in this latter age towards their perfection and what his judgment was of these fopperies and fooleries ye heard before That Noble Lord Henrie Howard after Earl of Northhampton was he also a meer Wiseaker as well as all our Preists are He treading in the same steps which that renowmed Italian Count before him had tho undertaking a larger subject in his Defensative against the Poison of supposed Prophecies grounded either upon the Warrant and Autoritie of old painted Books one of Mr. Lilies engins or gins Expositions of Dreams Oracles Revelations Invocation of damned spirits Judicials of Astrologie or any pretended knowledge de futuris contingentibus that have ben the causes of great disorder and cheifly among the simple and unlerned people c. He I say in that worthy Work of his for elegancie of phrase and fluencie of speech mixt with great variety of lerning and reading very delightful to any lerned reader as he hath evidently manifested how wel seen and versed he was in the writings of the grand-Masters of that Mysterie and how wel acqainted with their abstrusest Doctrines as also Picus before him was so he hath with that eagernesse and vehemencie of spirit together with such sinewie strength and force of reason pursued this pretended Art of Judiciarie Astrologie that none of its Professors or Patrones that ever I could yet hear of have had the heart by any just Replie to turn face again upon him or to make hed against him And it is but a sory Exception for Mr. L. to tell us that the Gentleman was lerned but never made it lesse appeer then in that discourse intending to confute that subject of which he knew very litle and his book therefore was never thought worthy of answer a very handsome and easie put off but any impartial lerned that shal read the discourse wil I doubt not conclude that Mr. L. for this his censure deservs as one of his Antagonists faith of him to ride blind Bayard Hereby then it may appeer that it is not our dul English Preists or Presbyterians onely that out of meer ignorance and incapacity find fault with their Astrologie but that other then they such as for skil as wel as for their rank otherwise would have scorned to have M L. one that lives by such cheating and makes a trade of it sit on the same form with them have as vehementlie opposed it and as deeplie damned it as anie of those do For my self I profes not to have any great insight into these depths of darknesse nor do I desire to pry over far into them Kepler assures me if I wast much precious time that way I shall but bonas horas male collocare spend good howers to ill purpose and M. L. himself hath much discouraged me from attempting further in this kind and made me utterly despair of doing ought therein with successe when in the very first of his worthie Astrological Aphorisms he intimates that a man shall not easilie give anie certain Judgment in these matters unlesse he be naturallie wel affected to Astrologie which to this of theirs I confes I never was Howbeit I was sometime an unprofitable hearer of M. Henrie Brigges when he was Mathematical Lecturer in St. Johns Colledge Cambridge and continued acquaintance there begun afterward with him when I was Preacher at Lincolns Inn and he Reader at Gresham Colledge during which time repairing now and then occasionally to him among other discours that passed between us I desired him ingenuouslie to impart to me his judgment concerning this kind of judiciall Astrologie whereunto he returned a verie rounde and readie answer that he conceived it to be a meer System of groundlesse conceits and as M. L. saith of Ficinus that excellent learned Preist in M. Ls. esteem so shal I say of M. Brigges that excellent lerned Mathematician not in mine alone but in the unanimous repute and report of persons of Prime note for Skil in those Sciences both at home with us and abroad I esteeme the opinion of M. Brigges more then of a thousand Lilies and Naworths and Bookers and the rest of that rank and rabble I shal conclude with the Verdict of M. Henrie Bullinger the rather to shew that they ar not the Presbyterians onely that have an ill opinion of Astrologie or ar ill affected thereunto He was a Minister of no smal note in the Helvetiâ—â— Churches who had not in his times admitted the Presbyterian Government nor do for ought I can hear or learn to this day His verdict which you may find in his Commentarie on Jer. 10.2 concerning this Kind of creatures is as sharp as short this in plain down right tearmes Astrologos Impostorum omnium maximos that these Astrologers ar of all Imposters the greatest And we may indeed say wel of the trade they professe and practise as Tullie of that of the Sortiaries whom he yoaks together with the Chaldees Tota res est inventa fallaciis aut ad qaestum aut ad superstitionem aut ad errorem It consists all of fallacies invented either for gain or for superstition or for maintainance of some error Nor can it choose but much sad the Spirits of those that trulie love and Sincerelie fear God to see the professed Practisers of such Impostures who in former times had wont to lurk skulk in corners like Bats and owls night birds shunning the light for fear of being called in question and undergoing such publik civil censures as some of them sometime did should in these pretended and professed times of reformation take that boldnes to themselves not onelie as some of them to past up papers upon posts therein professing to help people to goods lost again to tel if a servant be run away from his Master which way he is gone those that intend mariage whether their matches wil be succesful such as are bound to Sea whether their Voyage wil be advantagious those that have frends at Sea or beyond Sea where they are and in what condicion and when they wil return c. and all this by the Stars that which I since find M. L also to professe publickelie in print but to dedicate to the State it self as this man presumes to do writings stuft with the like stuf for the nature of them but soaring aloaft in an higher strain Fortelling the fortunes of whole Countries and Kingdomes and endevouring thereby to enduce if he may those that have the rains of Government in their hands to Patronize these his impious impostures and taking upon him to direct them what courses to take in the managing of State affairs Whereunto he may be thought to have ben the rather encouraged because he saw his elder Brother M. Booker whome yet he hath now got the start of so far forth countenanced by the State as to be inserted into the list of the Licencers of somewhat the like books and in some Verses therefore prefixed to this his
the flattering fictions and fables of such as he hath forbidden his people to seek to or to be advised by in cases of this kind Yet if it be so as he tels us elswhere that the Sun is the significator of Princes Emperors and men of great Autority and from the Eclipses of it therefore we can expect no lesse then great changes in Kingdomes Common Wealths and great Families what reason can it be why the obscuring of this Stately Planet should stoop so low as by Mr. Lilies reports it should to vent all its malignity against the poor pratling Preists affording mean while all honourable issu and glorious successes to our Common Wealth affaires or why his deficiency should proov so prejudicial to those that have no reference to him rather then to those that are signified by him But as King James said sometime the Lawes were his and who should expound his Laws but himself so the Text being their own they deem it seems they may do with their own what they will make explications of it and raise observations from it as they list and form applications from either so framed when they have so done at their own pleasure The best is their Text and their Glosses being both of one stamp we may justly credit as well the one as the other and have as litle cause to regard or fear as to beleiv either Mean while we may observ how as the Pythian Prophetesse could comply with such Kings States and Commanders as repaired by her to the Divel under the Title of Apollo for Oracles by returning them such answers as she knew would well please them and give them content as to Philodemus a Commander that her God gave him leave to do what he liked and her returns to King Philip the Macedonians demands were so palpably and constantly such as might seem to conduce much to his designs what ever they were that it was grown to a common by-word in those times that Pythia did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Philippise and Zedekias with the whole troop of Baals Prophets could prophesie to Achab what he would have them to say 1 King 22. and those counterfaits Ananias at Jerusalem and Achab the upstart with another Zedekias of the same stamp with the former and Semajas the dream-teller at Babylon could sing such songs as would please King Zedekias in the one place and the Jewish Captives in the other and the people either bond or free in either Jer. 28.4 29.15 21 23 31. so these men as apt Schollers of such Masters have thoroughly lerned and taken out the same lesson to comply with State and people to tell what they suppose will be acceptable to either and from Eclipses which they affirm to be of so direful a nature and dismal conseqence yet to extract matter of much felicity and succesful designation to such States Peoples and Persons as they please and whome their desire and ambition is to please and to work themselvs into grace and favor with But to give further assurance that the Effects of this Eclips shal be very benign and favorable to the present State with us howsoever he had told us before that the Effects of the Eclipses falling in the midheaven are more vehement as occupieng a great part of the Sphear and those most wonderful when they ar in a fiery and regal sign as this also is and therefore also the more vigorous because its greatest obscurity is very neer the heart and Center of the tenth house of all the Houses that these cunning Architects have erected in the Heavens the most valide from whence also he infers for a certainty that qestionles those people that are intended to be made most sensible of this Eclipses influence are Magistrates of the highest rank and qalitie in every Nation of Europe and the alterations therefore thence proceeding shall be so great so glorious so conspicuous and apparent that there is no Nation or people of Europe Asia or Africa but they shall stand amazed and wonder at the eminencie of them Yet to free us and our State from those fears that he would affright the whole world with save that America was forgotten and so scaped his Black Book as if England were no member of Europe or any part of the world formerly known as some anciently esteemed us he doth by certain Magical Pictures and Symbolical Images ascertain us of the truth of that which from the influence of this Eclips tho so hideous to all other yet to us very favorable he had formerly promised For in the next place he tels us the Ancients did represent the shape and form of the effect of an Eclips falling out as this did under such an ensuing Image and then further enforms us that this Image presents represents I suppose he ment the English Common-Wealth as it wil be for three yeers or thereabouts for so long and no longer as you heard from him before the Effects of the Eclips last in great Majestie and Glory But let us crave leav of him to parlie a litle with him about his Pictures He saith The Ancients but what Ancients he tels ut not and I mervail not a litle in what Antiquitie he stumbled upon that Long Robe that he presents us with in this his Magical Imagerie for it is observed by that lerned Noble man the Lord Howard who hath long since delt elaborately and accurately in this Argument that the pretended Antiqitie of such kind of Imagerie does oft bewray its Noveltie by those garments and garnishments wherewith it is set out Nor can I find such a Vest as we are here encountred with by Mr. L. in any of the Greek or Latine ancient Monuments or mention thereof in the writings of any of our Critiks or Antiqaries that have made diligent search into the wonted garb of either And I have as I conceiv very just cause to doubt whether such a Garment as his picture here gives us were in fashion among the old Britons in the time of his great grandfather Merlin whose name he so much affects and bears by himself assumed as one either of his natural or adopted sons which honor and title whither way of the two he lay claim to it none that I know need or wil envie him or in the daies before him of the Incubus of whome they say he was begotten and endued him it seems with such prophetical skill as from the Satyrist ye heard Tiresias of old had and M. L. succeeds him in as his rightful heir and a genuine bird of that kind But it may wel be as some other would have it that that Incubus of which his Ancester Merlin was bred was no other then such an one as our old Poet Chaucer in his Canterburie Tales saith in his days were so rise and ready at hand in most places that for loose creatures such as belike Merlins mother was no other Incubus then such then
Black Booke he makes his Brags that they have leav now nudis Verbis in naked words or plain terms to say that which before save in dark riddles they durst not and elsewhere that the Land doth now begin to abound with Astrologers as Judea did with Soothsayers Esay 2.6 which made God to forsake his people He tels us in his late Merlin that this is Vox populi all over the Nation hath he that also by the Stars if so why is it not rather Vox coeli if not so he is out of his element that no good can be expected while Preists meddle with State-affairs or any of the Preisthood ye see whom his gal is most against the Preisthood as he terms it that is the Ministerie in general are directing and counselling the Parliament or Councel of State But I suppose it may much more truly be said that it is rather the general sense of those that are truly religious throughout the whole land and that this their sense is Vox Dei being grounded upon his wil revealed in his Word that litle good successe can be expected in State-affairs if the Governers thereof shal patronize such as these are whose courses are so repugnant to the rules of Gods Word or shal advise with them as Saul did with the she-wizard at Endor making use of them as Pilots to direct them what course to take in the steering of State affairs in these stormie and turbulent times I never heard or found it before either in Holy or Prophane Story unles it were in some professed enemies of Christianity that any Prince or State were taxed for advising with Gods Ministers in the settling of affairs for the publik good but for refusing to hearken to them and consulting with Witches and Wizards and Stargazers and Fortune-tellers and Magitians and Prognosticaters I find divers both in Holy Writ and other Writings reproved and condemned and their giving heed to such noted both as an occasion of their misgovernment and a main cause of their overthrow Now I make no doubt if ever this Debate with him have the luck good or bad I say not to light into his hands whether he shal have the patience to read it or no he wil in some one of his next Rabblements tel his Reader that it is nothing but an other puddle of malice and non-sense as the former was or if his last breath be once breathed out that sits on his lips when ought of his is got abroad as he doth of Mr. Chambers that the old worm-eaten Canon of VVindsore was killed with very greif upon such a Lesson as was returned him in answer of his follie for that is his usual manner of Refutation in dealing with all that write ought against him as ye may see in the Entrie of his late and last Birth Wherein he saith indeed that the good hand of God so litle regard hath he to take that dreadful name up in vain hath vindicated him from all the calumnies and aspersions cast upon him which how or what way the Lord had done when he wrote this is such a mysterie as for my part I must acknowledge my self ignorant of as wel as many more beside my self But when he shal make it appeer unto us that God hath so vindicated him from the charge of such things as have ben objected against him and his cheating trade as he vindicated his sincere servant Job sometime from the wrongful censures of his mistaken frends and his renowmed Prophets Esay and Jeremie against their adversaries and opposites and wil one day vindicate all his Elect all his faithful folowers those his Ministers and Messengers among the rest whom this wicked wretch hath so unworthily traduced and so undeservedly calumniated when I say he shal be able to make it appeer unto us that God in some such or the like manner hath vindicated and cleered him from the charges commenced against him which I beleiv he wil then be able to do when he shal be able to prove that some good Angel from God taught him and his great-great-grand-father Merlin their pretended skil and professed trade we shal then freely profes our selvs guilty of impiety unlesse we justifie him whom God hath so acqited but unles he shal so do we shal justly take liberty to charge him with a further impiety in presuming to father such an act without ground upon God and therein abusing his dreadful name Mean while how he hath there vindicated himself is as soon there seen as by him roundly and readily but frivolously and ridiculously done to wit to give you a tast of it tho enough to turn a strong stomach by telling his Reader only that thirty thumping Presbyterian Preists did all in one day in so many several Sermons belike he hard or read them all belch out somewhat of Nonsense against him and his trade that the Ghoast of John Vicars the Vicar of Fools came tumbling out in print for Tom dunghil that in 104. Verses of a codled Elders who so shal find half a line of sense shal be to him great Apollo c. that one of his adversaries hath stoln almost all his book out of Agrippa de vanitate scientiarum almost we say saves many a lie but I much doubt it wil not this that another steals all he hath from one Melton a most notorious untruth onely because he hath adjoyned to his own work Mr. John Miltons Figure-caster as he hath done also M. Perkins his Prognosticater and he might have done wel to remember that that second felow hath sufficiently confuted the main pith both of Sr. Chr. Heydons large discours and Wil. Ramsies reply in defence of Dr. Holms both which forsooth begin with Mr. L. to draw down their black Art not from the good Angels alone but in a farther fetcht frivolous and groundlesse descent by Adam Seth Enosh from God himself that a third is a Homely Sermon Dr. Homes is the man whom he is pleased thus to play upon a worthlesse sheet or two of paper fit to be patronized by my Lord Mayors horse Perkins a peevish peice Chambers as you heard before an old worm-eaten Canon the Lord Howards a work not worth an answer And ar not these think we very sound Vindications and solide refutations enough to stop any mans mouth from gaping any more over an ovens mouth or over an open grave rather that contains nothing but filthy Carion and sends out nothing but vile stench But thus you see how like the vapouring Souldier in the Scene as a second Pyrgopolinices the man can with one blast of his noysome breath blow away a whole legion of Antagonists Howbeit t is a very sory and selie conceit for him to imagine that a litle such rifraf or a few such scurrilous sqibs wil serv to vindicate his credit or wipe off any the least speck or spot of those foul aspersions that have deservedly taken hold of him and stick still fast by
a close and gloomy day they would come abroad and be frisking upon the lawn as presaging that winter was in a manner gone and litle hard weather behind and that this had also ben observed by his Father before him as also by other Keepers as wel as himself Now when I perceived this his relation to take with some of the company and one among the rest had past his verdict that there might be somewhat in it conceiving it no fit cours to debate any further by way of argumentation in the businesse I thought better as Socrates sometime dealing with the Sophisters of his time to move a qestion onely to the Keeper tho Mr. Lilie tax me for that cours and would have puzzeling qestions debarred from these disputes I demanded therefore of him which Candlemas it was the Popish o◠ours which are tenne dayes asunder on which the Deer were so disposed and he answering ours for he knew no other I inferred thereupon that that would then afford a good argument to prov not theirs but ours to be the right Candlemas day for that the Deer went not by any Kalender but by instinct It was soon perceived what the Demand and Inference aymed at and the businesse was instantly at an end But what frivolous fopperies will not pass for currant if tales and stories of occurrencies may be admitted for good proof Again neither is Mr. Swan able to make good what he here avows and the contrary also to what he affirms hath by others been averred as formerly I have shewed Tho to shift off that they have devised another trick by telling us that those Events need not follow them close at the heels they may come a year or two after when they shall please to assign them that endued them with this facultie and gave them this power and so come they earlier or later from them they proceed But lastly it followeth not such and such things came after them and therefore were either portended by them or proceeded from them When as by other causes they either might be or apparently were produced whereof more when we shall come to Pericles and the Solar Eclipse in his time To conclude as Tully saith of a Philosopher so say I of a Divine It is not a Divines part to ground a truth especially in matter of faith upon the testimony of such witnesses as may by peradventure speak true or through faltinesse fain and fail by reasons and arguments matters must be proved not by events such especially as any thing almost may be made good by and with that of the Lord Howard in his Discours of Blind Prophesies Vntil a man can as wel produce a certain reason to make his guesses good as score up a register of blind events we may rather commend his luck then his learning But we shall have a Testimony beyond all exception and that arguing not à posteriore from the Events but à priore from the first cause and ground of this use and office of the Stars for the Scripture saith Mr. Swan doth not speak in vain when it saith concerning the Sun Moon and Stars Let them be for signes as wel as for seasons dayes and yeers Gen. 1.14 I will not stand long to qarel with Mr. Swan about his rendring of the Text thus Let them be for signs as well as for seasons dayes and years The words are precisely Let them be for signs and for set seasons and for daies and yeers Nor will I pres the version of Junius and Tremellius who render it Sint in signa tempestatibus diebus annis Let them be for signs both for seasons and for dayes and years tho the version be not improbable such use of the copulative that it reqires being very freqent in Scripture as Esay 4.6 from storm and from rain that is from a storm of rain on which place see more instances of the like So Matth. 3.11 He shall baptise you with the Holy Ghost and with fire that is as most Interpreters with the Holy Ghost like unto fire of which yet more else where not as Mr. Swan here as well with the H.G. as with fire So certainly John 3.5 Vnlesse a man be bred of water and the Spirit that is of the Spirit in Baptism by water represented nor dare I say whatsoever Mr. Swan may as wel of water as of the Spirit Now this their version admitted and it may be doubted whether Mr. Swan can refel it it will clearly sweep away all those his superstructures of such and such either Events or Effects that are founded thereupon But we wil admit Mr Swans Version without further debate Take we the Text as he renders it will it thence follow that the Scripture should speak in vain when it saith of the Sun Moon and Stars Let them be for signs unles the great Eclipses and Conjunctions had alwayes sad Events for upon that account is this inferred by him Pag. 19. Yea but saith Mr. Swan they could not be signs to us here below and to whom else unlesse to us If they signified foreshewed or spake nothing to us by their motions configurations risings settings aspects occultations eclipses conjunctions and the like And this he sets on to put the more strength into it by a qeint nicetie from Psal 19.1 3. wherein he so much pleased himself that he repeateth it again Pag. 23. For in the right consideration of that Psalm saith he there is a double speaking to be observed the one for God in the first Verse the other to men at the third V. that is as where in the second cours it is served us in again to Astrologers for this latter language is Astrologie not the former as before you heard from him But first is not this enough to make them signs not in vain but truly and deservedly so termed if they signifie and declare unto us the might majestie glory wisedome and excellency of that God that made them and setled them in that transcendently admirable constant state order course and entercourse for the benefit of the creature here beneath wherein to this day they continue but of this further also hereafter 2. What reason can be rendred why the Voice spoken of in the third Verse should not be the same that was generally propounded in the first Verse illustrated more particularly by one speciall branch of it in the second Verse and the vast extent of it in the third 3. As himself reasoneth If they be signes then they signifie and speak somewhat and to whom but to us So here if they speak for God they speak to some body for him and if to any to whom but to us whom God saith Mr. Swan hath given a loftie countenance to look up unto them And if to us why not to mankind in general or why to Astrologers onely Or lastly ar there such Wizards as our Astrologers in all parts of the world for they are
the same subject the Lord Howard Fulk Perkins Abbots Chambers Willet Gerey Holmes Rouland any of them whether ignorantly or out of any overnice scrupulositie without difference or distinction promiscuously confound and condemn all Astronomie or Astrologie or do they not all approov of natural Astronomie or Astrologie as an useful Science and a laudable studie condemning onely this Astromancie or that Fortune-telling Astrologie that goes masked under the specious Title of Judicial Astrologie and with us now adayes more presumptuously of Prophetical Predictions whereby Mr. Swans Clients for whom he pleads and in defence of whom it appeers that he published this Sermon let him call them what he please amd Mr. Calvin indeed in plain terms stiles them no otherwise then he here doth do daily cheat and delude people pick their purses and either commit or make way for many abominable designes And indeed so palpable is the distinction between the one and the other that even those blincking and blundering Grammarians Papias and Balbus that lived in one of the obscurest ages wherein all good literature almost was buried in oblivion yet by that duskie twilight that those times afforded were able to discry a difference between those two above mentioned whence that distribution in their vocabularia as they termed them annexed to their Grammars Know say they that Astrologie is partly natural and partly superstitious natural and tru that handles the course of the Sun Moon and Stars and the certain stations of the times superstitious that which the Mathematicians folow that divine by the Stars disposing the 12. signs according to the several parts of soul or body and by the course of the Stars foretelling mens nativitie and their manners which tho somewhat rawly delivered by them yet shewes that they conceived a distinction of these things which the lerned in times of cleerer light did both much more distinctly apprehend and ever evidently expresse As for his imputation of ignorance he sings but his own and Mr. Lilies old song so oft chanted by them both over and over again and again and toward the close of his work in a higher strain and harsher tone then before Thus then saith he I see that as Dogs bark at them they know not so some among men condemn and hate the things they thoroughly understand not which satyrical snarling censure I esteem no other then as such another picture of a Dog set over the Postern as we before spake of when we met with this Motto in the Frontispice before and so let it passe yet presuming that some at least of the before mentioned who have opposed and condemned these practises had as much skil and knowledge in the deep mysteries thereof as Mr. S. that doth maintain them And for Scrupulosities those that are any whit scrupulous concerning them are like to find litle ease of their scruples from Mr. S. who is so far from giving satisfaction therein that he may rather improov them by such reasons as he renders for the condemning and rejecting of some other superstitious conceits which as hath ben shewed wil hold as wel in the one as in the other and conseqently with eqal strength conclude against either 4. Whether it be not just as the Divel would have it so to blend these things the one with the other to induce men to admire and swalow down both together as with the tru worship of God and doctrine of Christ he mingles many superstitious rites idolatrous practises and erroneous conceits such as may eat out the very heart of sound piety and make the profession of Christianity a meer matter of formality a shel without kernel a shadow without substance a title without truth that under pretence of the one he may draw on the other Nor are men to be blamed because they refuse to receive both promiscuously without distinction as Mr. S. would here have us to do in the Doctrine of Star-Divinitie Wil he needs enforce us because we like wel of the wine to drink up the Dregs too For as for his fear of burying all good lerning and drowning the world in ignorance by condemning of lawful Arts together with the abuse of them as Saravallius sometime charged Sixtus of Sene as an enemy to all good Arts because he averred Astrologie to be no Art but a fallacie and a detestable imposture there is no such matter intended nor fear of danger thence to ensu by discovery of abuses in Arts and in the practise of them or of Arts and Sciences falsly pretended to be such when as indeed they are no other then cheating tricks having no matter of sound Art or Science truly so termed in them far was it from those good Christians their intention to bury or burn al good lerning that made a bonfire we may well so term it of those their books of such superstitions at Ephesus Act. 19.19 And so far is it from that which Mr. S. would herein intimate that the opposing and rejecting of these fanatical and superstitious fancies should either arise from ignorance or endanger the bringing in of ignorance much lesse drowning the world in it that such frivolous conceits and superstitious practises have ben never more rife then in times of ignorance and when the world was drownd in darknesse whence it is that since the light of Gods saving truth and knowledge hath shined more cleerly among us then among most abroad and the study of Arts and Sciences in these later times ben improoved and flourished with us this pretended Art or cheating Trade rather hath lien till of late so neglected and disregarded among us that Mr. Lilie is enforced pitifully to complain would to God we were so happy that he might still have cause so to do that we English of all Nations make least use of this Art insomuch that Mr. Booker another Atlas to underprop all good literature with us ready to fall to the ground unlesse he bear it up hath alone almost without help until Mr. L. came in to ease him by his own virtu and abilities an admirable Scholler for so many yeers maintained the reputation of the Art almost utterly decayed and howsoever it have begun to thrive and spread abroad with us in these loose and licentious dayes yet it is the selie sort of ignorant and profane people that flock most after it and are Mr. Lilies and his felow practitioners most constant customers and such as could wel be content to have all Religion as well as lerning abolished whether drownd or burnt so they might be freed from tithes and taxes they cared not with whom Mr. L. therefore labours to ingratiate himself yet would have this Art upheld and this Trade stand still whereas those that plead for Lerning and Lerned Men as I perceiv by some that have lately taken good pains to that purpose do justly and judiciously condemn it as pernicious and prejudicial both to Church and State and wish it utterly abandoned Mr.
p. 103. l. 3. Chap. 16. verse 13. page 21 l. 16. C. 17. v. 5. p. 83. l. 6. FINIS Aug. Dio l. 55. Pag. 18. Pag. 47. Aristor hist anim l. 9. c. 43. Plin. hist nat l. 8. c. 15. See of Chiromancie M. L. p. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Babyl aperto Capite Plavt Capt. 3.1 Tertul. apolog c. 2. Lucian Pseudomant Biblioth l. 6. annot 10. In Genes 1.14 et de Mag. l. 3. Vid. Crespeâ— sum Discipl Eccles Iudic. lib. prohit reg 9. Cato Cens Cic. de Divin l. 2. Pag. 11. Pag. 11. Ibid. Pag. 14. Ibid. Ibid. Pag. 16. Pag. 17. Lucian ad dic prom c. Pref. to his Prophecies in 44. Pag. 16. Tertul. apolog c. 5. Mr. R. Hook F.G. apud Trinovant Ministr Pag. 16. Pag. 28. Ibid. Pag. 37. Pag. 38. Plavt Mostel Pag. 17. Matth. 5.12 23.34 37. 1 Cor. 4.9 13. 2 Cor. 6.4 5. Erasm Adag 24.60 Vid. Scal. emend Temp. l. 7. Codign hist Abass l. 1. c. 5. See Miltons Figure-Caster See Tullie de Divinat l. 1. Pag. 47. Plut. in Camil. Liv. lib. 6. Pag. 8. 47. Sophocles Vid. Cic. de Sen. Plut. de sen Polit. Aristoph Schol. Ran. Fabr. gymn l. 2. c. 12. Vid. Aug. Epist 48. de Discipl Christ c. 2. cont Julian l. 6. c. 1. Pag. 56. Preface De novâ Stell Serpent c. 11. Pag. 24. Pag. 11. Suet. lib. 5. c. 21. Pag. 7. Ephemer ann 53. Hiâ—â—on Prolog in Pentat Longin de sublim Preface to his Worlds Catastrophe Pag. 49. Pag. 20. Pag. 42 43. Ibid. Aug. de Trinit l. 3. c. 5 6. in Joan. tr 8.9 Greg. mer. l. 6. c. 6. in Evang. hom 36. Vid. Senec. qaest nat l. 7. c. 1. Pag. 23. Sen. de benef l. 5. c. 6. Plut. in Pericl Plut. in Nic. Thucyd. l. 7. Thucyd. Plut. ibid. Plin. l. 2. c. 12. Plut. Nic. Plut. in Dion Liv. l. 37. Polyb. l. 5. Curt. l. 4. c. 10. Herodot l. 7. Plut. Alex. Curt. l. 4. c. 7. †Plut. idem apophth de fort Alex. Vid. Laert. Anaxarch * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Sympos l. 8. c. 1. Dio lib. 60. Liv. lib. 44. Plin. l. 2. c. 12. Liv. ibid. Plut. Aemyl Plut. problem Rom. qaest 76. Pag. 23. M. Sen. contr l. 4. Calvis Chronol Macrob. in Somn. Scip. l. 1. â— 20. Plin. l. 2. c. 12. Lâ—v. l. 26. Plut. Aemyl Ovid. fab l. 7. Macrob. Somn. Scip. l. 1. c. 15. Juven Sat. 6. Sen. ep 92. Plin. l. 2. c. 9. Macrob. in Somn. Scip. l. 1. c. 10. Kepler de Mere. in Sol. Ambr. hom 82. Pag. 19. Pag. 18. Pag. 19. Pag. 25. Horat. Serm. l. 2. Sat. 5. Pag. 31. Pag. 51. Pag. 26. Pag. 28. Diodor. l. 16. c. 92. Pag. 27. Virg. eâ—log 1. Pag. 37. Pag. 38. Horat. art poet Pag. 28. Pag. 38. Pers 2.2 Pag. 39 40. De Consens Evang. l. 1. c. 10. Pag. 22 23. Pag. 4 5. Pag. 24. Pag. 26. Pag. 27. Pag. 28. Pag. 23 24. De Consens Evang. l. 1. c. 23. Lord H. Howard of pretend Prophecies Fol. 384 fac 1. Ibid. fac 2. In Euterp Pag. 22. Ibid. * Vid. Araâ—um in Phaenom Theon Schol. Virgil. Georg. l. 1. Plin. hist nat l. 2. c. 59. l. 18. c. 35. Sen. qaest nat l. 1. c. 6. Plaut Curcul 1.2 †Horat. art poet “ Tibul. l. â— c. 4. Plin. l. 2. c. 59. Pag. 49. Pag. 43. Pag. 23. Pag. 24. Pag. 51. Pag. 37. Pag. 9 10. â—lac l. 2. ep 2. Adv. Marc. l. 4. c. 51. Pag. 25. Plin. l. 28. c. 2. Diodor. l. 2. c. 31. Cic. de Divinat l. 2. Cic. ibid. Gell. N. A. l. 14. c. 1. De nov Stel. serp c. 27. Contr. Astrol l. 2. c. 2. Cic. ubi sup Evrip Iph. Avl. In Apocoloc Encyclopaed uranos cop par 2. c. 12. Diod. l. 32. Phot. Cod. 24. Essay 35. Dio lib. 54. Admon de Astrol Pag. 43. Pag. 9. Heraclit ep 2. Nicocles Anton melis l. 1. c. 56. Evrip apud Arrian Alex. l. 7. Appian bel civil 2. Plut. de Pyth. Orac. de Orac. desit Cic. divin l. 2. Sen. ep 85. Aug. confes l. 2. c. 9. * Extorqemus ut pereamus Sarum de provid l. 6. †Suâ sibi patientiâ de trahit Tertul. de pat c. 1. “ Psal 50.21 esse sui similes Deos putat Plavt Amph. †Mal. 3.17 Lucret. de rer nat l. 4. Astrolog Predict for 48.49.50 Alab in Appar ad Apoc. Jul. Scal. Pag. 56. In protrept Memorab l. 4· De Divin l. 2. Ibid. Ibid. De triump cruâ— l. 4. De Nov. Stelâ— Serpent c. 11 Praefat. ad li â—und Vid. Dr. Staughton in Felic Novis Sec. Preface to Worlds Catastr De Stel. Serp. c. 2. Pag. 60. De Divin l. 2. Preface to England Prophet Merlin Job 42.7 8. Esay 50.8 9. Jer. 20.11 Rom. 8.33 Psal 37.6 Pref. to Eng. Proph. Merlin Laert. l. 2. Preface to Eng. Prophet Merlin Var. Evmenid vid. Popin ad eund Pag. 5 6. Pag. 15. Pag. 18. Epist before Worlds Catastr Pag. 6. Thucyd. l. 7. Impres Pragae an 1606. in 40. J.S. Pag. 10 Pag. 14. Pag. 9. Pref. to An. ten Ibid. De Doct. Christ l. 2. c. 2. De Magistr l. 1. c. 4. Epist 256. Basil Sel. â—rat in Noâ— Pag. 10. Pag. 12. J. S. pag. 9 Pref. An. ten See Lilies Dark yeer p. 55. and Title page to worlds Catastâ— Franc. Pag. 25. Pag. 14. Ibid. Pag. 15. Pag. 25. Pag. 14. Pag. 19. See Goclein hereafter Laert. Zâ—non Pag. 19. Pag. 18. Ibid. Pag. 19. Pag. 27. Pag. 28. Pag. 55. Pag. 54. Ibid. Ibid. Discours of effects of Sat. Jup. conjunct 42. In Anti-Merlin â—en Med. 2.â—eno â—eno Vid. â—lut Stoic â—epugn c. 2. Sveton l. 4. c. 53. Pag. 21. Cic. de Clar. Orat. de Repub. Plat. nom de Iust Aristot post Phys l. 1. c. 2. Aug. de Deo dilig c. 4. soliloq c. 20. Pag. 19. Concil in Devt qaest 2. Pag. 10. Pag. 49. Pag. 63. Oper. Tom. 9. De Civit. Dei l. 18. c. 2. De civit Dei l. 22. c. 8. Avg. de temp 174. Pag. 7.8 An. ten p. 11 Sen. epist 115 Gal. hortat Pag. 19. See Plin. l. 28. c. 2. Cicer. De Divin l. 1. De Divinâ—â— l. 2. Pag. 15.19 Pag. 15. Ibid. Pag. 23. Pag. 15. â—nstit l. 1. c. 5. â— â— Pag. 14. Ibid. Pag. 18. Pag. 21. Pag. 18.19 Pag. 19. Plut. Mario Galatin arcan l. 8. c. 19. Diogenes Laeâ—t l. 6. Antiqit l 5. c. 1. pag. 20 Pag. 14. Dio. l. 42. Plut. apopth Hist Nat. l. 2. c. 7. Prefac to Engâ— Proph. Merâ—l Juvenal sat 7 W. L. where before Ibid. Pag. 21. Pag. 21. Ibid. Pag. 21. Thuc. l. 2. Idem l. 3. Diodor. l. 13. c. 107. Xenoph. hist Graec. l. 2. See Goclein before Thucyd. l. 8. Pag. 14. Pag. 13. Sphaer c. 10. Pisc in Gen. 1.14 Pag. 13. Dilher elect l. 3. c. 21. Pag. 12. Pag. 16. Pag. 17. Pag. 17. Pag. 64. Pag. 19. Pag. 17. Ibid. Orat. de Pasch Probl. Phys Part 2. Pag. 17. Raymund Pug. fid part 2. c. 8. Sect. 6. Pag. 18. Ibid. Pag. 16. Pag. 19. Pag. 16. Ibid. Pag. 24. Pindar Pyth. 9. M. Anton. l. 12. Sect. 35. Contr. Evnom 1. Pag. 25. Pag. 23. Pag. 24. Pag. 24. Pag. 25. Hist l. 37. Pag. 22. Pag. 26. Preface to Eng. Prophet Merlin Preface to Worlds Catastr See Mr. Edw. Waterhouse Apolog. for Lern. Ler. men Pag. 22.23 Pag. 22. Artapanus apud Diodor. Tars Albumasar apud H. L. Howard Tacitus hist l. 5. Raymund pug sid par 2. c. 8. Sect. 6. Albert. nom Specul ex Alâ—umas Origen tom in Gen. apud Evseb praepar l. 6. c. 11. Instit. l. 3. Petr. Alliac in Gen. 30. de Leg. Sect. Vid. Sixt. Sen. Bibl. Sacr. l. 6. Annot. 10. Gvil. Paris de Univers part 1. Petr. Alliac ubi sup in de Theol. Astron concord Henr. Machlin Comment in Albumas Vid. Sixt. Sen. l. 5. Annot. 81. Ever Digbie in Theor. analyt
inhabitants of the earth Rev. 17.5 Or such a Mysterie as those were the Gentiles used in the sacrilegious services of their counterfeit Gods which Clemens of Alexandria in derision of them said might well be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muscipulae moustraps invented to take and hold fast selie people like mice nor indeed are these mens mysteries any other then meer decipulae cheating gins contrived and set on purpose by cunning men as people commonly cal them thereby to conie-catch selie souls simple creatures such as Solomons harlot invites to her Prov. 9.16 and by making their purses lighter to make their own pockets the heavier But Sir suppose that our English Preists were all of such shalow capacitie were all of them such Wiseakers in regard of you Wizards that not one of them were able to conceiv or comprehend the abstruse secrets of your Science is that the only reason why they blame Astrologie Or were all those such blockheds and duâ—pated Dunces who not blamed it only but rejected refuted arraigned and condemned it long before them Or are they all such as in like manner condemn it at this day Or was it their ignorance in the fideral science that enduced them all so to do To look back to Antiqity another manner of Antiqitie then M. L. can shew for his Magical Imagerie And here not to repeat again what was before said of Anaxagoras we shal ad of Socrates in whose steps Plato precisely trod only what Xenophon reporteth that concerning Astrology or Astronomy for he uses those terms promiscuously being demanded his judgment he gave his advice that men should so far forth exercise themselvs in the study of the Stars as to attain thereby to an exact account of day and night moneths and yeers and as use might be made thereof for journey by land or voyage by Sea but for further curiosities for men to spend much time therein he deemed not so profitable albeit saith Xenophon he were in such things not unskilful himself partly because it might withdraw a man from the studie of things more useful and partly because it would not be pleasing to the Gods for men to be enqiring into those things the knowledge whereof they had concealed and reserv to themselvs And as for those that out of Platoes School succeeded him Eudoxus saith Tullie one of Platoes auditors and one for his skil in Astrologie by the judgment of the most lerned without difficulty deemed the cheif in those dayes was of this opinion which he leaft also in writing that unto Chaldeans in their predictions and designments of mens lives from the time of their birth there is no credit to be given Panetius also saith he a prime man among the Stoiks reporteth that Archelaus and Cassander the cheifest Astrologers of the age wherein he lived tho in the other parts of Astrologie they excelled yet this kind of prediction or foretelling by the Stars they used not and these Astrological Predictions he himself also rejecteth Scylax also of Halicarnasse a familiar frend of Panetius an excellent Astrologer and a cheif man in the government of that City repudiated all this Chaldaiacal kind of prediction Was it out of meer ignorance then that these men gave in their verdict thus against such kind of predictions or was it out of any inability and incapacity to attain unto any secrets in Nature that these our late upstart Wizards who professe to proceed in a natural way have now attained but were then beyond those mens reach or is it since their times that those good Angels Mr. L. speaks of have revealed these mysteries to such holy men as Mr. L. and the like of their rare skil in the genuine part of Astrologie you hear what ample testimony and by whom it is given them and if there be any other Eleusinian rites or Magitian Mysteries that these our Wizards exercise dealing with the Divel in the dark I suppose had they ben acqainted with them being judicious men and genuine Artists they would never a whit have liked the better of their concealed covert and counterfeit art But come we down to lower and later times Was Joannes Picus that Illustrious Count of Mirandula such a dul pate or was it out of meer ignorance of their profound mysteries that he blamed Astrologie he was for his piercing wit and depth of judgment in most Sciences styled in those times the Miracle of the age he lived in and he wrote twelve books yet extant against this Judicial Astrologie of which Jerome Savanarola how acute and judicious a man his works shew gives this censure Qi Pici Mirandulani libros de Astrologiâ legerit intellexerit neque Astrologiam irriserit dignus ipse est qi ab omnibus derideatur He that having with understanding read Picus his books of Astrologie derides not Astrologie deserves of all men to be derided himself Or is Claudius Salmasius one who in these times for his extraordinary variety of lerning as wel deservs the Title given Picus as either of the two Scaligers Joseph his Predecessor or Julius his Father either of whom some lerned men have so entituled such another ignoramus in this Wizards esteem who in his late elaborate discourse of the Critical Dayes and his Preface thereunto prefixed hath shrewdly shaken the main foundations of their Supposititious Science and it may justly be hoped wil so utterly raze them as that not onely no coin but no rag wil be leaft toward the raising and reedifying of it when he shal go on with his promised work in that Argument Mean while he hath sufficiently discovered the vanity and loosnesse of their grounds and principles and evidently shewed how deep he hath dived into these their so much vaunted of and highly esteemed Mysteries Or was John Kepler the Emperor Rodolphs Mathematician such a selie felow and of so shalow a capacitie that he could not reach their Mysteries who charges them as ignorant and unskilful for the most part in regard of any exactnesse in the genuine part of Astronomie layes open at large the deepest of their Mysteries discovers their errours and mistakes in their own principles that which Salmasius also oft doth yea writes as bitterly and tartly against them as any other whosoever as hereafter shal be shewed and freely professeth that being urged and importuned to write somewhat in that way his mind enured to Geometrical Demonstrations considering the unsoundnesse and qagginesse of their grounds it fared with it as with a restive jade or hed-strong horse that coming to a slow hangs back and cannot by any beating or rating of his rider be brought to set foot into it But to come home to our selves and here to passe by all other nor to recal the Lord Verulame whom some lerned have conceived to be one specially raised up to help to bring Arts and Sciences on