because from the belly as swollen and blowne up the Oracular answer proceeded And for that they were called of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Such as spake out from the belly Vocula quadam saith Tertullian ab eorum pudendis excitabatur And they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythones by the Greeks and Latines forsan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same cause The uncleane spirit making his seat in an uncleane place And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haoboth in Levit. 19.31 is taken for Bagnale oboth the Masters of Familiar spirits As the Witch at Endor is called Bagnaleth obh the Dame or Mistresse of a Familar Spirit As the Familiar spirits are wont to call them Dames or Mistresses And the Hebrew Doctors doe further declare the league of familiarity that is between the familiar spirits and them that have them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one having a Familiar spirit is hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Qui ex juncturis aut axillis loquitur vel demonem facit ascendere seu evocat Who from Conjoynings or from between the meetings of the bodily members c. speaketh or cals up a Spirit c. Take it any way it can import no lesse then a Covenant between man and the Devil as those that have searched or heard the confessions of Witches wil easily yeeld The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmud for a Familiar is the name of the Divil giving answers whom some WORSHIP or of the WORSHIP of the Devil that gives answers Which import also a Diabolical compact For this worship is saith Schindler a sort of Idolatry And such Idolatrous worship and ceremonies saith Master Perkins are the seales in part of some Diabolical Covenants 6. The advantages and opportunities Satan takes to bring men to this to enter into Covenant with him for that is his Art to improve his devices upon men taken at an advantage 2 Cor. 2.11 I say the opportune advantages are chiefly two one when a man is very high another when he is very low First when high High with pride and selfe-admiration affecting novelties and wonders This was the Devils fall and therefore out of much experience he knowes this to be a fit time to draw away others By the rule of proportions If wicked men doe great wickednesses when swollen with great pride selfe-admiration and affectation of novel wonders As Theudas did when boasted himselfe to be some body c. Acts 5.36 And others did when durst speake great swelling words having mens persons in admiration c. Jude Vers 16. Then wicked men may doe greater wickednesses as to compact with the Devil to be able to be more wicked when more swollen with greater pride and selfe-admiration c. Wee have a plaine Text for it Acts 8.9 There was a certaine man called Simon which before time in the same City used SORCERY and bewitched the people of Samaria GIVING OUT that himselfe was some GREAT ONE to whom they all GAVE HEED c. Saying THIS MAN IS THE GREAT POVVER OF GOD. In which Text without my enlarging the meditational Reader may easily see that to be true that I have asserted What will not men of infinite prowd spirits doe that they may be admired Simon Magus as it follows in this eighth of Acts that is Simon the Magician first gave himselfe to the Devil that he might be admired But when the Apostles by their most divine and more wonderfull Doctrine and Miracles drew away his admirers to the Faith then Simon Magus pretended also to beleeve and also would be baptized but stil having an eye to the Apostolicall new wonders admiring them and as it follows hoping to attaine to that power For seeing by the Apostolicall imposition of hands the holy Ghost was communicated to men he offered Money for that power of communicating the holy Ghost to them on whom he should lay his hands An evident Character how men first bewitched in a spiritual sense with swelling pride and self-admiration wil become any thing to advance themselves They wil pretend to be on Gods side and they wil be really on the Devils side by Compact This pride and selfe-admiration and wonder-seeking in Simon made it evident to Peter that he was yet in the gaull of bitternesse and bond of iniquity We see in these dayes that men wil pretend to be Preachers and wil in publike deliver most blasphemous and impious things that please the flesh and promote beastial licentiousnesse to the end that they may be followed and admired of the multitude which generally saith Christ goe the broad way To mee t is cleere by laying all good informations together that Men and Women come to their height of impieties in this method of pride First they thinke that a low thing to waite on Ordinances which all doe They must be above the generality of men Secondly Next they must pretend they have revelations and can of themselves understand strange things as one of them sayd shee was as wise as Solomon Thirdly They are strangely bewitched and carried by the Devill to say and doe any thing that may please the flesh and promote their admiration They can prophesie future things and not misse as they pretend They can goe naked use

tenth Orbe the twelve houses of the Heavens the twelve Signes with hundreds more of such kinde of knacks wherewith they are wont to build up Astrologie Or thirdly If we entertaine those other tearmes and titles that Alsted and Doctor Willet c. give to Astrologie calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astromancy and Genethliaca that is The calculatrix of Nativities or Magick all these are disgracefull tearmes and so unuseful to insinuate a lawfull Astrology By all observe that there is no place left for Astrology but is as meer a phantasie as Palmestry SECTION II. Of the opinions of the learned touching Astrologie Because the Astrologers give out that there is no body against this Astrologie but one Perkins or some one or two more men not acquainted with Art or in the like slighting speeches it will be very convenient to quicken your attention as to a point considerable by setting before you the judgement of severall learned men touching Astrology with their reasons Tostatus a great learned Schoole-man hath a great deale against it in his Commentary on Levit. 19. Qu. 28 29. c. Doctor Willet gives us the summ of Tostatus and his owne judgement thus Of things which are as to us accidentall as the successe of businesses or their causes internall as mens will and free choise as to undertake a journey or to build or not to build predictions are not onely uncertaine but superstitious And the same is to be sayd of casting Nativities by the conjunction of Planets So Doctor Willet on Levit 19. in his 41. Qu. The head whereof is The vanity of Astrologers quoting of and referring us to Tostatus The same Doctor Willet on the same Chapter in his 32. Qu. hath this discourse All manner of CONJECTURING see he cals it but Conjecturing is not unlawfull whereof any naturall or divine Cause can be yeelded As first there are naturall signes in the Heavens and ayre as of the alteration of weather of winds of raine c. And in compound bodies as in setting and planting of Trees and in humane bodies as when t is good to let blood to purge c. These are immediate effects ●n nature of Celestiall bodies There are also mediate effects as Comets which shew siccity and combustions and so may portend Warrs which is caused by wrath among men which commeth of siccity and heat So the Crow cryes against raine because the moysture of the ayre affects his feathers And the Dolphin against a tempest swimms aloft because the Sand in the bottome is stirred For these creatures that are led onely by sense have a quicker feeling of such naturall accidents then man hath who is most occupied in the use and exercise of reason For Attentio ad operationes secundum rationem c. that is The attending upon the operations of reason doth take away the attention to the operation of nature And therefore FOOLES and SIMPLE persons that are LEAST GUIDED by reason are more sensible of naturall things then WISE men Againe there are divine and extraordinary signes * which God speaks of that shall be for signes at such a time or of such a thing As Matth. 24.29 And the Dove descending on Christ Matth. 3.16 But there is no Judiciary Astrologie in all these Doctor Willet adds on the same Chapter 33. Qu. to give it you in a word thus Signes observed by men of humane events cannot be signes first because Ex varietate causae variatur causatum The Starrs have not the same influence in Summer and in Winter Spring and Autumne Secondly Ex unitate causae sequeretur similitudo effectus Of the same cause there should be the same effects But there follows not the same effect after the same signes as appeares by experience Thirdly Keckerman a most learned Philosopher and a Christian although he favours some things which men now a dayes call part of Astrologie did not in all his two great Volumes of Arts and Sciences in Folio set forth any Astrologie but in his Works hath these passages against it to this effect Manent tamen c. The Starrs abide as of other sublunary effects so of effects in man the COMMON and REMOTE Causes which many wayes may be hindred not onely by the first cause GOD but also by particular causes partly in the HEAVENS partly in the AYRE and other ELEMENTS so that the PREDICTIONS OF ASTROLOGIE are with IFFS and AND 's So that it followes not this man is born under an unhappy Starr therefore he hath a dull wit So Keckerman SYSTEM PHYS. lib. 2. Cap. 3. De motu Coeli The same Keckerman in another place hath these words Disciplina Astrologica c. The Discipline of Astrologie about the Predictions by Heavenly bodies or Starrs is not yet confirmed upon true principles therefore no marvell if that part of Astrologie which is conversant about the predictions of Comets doth rest upon most uncertaine principles It is granted to Astronomie to use such Hypotheses or arguments or principles which are not in nature but are conceived onely by a kinde of similitude But Astrologie may not use such Hypotheses The Astrologers assigne severall Countries and Cities to severall Celestiall Signes But of Cities plainely no reason at all appeares So Keckerman Syst Phys lib. 6. Cap. 5. De Cometis in genere Fourthly Alsted the great Phylosopher of these times and a Christian sets forth a thing he calls Astrologie but see his faithfulnesse in this Astrologia saith he vitio c. Astrology by the vice of man hath more vanity in it then Astronomy Astrology because of our imbecility is conjecturall And he adds Astrologers are often deceived and therefore we doe rightly saith he pronounce the divinatory part of Astrologie to be but Conjecturall Fifthly The great Galen saith of Astrologie Sophisticum est c. T is a sophisticall thing Contrary to experience 5. So famous a man as was Austin famous for learning and godlinesse in his time having been addicted to Astrologie afterwards repents of it and renounceth it in his Treatise De doctr Christiana lib. 2. Cap. 21. in fine initio Capitis 22. His words are these It is Magnus error magna dementia superstitio c. that is Astrologie is a great error a great madnesse a superstition easily refelled Sixthly Austin brings in another on Psal 63. as a penitent renouncing this Art as Paganisme and Judaisme For we know that the Scriptures doe much forbidd it to the Jewes as the evill of the Heathens as we shall see plentifully afterwards Seventhly Master Perkins famous for learning and godlinesse as his Works shew hath not onely a Treatise against Astrology though once much addicted to it but also gives us his repentance and renouncing of it in his Preface to the Reader before his Resolution to the Countrey-man His words are these I have long studied this Art and was never quiet till I had seen all the secrets of it but at length it pleased God to lay before