by the Elements Aeromancy or divining by the ayr Pyromancy by fire Hydromancy by water Geomancy by earth Theomancy pretending to divine by the revelation of the Spirit and by the Scriptures or word of God Daemonomancy by the suggestions of evill Daemons or Devills Idolomancy by Idolls Images Figures Psychomancy by mens souls affections wills religious or morall dispositions Antinopomancy by the entrails of men women and children Theriomancy by Beasts Ornithomancy by Birds I cthyomancy by Fishes Botanomancy by herbs Lithomancy by stones Cleromancy by lotts Oniromancy by dreams Onomatomancy by names Arithmancy by numbers Logarithmancy by Logarithmes Sternomancy from the breast to the belly Gastromancy by the sound of or signes upon the belly Omphelomancy by the navell Chiromancy by the hands Paedomancy by the feet Onychomancy by the nayles Cephaleonomancy by brayling of an Asses head Tuphramancy by ashes Capnomancy by smoak Livanomancy by burning of Frankincence Carromancy by melting of Wax Lecanomancy by a basin of water Catoxtromancy by looking-glasses Chartomancy by writing in papers Macharomancy by knives or swords Chrystallomancy by glasses Dactylomancy by rings Coseinomancy by seives Axinomancy by Sawes Cattabomancy by vessells of brasse or other metall Roadomancy by starrs Spatalamancy by skins bones excrements Sciomancy by shadowes Astragalomancy by dice Oinomancy by Wine Sycomancy by Figgs Typomancy by the coagulation of cheese Alphitomancy by meal flower or branne Crithomancy by grain or corn Alectromancy by Cooks or Pallen Gyromancy by rounds or circles Lampadomancy by candles and lamps And in one word for all Nagomancy or Necromancy by inspecting consulting and divining by with or from the dead The question is not about the difference of all these from the first to the last in matter instruments ceremonies or circumstances but whether they be not of like maleficall sorcery for main substance and formality And whether divining by the Starres and Planets be not a cause enclining and disposing at least an occasion inviting and encouraging what through imitation estimation toleration to all these sorts of sorcerous divination and the like 2. Whether there be any kind of Magick simply so naturall or laudably so arted as many serve to abstract it from the maleficall and diabolicall For though there be many occult qualities and miracles of nature and actives and passives there which perfectly known and fitly applyed might help to work wonders without either tempting of God or the Devill yet because of the difficulty of such things and not that alone but their uselessnesse and because of mens ignorance and for all that their curiosity and because of the Arts insufficiencie and besides that the fallacie and chiefly because of Satans privie suggestions and delusory seducements the study and search after these things proves very confused indiscerned unsafe and pernicious And because of all these the abuse of this astro-magicall art is as palpable as the practice but the use as occult as the Art it self But especially as touching the practice of this art if there be an artifice of doing wholly separate from malefice why then are the same things done by those that are altogether ignorant of the art so they have but a saith and why without such a faith is nothing to be done by the Art it self How many things have been done by all manner of Magicians that can have no naturall causes no true rules of art no power or comprobation from God and therefore must needs be acted by a confederation and familiarity with some evill spirit How many things have they presumed to predict or foretell which neither divine wisdome is pleased to reveal neither is it ordinarily for humane reason or art to find out but must only be done by a demoniacall sagacity or suggestion what sounds and syllables and words and sentences doe they murmure or pronounce and that to the very inanimates whom words can in no wise effect or move or else are so barbarous and insignificant as that if they were uttered to the intelligent they cannot conceive them their extent or use Now by whose invention is it that such words should be most operative in magick art that are operative upon no understanding How many rites solemnities ceremonies preparations doe they use which have naturally no force or vertue to the producing of the effect not yet can any way prepare the matter to the receiving thereof What sacrifices immolations consecrations prostrations adorations invocations execrations imprecations attestations comminations exorcisms adjurations c. And none of all these commanded by God and therefore not done to him how easy is it then to suspect by whom all these are suggested and for whom they are intended 3. Whether if be in Magick and Astrologie that the art hath power over the heavenly bodies or the heavenly bodies power over the art not the first because for the Art to have power over the heavenly bodies so as to stop or turn the course of the stars or by odes and incantations to fetch down the moon from her orb as the old Magicians have boasted this is beyond the power of a Devill or an Angell and were not only against the particular order of nature but would utterly confound the whole course of it And by conjurations or confections so to prepare the matter as to allure or force down influences and to make it by art capable and sufficient both to receive and retain them this were to mingle heaven and earth to subjugate the superiour bodies to their inferiors to preferre accidents to substances and turn the whole universe upside down Not the second for not only the speculations but also the practicks of their art a many of them are meerly intellectuall rationall arbitrary over which the stars and planets can have no power The stars are corporall things arts or sciences are mentall how come these then to impress and impose upon one another All power is from action all action is from forms all forms are either naturall or artificiall now by what third kind of form doe the stars and the Art worke one upon another And how agree their proper forms to act upon a third subject How can the stars or the Art in introducing forms and producing effects work either naturally by art or artificially by nature Can a naturall form give principles of life and motion to an artificiall matter or an artificiall to a naturall matter which way then will they have these two to conspire or consent either for the operating between themselves or upon a third 4 Whether that power which Magicians Necromancers conjurers inchanters insultingly boast of against Devils and evill spirits by way of coaction and compulsion be not indeed by way of invocation and subjection For though Christ and his Apostles subdued Devils and ejected them by a divine and extraordinary power but as for meer men and the vilest of men since God hath denyed them the singular gift who hath taught them the triviall art of acting over or commanding evill
upon a body to make it sign and signify things hidden lost absent future to make a dead body walk speak c. To make a living body walk invisible transform its proper shape c. And if by things spirituall then whether by spirits good or bad Not by the good neither of Angels nor men for where 's the true and good cause Minister means object and end of Magicall operation Nay which of all these is not evill 7. Is it not the known property of God to know things future absolutely and exactly Wherefore then did the Devill arrogate to himself divination but in an emulation of Divinity Now whether of these two doe the Diviners imitate God or the Devill It cannot be God because they have no command to imitate him in these his powerfull properties no promise upon the imitation It must be the Devill then and to imitate him must needs be maleficall And they may imitate him many ways for he hath used himself to divination by spirits by men by living men by dead men by the celestiall bodies by the elements by things naturall by things artificiall yea and by things sacred and religious and may not they then be like him in all these 8. How easy is it for the Devill to predict those things which he intends to act himself As suppose he intendeth by Gods permission to practise the sickness death destruction of man or Beast is it not easy for him to suggest such his intention to his instruments and Ministers and so make them to predict the same Yea though it be done from him is it not easy for him and them to pretend it from some other cause albeit abused besides the naturall end thereof Is it a matter of much artifice for veneficks or witches to forespeak their own purposed and laboured malefice How readily may he presage anothers death or ruin that hath him in his own power and so hath already determined that such a day it shall be done In like manner how many have perished according to wizzardly predictions and that only because of wizzardly purposes and perpetrations And therefore it may not unjustly be doubted whether many of those prognosticated evill fates and fortunes against Princes Magistrates Ministers and other Christians especialy such as opposed them in their fatidicall way were not besides the Astrologicall speculation practised by goeticall Magick as by charms curses poysons treachery violence or by making maleficall images pictures figures constellated under the ascension of that man whom they would maliciously destroy or prejudice And why may not this be justly suspected of them since it is a thing not only of their own practising but of their teaching And it being so how can they themselves deny and what understanding man would not pronounce upon them for the most arrant inchanters sorcerers veneficks maleficks wizzards and witches in the world 9. Whether there may not be an effascination or bewitching by inspecting the stars as by imagination by breathing on by looking on by touching by fabricating of images c. We know none of these acts are malevolent or maleficall in their own nature but that any one of these as well as another may be abused to sorcery and witchcraft through a Satanicall stipulation or suffrage who can deny 10. What practice of sorcery or malefice more superstitious than the fabricating of Astrologicall and of magicall images pictures statues figures c. For as a tacite compact hath been suspected as touching the Astrologicall so hath an express one been concluded and confessed as concerning the magicall configurations And what is the one on the other of these but the making of an image or figure either of man or beast in gold silver brass copper wax wood stone clay under such a conjunction or constellation For the inviting and alluring of Angels for the expelling and ejecting of Devils for the procuring of love for the provoking of hatred for the atchieving of victory for the effecting of death for the raising or allaying of storms or tempests for the causing or preventing of pestilencies for the driving away of Serpents and vermine c. Now in such a compact what vertue or efficacy besides that of a compact only what similitude or resemblance betwixt the figure of a round star or Planet and a monstruous many-shap't magicall configuration The vertue of the celestials are but universall and indeterminate as to the producing of this or that effect neither but by naturall and particular causes And who will say that any such particular figures are either causes or naturall what preparation can there be of such a matter for the receiving and retaining such constellatory influences And what such kind of efficacies can it have thereby for the admitting of such effects The heavenly bodies operate no way but naturally these figures or fabrications operate no way but artificially being the artifices of humane invention and used arbitrarily how then should these modify and determine those How come their vast influences to be restrained only to such a figure and that only for such operations How come the stars and Planets so to neglect the matter and its disposition and so to respect the figure and its composition as accordingly to dart in their influences for the figures sake let the matter be what it will what vertue can there be for all the celestiall influences more than the matter is disposed unto what efficacy or aptitude of an artificiall form more than accidentall and instrumentall what principles of life and action from artificiall forms Is not the vertue of the matter still the same although of divers forms or figures why should artificiall figures be more apt to receive the starry influences than are naturall figures In all such configurations must not the efficacy of the Stars rather attend or depend upon the imagination and fancy of the artist or artificer than either upon the matter or form it self why should the inscription of characters letters words numbers make the figure or image more efficacious why should not the constellated vertue last so long as the substantiall matter lasts but only so long as the accidentall form or figure lasts Seeing therefore there is neither vertue nor efficacy in such fabrications or figurations from God Angels nature art stars matter form or figure whence then if an effect follow must all the efficacy be but from the sign the sign of a diabolicall and maleficall contract Sacrament suggestion suffragation operation and delusion Who can think otherwise even of a materiall image or figure that cannot be operative or efficacious beyond its proper species and form how much more then of that which is only fantasticall painted or ingraven 11. Whether of such kinde of configuration were not the Jewish Teraphim especially according to the Rabbinical use and account likewise the Talismanical sculptures of the Persians together with these French toyes Gamalies which set this fabrication aside are but the Games of Nature
seasonably received together and through the spirit of the world 3. By artificiall mixtions of things such as agree with the heavens under a certaine constellation descends a vertue by a certaine likenesse and aptnesse that is in things amongst themselves towards their superiours So from a certaine composition of herbes vapours and such like made according to naturall Philosophy and Astronomy there results a certaine common forme endowed with many gifts of the stars When therefore any one makes a mixture of many matters under the coelestiall influences then the variety of coelestiall actions on one hand and of naturall powers on the other hand being joyned together doth indeed cause wonderfull things by oyntments by collyries by fumes and such like 4. Then the vertues of things do then become wonderfull viz. when they are put to matters that are mixed and prepa red in fit seasons to make them alive by procuring life for them from the stars as also a sensible soule as a more noble forme 5. Magicians teach that coelestiall gifts may through inferiours being conformable to superiours be drawne down by opportune influences of the heaven and so also by these coelestiall the coelestiall Angels as they are servants of the stars may be procured and conveyed to us That not onely coelestiall and vital but also certaine intellectuall angelicall and divine gifts may be received from above by some certain matters having a naturall power of divinity idest which have a naturall correspondency with the superiours being rightly received and opportunely gathered together according to the rules of naturall Philosophy and Astronomy That an Image rightly made of certain proper things appropriated to any one certain Angell will presently be animated by that Angel 6. A Magician doth make use of things manifest to draw forth things that are occult viz. through the voyce of the stars through fumes lights sounds and naturall things which are agreeable to coelesstiall in which besides corporall qualities there is a kinde of reason sense and harmony and incorporeall and divine measures and orders 7. No man is ignorant that supercelestiall Angels or Spirits may be gained by us through good workes a pure minde purest prayer devout humiliation and the like Let no man therefore doubt that in like manner by some certaine matters of the world the Gods of the world may be raised by us or at least the ministring spirits or servants of these Gods So we read that the ancient Priests made Statues and Images foretelling things to come and infused into them the spirits of the stars c. 8. Some suffumigations or perfumings that are proper to the stars are of great force for the opportune receiving of coelestiall gifts under the rayes of the stars in as much as they do strongly worke upon the aire and breath Wherefore suffumigations are wont to be used to them that are about to southsay for to affect their fancy which indeed being appropriated to any certain Deities do fit us to receive divine inspiration The most powerfull fume is that which is compounded of the seven Aromaticks according to the powers of the seven Planets Know also that according to the opinion of the Magicians in every good matter as love good will and the like there must be a good fume odoriferous and pretious and in every evill matter as hatred anger misery and the like there must be a stinking fume that is of no worth 9. By certain Alligations of certain things as also suspensions or by simple contract or the continuation of any thread we may be able to receive some vertues thereby It is necessary that we know the certain rule of Alligation and suspension and the manner which the Art requires viz. that they be done under a certain and sutable Constellation and that they be done with wyer or silken threads bair or sinewes of certain animals or fine cloaths and the like according to the sutableness of things 10. Rings also which were alwaies much esteemed of by the Antients when they were opportunely made do in like manner impresse their vertue upon us c. Now the manner of making these kind of Rings is this viz. When any star ascends fortunately with the fortunate aspect or conjunction of the Moon we must take a stone and herb that is under that star and make a Ring of the mettal that is sutable to this star and in it fasten the stone putting the herb or root under it not omitting the inscriptions of Images Names and Characters as also the proper Suffumigations c. 11. The countenance gesture the motion setting and figure of the body being accidental to us conduce to the receiving of the coelestial gifts and expose us to the superior bodies and produce certain effects in us Whosoever therefore doth the more exactly imitate the coelestial bodies either in nature study actions motion gesture countenance passions of the minde and opportunity of the season is so much the more like to the heavenly bodies and can receive larger gifts from them 12. It conduceth very much for the receiving the benefit of the heavens in any work if we shall by the Heaven make our selves sutable to it in our thoughts affections imaginations elections deliberations contemplations and the like For such like passions do vehemently stir up our spirit to their likenesse and suddainly expose us and ours to the superiour significators of such like passions and also by reason of their dignity and neernesse to the superiours do much more partake of the coelestials then any material things For our minde can through imaginations or reason by a kinde of imitation be so conformed to any star as suddainly to be filled with the vertues of that star as if it were a proper receptacle of the influence thereof We must therefore in every work and application of things affect vehemently imagine hope and believe strongly for that will be a great help Therefore he that works in Magick must be of a constant belief be credulous and not doubt at all of the obtaining the effect 13. The Arabians say that mans minde when it is most intent upon any work through its passion and effects is joyned with the mind of the stars and intelligences and being so joyned is the cause that some wonderful vertue be infused into our works and things And according to this is verifyed the Art of Characters Images Inchantments and some speeches and many other wonderful experiments to every thing which the minde affects For all those things which the minde acts and dictates by characters figures words speeches gestures and the like help the appetite of the soul and acquire certain wonderful vertues as from the soul of the Operator in that hour when such a like appetite doth invade it so from the opportunity and coelestial influence moving the mind in that manner And it is a general rule in them that every minde that is more excellent in its desire and affections makes such like things more fit
A COLLECTION Out of the best Approved Authors CONTAINING HISTORIES OF Visions Apparitions Prophesies Spirits Divinations and other wonderful Illusions of the Devil wrought by Magick or otherwise Also of divers Astrological Predictions SHEWING As the wickedness of the former so the vanity of the latter and folly of trusting to them LONDON Printed for Joshua Kirton at his shop in S. Pauls Church-yard at the sign of the Kings-Arms 1657. Courteous Reader HOw great an influence that bewitching Art of Magical-Astrology hath had on multitudes of both men and women in these our times too sad experience doth truly make evident yea so far that it may well be feared that some are more ready to harken to and place more confidence in these their pretended Divinations or Prognostications then ought well to stand with a true Christians prosession Somewhat to undeceive those that either hitherto have been or hereafter may be deluded by these deceivers and their deceits is the end of this Collection In which you shall find that the Author hath faithfully and from well approved Writers set forth as the original of that Diabolical Art and the strong delusions of Satan so likewise by several examples shewed the wickedness of the Professors and how exceedingly they have been deluded that over credulously have given credit to the same if pleasure or profit prevail with thee I hope this may prove acceptable to thee wherein thou hast not onely variety of story but the same improved for thy good which that it may so prove as the hearty desire of Yours I. K. 1. Of the fabulous erections and appellations of Starres and Celestial Signes such as the Mag-astro-mancers do make use of in their erecting of Theames or Scheames for their divining prognostications and predictions PHrixus had a Golden sheep or a Ramme with a Golden Fleece given him by his father or else by his mother this Ramme nourished him and speaking with mans voyce advised him of sundry perils and to help him in his flight flew with him in the ayre carrying him over Hellespout to Colchos then was this Ramme sacrificed to Jupiter to Mars or to Mercury and the skin or fleece hang'd upon an Oake or an Elme in the Wood Grove or Temple of Jupiter or of Mercury And in memoriall of all this it was by prayer obtained of Jupiter that the Sign Aries or the Ramme should be placed among the Stars All that can here be credible is that this Phrixus was an Astrologer now the Astrologer gave an occasion to the Fable and the Fable to the setting up of the first sign of the Zodiack Jupiter infinitely taken with the excellent beauty of Europa turn'd himself into a dainty white Bull and was seeding by the Sea side where Europa with her fellow Virgins used to walk she observing and admiring the unusual comeliness of this beast went aside to behold it fell more freely to stroke it gat upon the back of it and by this wile was carried over Sea into Grete and there ravished Then for an everlasting memoriall of this fact Jupiter placed the image of Taurus among the Stars and Europa obtained that one part of the world might be called after her name Orion arrogantly boasting of his cunning and power to kill any beast Tellus Latona Diana indigning this insolency raised up a Scorpion that slew him Scorpius for this memorable fact was taken up and set among the Starres and in pitty Orion was thither referred also and placed next to Taurus Ganymedes a beautiful Boy inordinately loved by Jupiter he caused an Eagle to snatch him up into heaven and so translated him among the Starres to make that Signe which they call Aquarius Such stories of Star-making there are in the Poeticall Fables of the Pleiades the Hyades the Dolphin the Eagle the Swan the Goat of Castor and Pollux of Cassiope and Andromeda of Ariadnes crown of Orpheus his Harp of the Argonants ship of Silenus his Asse and the Asses Cribbe c. 2. Of the Mythologicall significations of Planets which are not onely made to signifie mens morals or their manners but their fatals also or their lives and fortunes SAturne was the sonne of Coelus and Rhea which signifies that Time began with the agitation and motion of beames and the Starres Saturne cut off his fathers genitals This signifies time consuming her selfe or forgetting her own beginning rather Iupiter cuts off Saturnes genitals because he tempers his malice or maligne influence Saturne covenants with his brother Titan to slay all his sonnes to note that it is conspired betweed the Sunne and Time that all that are born shall haste to an end Saturne devoures his own sonnes to note that few live who when they are born have Saturne dominant in their horoscope But Saturne did onely eate up his male-children not his females is he therefore not so malignant in the birth of women as of men And Saturne was couzened by his wives shifts who kept some of his male children from his greedy tooth yea and was made to devoure a stone instead of a man does not this signifie that a Planet may be prevented by that which is no Planet Saturne vomited up again all that he did eate shewing that nature repaires that by generation which she impaires by corruption Saturne turn'd himselfe into a horse to obtaine his love or indeed his lust which shews what furious lust they are prone to that are borne under this cold and dull Planet Saturne is old because of his slow motion and want of heat He hath a Sythe in his hand and a Serpent by him because he is a retrograde Planet Jupiter binds him deposes him casts him into hell and all this is but a figure of a conjunction depressing infringing or tempering his malignant influence But Iupiter does no such thing but rather frees and restores him and does that signifie nothing was not this benigne Planet now a meanes to help and forward his malignity But Saturne was foretold by an Oracle that his own sonne should depose him from his Kingdom What were divining Oracles before the Planets Or indeed are there not over the Starres that can foretell their fates as well as they can the fates of others In short the Golden age was under Saturnes raigne why then is he made so maleficall a Planet wheresoever he is predominant It would be long to note the like of Iupiter Mars Sol c. and after all such observation the question at last would return to this whether Mythology or Astrology the poeticall or the speculatory Fable serves most to make one another good or more significant 3. Of the strange uncouth improbable impossible ridiculous and superstitious causes grounds forms prescripts waies means and instruments whereby to acquire the Art procure the power and prepare unto the practice of Divinatory Magick and Astrologie MElampus Tiresias Thales and Apollonius Tyanaeus could understand the voyce or language of Birds The latter of them sitting among his friends seeing
then or their complement of fate 14. Whether in the series both of fate and of fortune although two contraries Astrologers have not delivered the same order and connexion of causes as the stars tempers manners actions events or else what difference doe they make between them Nay wherefore doe the same Authors speak of fate and fortune so promiscuously and indiscriminately especially in their prognosticating or predicting way Is it not because they are not able to distinguish them Or is it not because they are conscious of a fortuitousness of event even in their strictest fatality 15. Whether in the series of fatall causes the effect doth follow the universall indefinite equivocall and remote or else the univocall proximate specificall and particular cause And which of these is that which doth determine and distinguish the effect Does not a man generate a man and a Beast a Beast what ever the position of the stars be Those that have been borne in the same region at the same moment under the same position have they all been the same nay how divers have they been for all that in their ingenies their fortunes and fates And why so but because they have taken their severall affections and inclinations from their particular causes 16. As for second causes means agents instruments seeing God Almighty makes use of them to bring his own purposes to pass not out of any defect or necessity but to make his own efficiency the more perceptible Yee seeing he oft times renders the most noble and convenient means ineffectuall and uses the meanest and unaptest of them to the producing of very eminent effects Why then should we be bound to lurke at that order which God himself observes not why should our faith be taught to respect or rest upon the middle things in a prejudice to that providence which is the absolute beginning and end of all 17. Whether the second causes be not ordained as the remedies rather than as the means of fate or fortune providence it self that has determined such an accident or event has it not also ordained second means to help and relieve in such a case wherfore are the creatures and their offices created to such ends if they be not to be used to such ends for which they were created what ever the fate or fortune be is there not a naturall Law imprest in every creature to labour for the conservation of it self both in its being and well being To what end hath God given men a mind will reason affections counsell deliberation science art observation experiment means instruments c. but as well prudently and diligently to discern procure fortify prevent remedy as thankfully to accept or humbly to submit Hath not the Spirit of God secretly and sweetly suggested to his dearest children in their sudden and extraordinary perils and perplexities even present advices and succours besides the inward consolations and confirmations of his grace yea is not this one cause why men are kept so ignorant of future accidents and of their utmost issues after that they are already happened that men might not only prepare for them but make use of such means as God himself hath prepared against them Otherwise should they not tempt God in a neglect of them 18. Whether there be not in the whole course of nature in the universall world and especially throughout the whole Church of Christ farre more effectuall causes means orders connexions rules guides guards helpes of life of health peace libertie society c. for counsell actions passions accidents events than the coelestiall bodies can possibly be ought these then to be respected more than all they or yet in comparison to them 19. Who is able to bring into one series or can reconcile to truth the old Philosophicall opinions about the exercise or execution of Fate by second causes As whether by Angels Spirits Geniusses Demons Devills by the Soul of the world by the Souls of men by the totall subservience of Nature by the motions and influences of the Starres and caelestiall bodies by sensible agents by artificiall instruments yea and by very accidents and cafualties Christians know and acknowledge all these creatures to be the ministers or instruments of providence The Angells doing his will are the more eminent ministers both of his mercies and judgements administring not only in temporalls and in spiritualls but likewise to eternalls And if it be so as Philosophie sayes that they are the Intelligencies that move the caelestiall orbes then have they an ordination over the administration of the Starres The Devills are not only permitted but wisely and justly used in the execution of temptations tryalls judgements But how comes in Fate and Fortune who can tell unlesse they intrude among the Devills and be indeed of their foysting in As for the heavenly bodyes they are to be confest as of Gods ordination and employment in their order light motions and prodigious appearances But he makes speciall use of mens reason understanding wills affections memories counsells deliberations policies vocations societies arts artifices Lawes Customes actions and experiments in the government of the world and yet more especially their gifts graces duties offices fervices in the governing of his Church Last of all come in the whole hoste of creatures to act here as he hath ordained Now what fatation or fatall necessitation to man among all these Angels or Devills can but inject into the mind they cannot compell no nor yet incline the will That 's only for the infinite power of God himself to doo men as to naturall civill and morall acts are still actors in their own liberty As for bodyes Coelestiall or terrestriall they work directly but upon bodyes only and the terrestriall are held and found to be the more proximately particularly and sensibly disposing Besides the friendship and hatred the complyance and adversness of men is not the service or disservice of the brute creature the vertue or venome of an herb or minerall yea the defence or offence of a sword a knise a spear a gun a club c. are not all these more sensibly apprehended to be more neerly advantagious or prejudiciall to health or sicknesse riches or poverty honour or disgrace prosperity and adversity life or death than are all the joynt benevolences or malevolencies of the fatall Starres If therefore a fatidicall prognostication may be made from the Caelestiall why not rather from the terrestriall motions 20. Whether Fate be above the Starres as their governour or else under them as their minister If above them why make they the starres to be the causes of fate For so they must needs be superiour to it If under them how then are the starres themselves subject to fate for so they must needs be inferiour How then should the starres dispose of others fate that are not able to dispose of their own Is it for creatures terrestriall or caelestiall to perform that to others which they are not able to
or assented to by any either ignorantly or affectedly without great danger of being seduced and infected if not with the Sorcery yet with the superstition of the Art Let a man but well examine himself and observe others and he needs no Oedipus his own observation and experiment will soon teach him to resolve the case CHAP. XX. From the Ominatings of vain observation 1. WHether the superstition of vain observation and the more superstitious ominations thereupon have not been occasioned and increased by the prognostications predictions and divinations of Magick and Astrologie For besides the suggestions of Satan himself where is the source and root of all such vanity and superstition at least the imitation and example to be found save in those Arts and speculations that teach to observe creatures images figures signes and accidents for constellational and as they call them second stars and so to ominate and presage upon them either as touching themselves or others As namely to observe dayes for lucky or unlucky either to travail sail fight build marry plant sow buy sell or begin any businesse in to bode good or bad luck fortune successe from the rising up on the right or left side from lifting the left leg over the threshold at first going out of doors From putting on the hose uneven or a crosse and the shooe upon the wrong foot Item The Band standing awry the going abroad without his girdle on the bursting of the shooe latchet the tingling of the ear the itching of the eye the glowing of the cheek the bleeding of the nose the stammering in the beginning of a speech the stumbling as first going about an enterprise the meeting a begger or a Priest the first in a morning the meeting of a Virgin or a Harlot first the running in of a child betwixt two friends the justling one another at unawares one treading upon anothers toes to meet one fasting that is lame or defective in any member to wash in the same water after another to be over merry on a suddain to be given to sighing and know no cause why from the dreaming of gold silver eggs gardens weddings dead men dung c. From the snorting in sleep from the sneezing at meat the spilling of the wine the overturning of the salt the dogs howling the cats licking themselves the swine grunting the cocks crowing unseasonably the pyes chattering about the house the owles scritching the swallows falling down the chymney the crickets chirping behind the chimney stock or creeping upon the foot-pace A hare crossing the way a crow lighting on the right hand or on the left To collect or predict mens manners and fortunes by their names or the Anagram upon the name or the allusion to the name or the numbers in the name c. Who can reckon up all the vain observations and superstitious ominations of several Nations persons sexes ages conditions and occupations of men And what hope is there it should be otherwise while such artifices and practises are tolerated which teach to observe them from signal constellations and Magical operations 2. Whether the vain observation of vain dreams proceed not from the vain dream and phantastical of the coelestial influences upon the phantastick spirit For do they not say That as the coelestial influxes upon corporal matter produce diverse forms so from the same influxes upon the phantastical power which is organical phantasms are impressed by a coelestial disposition consentaneous to the producing of any effect especially in dreams because the minde is then more freed from corporeal and external cares or troubles and so more freely receives those divine influxes Whence it comes to passe that many things are made known to sleeping men in dreams which are hid to the waking And if this be their chief reason whereby they would reconcile an opinion of truth to Dreams why are they not agreed among themselves of the causes yea of the sydereal causes of them One will have the Intelligence that moves the Moon to cause them by the means of its light whereby mens phantasies are irradiated while they sleep Others refer them to the influxes of the superiors yet by the means of certain species whereby they continually flow from Heaven Another will have them to depend upon the powers of the soule the influxes of the Heavens together with certain images or resemblances whether of fantasie or configuration Others will have them wholly caused by their constellations And if they would bring in the Devil among the rest as some of them have confest he is not to be kept out they should finde him to be the greatest cause of all especially of the vain observation of them and superstitious omination upon them Who will deny that there may be some observation of some dreams and some interpretation made upon them as touching either the health or sicknesse of the body the vertuous or vitious inclinations and affections of the minde yea and though rarely and extraordinarily for the caution and encouragement as touching some special actions and events But I demand of Magical and Astrological men not so much whether there be one common rule to all for the interpretation of dreams As whether this taught by themselves be either a second cause of dreams or a safe rule to interpret them viz. That dreams are more efficacious when the Moon over-runs that signe which was in the ninth number of the Nativity or revolution of that yeer or in the ninth signe from the signe of perfection For it is a most true and certain divination neither doth it proceed from nature or humane arts but from purified minds by divine inspiration They shall do well not onely by true reason to resolve us fully of the truth they speak but also in good sense of the terms they speak withal 3. Whether the vain observations and superstitious nay ridiculous ominations of Physiognomie had ever been so vulgarly taken up but by reason of Magick and Astrologie For without Physiognomy coelestial to what purpose is Physiognomy terrestrial Do they not gather the Physiognomie of Elements from stars and starry influences or dispositions And the physiognomy of Minerals Gemmes and Stones from starry signatures and figures The Physiognomie of Herbs and Plants from the stars and Planets And from their natures and influences yea from their signatures and figure and so conclude their vertues of sympathie and antipathie to be accordingly The Physiognomie of Beasts Birds Fishes still from starry signatures and dispositions Yea and the Physiognomie of Man his powers and parts from starry temperaments and planetary inclinations Nay do they not call these kinds of impression second stars and so prefer them in their Physiognomical ominating or divining and thus not conjecturing onely upon mens manners and fortunes but defining Herereupon that I may proceed in their own order are subtilly obtruded upon the simple world these particular observations and ominations so vain superstitious ridiculous even to the judgement of the
That long and lean toes signe rude and unwise short and thick toes rash and heady toes that clinch together signe covetous and luxurious toes that start asunder signe light and loquacious Oh! Is not this a rare and profound art fit for none but Gipsies and Juglers to professe that teaches to judge of men as men judge of horses by their shape and making or as country swayns estimate their cattle by their horn and hide and hoof 4. As Metoposcopie or the inspecting of the front or forehead together with other parts of Physiognomie boasts it self for the Scholler so whether Chiremancy or Palmestry the inspecting of the hand or palme may not be accounted for a mistresse in observating and ominating Magick and Astrologie Why distinguish they betwixt Chiromancy Physical and Astrological As it physical conjectures were not enough there must also be Astrological divination And to this purpose what fictitious appellations of Minuts and Lines to be reckoned according to the number and explained according to the nature of the Planets What a Chyroscopical horoscope or a Planetarian Manual of jugling legerdemain and superstitious imposture From the Magical characters of the heavens in the hand what Astrological prognostications or ominations not of corporal motions and temper and not onely of civil actions and events but even of spiritual affections and manners Is it by the help of art that they here probably conjecture Nay is it not by diabolical instinct that they here peremptorily vaticinate or ominate of long life short life marriage single life fortunity infortunity vertue and vice Yet for all that what 's here that is not as vainly observed and as ridiculously ominated and portended as in any other part of Physiognomie As a great thick hand signes one not onely strong but stout a little slender hand one not onely weak but timerous a long hand and long fingers betoken a man not onely apt for mechanical artifice but liberally ingenious but those short on the contrary note a foole and fit for not hing an hard brawny hand signes dull and rude a soft hand witty but effeminate an hairy hand luxurious long joynts signe generous yet if they be thick withal not so ingenious the often clapping and folding of the hands note covetous and their much moving in speech loquacious an ambidexter is noted for ireful crafty injurious short and fat fingers mark a man out for intemperate and silly but long and leane for witty if his fingers crook upward that shewes him liberal if downward niggardly the lines spreading at the bottom joynt of the thumb signe contentious the line above the middle of the thumbe if it meet round about portends a hanging destiny many lines transverse upon the last joynt of the forefinger note riches by heirdome and right lines there are a note of a jovial nature lines in the points of the middle finger like a gridiron note a melancholly wit and unhappy if the signe on the little finger be conspicuous they note a good wit and eloquent but the contrary if obscure equal lines upon the first joynt of the ring finger are marks of an happy wit long nayles and crooked signe one brutish ravenous unchaste very short nails pale and sharp shew him false subtile beguiling and so round nails libidinous but nails broad plain thin white and reddish are the tokens of a very good wit I say no more but could they respect the heart as well as the hand and not the substance but the qualities of it they might learn to speak the words of truth and sobernesse 5. Which way go the Physiognomists Metoposcopists and Chiromantists to work for all this observation and omination of theirs but either as they pretend from the cause to the effect And how is that but first judging and pronouncing the man or the member to be Saturnine Jovial Martial Solar Venereal Mercurial Lunar Or else from the effect to the cause as they say by collecting their horoscope from the habitude of the body And thus what do they but trifle and delude which way they please by inspections observations ominations predictions of manners and fortunes to the great dishonour of God and reproach of Nature were it not that their art is proved to be an absurd imposture both by reason experience vertue and Grace For what can they say but that passions and affections may break forth and shew themselves in the alterations of some outward parts What then Because they may do so in some parts will they therefore make all to be signifying and signing Nay and even in those parts where those eruptions or significations are it is but upon a present provocation will they then make such collections and presagitions by them as if they were habitually seated there But I am weary of these frivolous Artists I will therefore only turn them over to their own fautors who tell them plainly that it is not necessary nor of any rational consecution that the condition manners and studies and institutes of mans nature together with the propensions and agitations of his minde should be accommodated to external marks neither yet to be measured by any signal lineaments of his body Because a man may conceive and agitate many things inwardly in his minde whereof there is not the least shew or appearance outwardly in his body And because a man may be of an enormous body and distorted members and neverthelesse possesse a minde excellent in all good culture and on the contrary be of a decent and compleat frame or shape and yet of manners ugly and ill-favoured enough And that there is not the least reason nor any rule of truth for these their conjectures observations and ominations neither are they agreed among themselves about their own absurd figments And therefore it is to be suspected that these nugacious kinds of men do onely dote through the instinct of the devil drawing them from errour into superstition and from that into infidelity 6. Whether Augurizing auspicating and aruspicinating and all such heathenish observations and ominations were not founded upon Magick and Astrologie For not onely these descended from the Chaldeans to the Greeks and from them to the Hetrurians and from them to the Latines But there had never been very like neither faith in nor practise of any such had not the Artists taught that there are certain lights of praesagition descending from the coelestial bodies upon all inferiour creatures as certain signes in their motion site gesture flight voice colour meat c. So that omination or divination may well be made from the similitude and convenience betwixt them and the stars For beasts and birds their parts and entrails their flyings and cryings c. How can these considered onely in themselves be causes of future events Yea how can they be so much as signes Unlesse they be taken as effects of some other causes that may cause or signe future things And what can they be but the coelestial motions And
therefore they must prenuntiate future events in their conformity to the coelestial bodies and subjection to the disposition of the stars So that thus it is that they are brought to presage besides out of a natural instinct such things as may concern themselvs as in storms and showers out of a preternatural and astral disposition such ominous accidents as may befal others To have observed an old Augur seated on the top of his tower the ayre being cleer and cloudlesse with his Lituus in his hand quartering out the regions of the heavens c. who would not have taken him to have been an Astrologer And who would not take our Astrologers to be Augurs and Auspicinators that can fancy no more apt and comparable motion of the stars then that the stars flit and hover in the heavens just as the birds flie and flutter in the ayre 7. Whether the Cabalistical art was not the tradition of Rabbinish Magicians and Astrologers And what a shame is it that Magicians themselves should tell us that although the art be old yet the name and appellation is but of later invention and not known till imposed by and among Christians But it is well that they themselves will acknowledge it to be a certain Theurgical Magick and nothing else but a meer rapsodie of superstition a play of allegories and speculation of idle brains And indeed who can think otherwise of it When they teach that he who is expert in this Cabalistical Magick of names numbers letters characters symbols figures elements lines points accents spirits and other minute things all significative of the profoundest secrets he shal foreknow and foretel things future have power over Angels and Divels command whole nature make all things obey him as he will work miracles rule the heavens make the Sun stand still and go back divide the Sea dry up Rivers remove mountains raise the dead c. and all this at his own will and with lesse then a word 8. Whether the paganish Oracles were not founded upon Magick and Astrology or by Magicians and Astrologers And whether it be not confest by them that they could not ominate or give answer because the stars made not way for them 9. Whether the art called the Art Notorie had ever been so notorious but for Magick and Astrologie A notorious art indeed and worthy to be noted with a black coal or a piece of the blackest art for all the white pretext Which is to attain unto science or knowledge not onely of things natural and moral but spiritual and divine by inspection of certain figures and characters and prolation of certain unknown words yea and by some pact solemn or secret with the devil not without the vain observations of certain superstitious acts and ceremonies in fasting prayers confessions humiliations invocations adorations upon certain days of the new Moon about Sun rising either in Churches houses barns fields or woods And so start upon a suddain by some inspiration or insused suggestion of an evil spirit prompting the mouth to speak like a Parrot but not enlightning the mind to apprehend or understand a preacher a teacher an expounder a prophesier predictor wiseman artist and that without any study labor hearing reading conference or other ordinary way of acquisite learning And so to boast himself illuminated and instructed like any Prophet Apostle or Angel of God And now it is agreed among themselves their Art shall no more be called the Notorious for in truth they neither conceive what they say while they are uttering nor remember it after they have uttered nor are able to give any reason of their faith or science that is in them or comes from them but the art Spiritual the Angelical yea the Pauline art For they are now gotten beyond Solomons way of wisdome and have already attained to revelation after an extatick and enthusiastick manner not unlike nay not unequal to that of Paul himself when he was wrapt into the third heavens Of this Diabolical Magical Necromantical Sortilegious Fanatical Art or injection fame is common as concerning a young man at this day in our neighbouring Country which I but onely intimate from the generall report as not being particularly informed thereof Onely I would ask of our Magical Planetarians what is the reason that they are so furious for the rooting out of the Ministry Is it not because they would set up others in their stead according to this their own Art of Ordination 10. Whether Alchymie that enticing yet nice harlot had made so many Fooles and Beggers had she not clothed or painted her selfe with such Astrological phrases and Magical practices But I let this Kitchin Magick or Chimney Astrology passe The sweltring drudges and smoaky scullions of it if they may not bring in new fewel to the fire are soon taught by their past observed folly to ominate their own late repentance But if they will obstinately persist in hope to sell their smoak let others beware how they buy it too dear 11. Whether Pericepts Amulets Praefiseinals Phylacteries Niceteries Ligatures Suspensions Charmes and Spels had ever been used applyed or carried about but for Magick and Astrologie Their supposed efficacy in curing diseases and preventing of perils being taught from their fabrication configuration and confection under such and such sydereal aspects conjunctions constellations 12. Whether many of the fantastick errors and opinions concerning the coming of Antichrist of the thousand yeers of the end of the world and of the day of judgement have not at least been renovated and promoted by Astrologers and Magigicians For these have been suspected by their friends such is their arted fury for dropping into enthusiastical and fanatical prophecies and predictions And we know they have undertaken to determine the time of the worlds durance and to foretel the day of judgement from the stars and were they but well interrogated about the other two surely their all-seeing Art would not sit out CHAP. XXI From the singularity of Prophecy 1. WHether as it hath been a great pretext of humane curiosity so it hath not been a great defect of humane incuriousnesse in not discerning divine Prophecy but confounding it promiscuously and synonymously with other prophane names and mysteries As Divination vaticination praenotion omination ariolation praesagition praediction prognostication conjectation c All which tearms are either of a bad acceptation or not good save onely in a civil sense and that but as touching some particulars onely whereas Prophecy simply is alwayes taken in the best Part neither is the act of prophecying nor the appellation of a Prophet attributed to any the whole Scriptures throughout that are not called and approved of God Unlesse it be so ironically as that the context yea and the very adjuncts set forth a plain note of difference that they are only so called from their own presumption or else from a popular repute 2. Whether these sundry differences have not been observed concluded confessed betwixt divine
the Sun a new Eclipse at his death Such a star and such an Eclipse as were miracles in their nature site motion portent to all other stars and Eclipses Such a star and such an Eclipse as were the mysteries of all other stars and Eclipses Set apart to signifie his power in Heaven at the greatest instants of his infirmity upon earth Thus they testified of him and yet was not among these Miracles nor mighty works that were wrought by him 10 Whether Miracles may be wrought out of the Church Although we make not the power of working miracles to be the perpetual note of Gods Church yet we determine the Church to be the proper seat of them And in determining we do thus distinguish That God may be pleased to work miracles all the world over and that by his Angles as his Ministers in the Government thereof but employs not men to that purpose save onely within his Church And do distinguish again that privative miracles or those of wrath and judgment may be wrought out of the Church but not positive or those of Grace and mercy And our reasons are 1. Because the main end of working Miracles is for the plantation and confirmation of the Gospel the truth of Gods word and that cannot be without the Church 2. The power of working Miracles is from a promise and that belongs to the Church alone 3. In a Miracle is considerable not so much the evident effect as the secret intent and this consideration is onely for the faithful in the Church 4. The truth of the word is not to be measured by miracles but the truth of miracles by the Word and where is that but in the Church 5. Miracles tend as to the glory of God so to the edification of the Godly and who looks for that or them out of Gods Church 6. Satans stupendous prodigies are mostly wrought out of the Church but Gods wonderful miracles within it 7. Though it hath been said that miracles were intended for Infidels yet were they not effected but by believers and by believers either to convince or to convert those Infidels 11. Whether wicked men and reprobates may be workers of miracles Not by Angelical assistance not by diabolical confederation not by the secret of Nature not by the study of Art but by divine dispensation they may 1. Because God may be pleased to employ them to this purpose and yet give them no more but a faith of miracles which is common to reprobates 2. Because that of miracles is a gift not simply making accepted but may be given onely for others sakes 3. God hath wrought miracles by dead instruments and why not by men of a dead faith and dead in trespasses and sinnes 4. Wicked men may be used in the working of miracles for a testimony of Gods truth yet not in a manifestation of their own graces 5. Bad men have been imployed in working of miracles that good men might not be proud or overweening of common gifts 6. The working of miracles is not appropriated to godly men lest ordinary Graces might be undervalued and weak Christians might take scandal and despair in their defect of the extraordinary gift 12. Wherein differ true and false miracles or divine and diabolical Theological and magical 1. The one kind are wrought by God by Angels Prophets Apostles and sometimes by the Saints the other not but by devils magicians Juglers ungodly men 2. The one are solid and real in effect the other are phantasmatical and praestigiously deceiveing the sense 3. The one God freely calls to do the other are not done but by tempting both God and the Devil 4. The one are serious and upon occasions of importance the other are ludicrous and serve to make vain men sport 5. The one tend to confirm the Church the other to seduce from it 6. The one are liberal the other mercenary 7. The one profitable the other pernicious 8. The one make humble and modest the other arrogant and full of ostentation 9. The one serves to instruct the other onely to astonish 10. The one are wrought with devout Prayer Supplication Thanksgiving the other by superstitious imprecation adjuration incantation with many ridiculous signes and execrable ceremonies nothing pertaining to the producing of the effect And thus they differ in their Authors instruments dignity quality duration utility end and effect 13. Whether Magicians Conjurers Inchanters Witches c work not their miracles or rather signes wonders prodigies portents by the devils means It is affirmed that they do so for these reasons 1. Because they do them not by God Angels Nature or Art as appears sufficiently by what hath been said already and therefore they must needs do them by the devil 2. Because they operate upon a compact which is evident in that invocation adoration sacrifice immolation c. is hereunto required 3. Because they operate by idolatrous superstitious sorcerous execrable ridiculous signes rites and ceremonies 4. Because they secretly invoke although they outwardly would seem to command which imploration and imperiousnesse yea and dissimulation between both these is to God and good Angels abominable 5. Because their Prayers and preparations are blaspheming railing execrating threatning prophane superstitious absurd ridiculous which neither God nor good Angel can indure 6. Because they seek either to allure or compel their operating power by things sensible 7. Because the fact exceeding Natures order and Arts efficacy yet there can be no reasonable cause why such an effect should be ascribed either to God or good Angels 8. Because the effect is by them ascribed to times places figures characters rites ceremonies c. 9. Because there are used hereunto words besides names of God and Angels barbarous unknown insignificant incoherent apocryphal superstitious sorcerous detorted absurd ridiculous c. 10. Because they make use of means unlawful unapt and not ordained to such a purpose 11. Because they do their feats upon vain and light occasions 12. Because they effect that or seem so to do at a distance which the causes themselves could not naturally do were they proximately applyed 13. Because their miracles or wonders are not wrought but at certain times in certain places and by certain means as under such constellations by such configurations by such animal parts stones herbs preparations confections c. 14. Because they seem to make many cautions in the preparation which they violate in the execution As they caution to cleannesse chastity temperance sobriety justice charity c. yet the exercise is wholly of and to the contrary 15. Because they are not onely ungodly men that do them but they do them for wicked ends As idolatry murder theft covetousnesse lusts pride ambition vain-glory c. 16. Because if there be any truth or reality of extraordinary effect either through natures secret disposition or Arts studious operation yet diabolical suggestion intervenes and prompts the instruments to mingle many vanities and fallacies of signes and ceremonies
not plainly and plentifully discovered and acknowledged the vanity and impiety of Magick and Astrology And whether it be not an Argument irrefragable against an Art or operation whenas the Arch-Artists are so far convinc't as to confesse the pravity and obliquity thereof themselves For who can more truly and fully set them forth then they that have given themselves over to study and practise them How many things of old and of late have been spoken either through a spirit of recantation a conscience of conviction or a sury of exclamation by magicians against Magick and by Astrologers against Astrology Hear what one of them saith both against himself and all the rest of what kind or sort soever Whatsoever things have here already and shall afterward be said by me I would not have any one assent to them nor shal I my self any further then they shall be approved of by the unit versal Church and the Congregation of the faithful Magicians and those who were the authors of this Art amongst the Antients have been Chaldeans Aegyptians Assyrians Persians and Arabians all whose Religion was perverse and polluted idolatry We must very much take heed lest we should permit their errors to war against the grounds of the Catholike Religion For this was blasphemous and subject to the curse and I also should be a blasphemer if I should not admonish you of these things in this science Wheresoever therefore you shall find these things written by us know that these things are onely related out of other Authors and not put down by us for truth but for a probable conjecture which is allyed to truth and an instruction for imitation in those things that are true Of Magick I wrote whilst I was very young three large books which I called Of Occult Philosophie in which what was then through the curiosity of my youth erroneous I now being more advised am willing to have retracted by this Recantation For I have heretofore spent very much time and cost in these vanities At length I grew so wise as to understand how and by what reasons I was bound to dehort others from this destruction For whosoever do not in the truth nor in the power of God but in the delusions of Devils according to the operation of theevil spirits presume to divine and prophecy and by magical vanilies exorcisms inchantments love-potions allurements and other devilish works and deceits of Idolatry exorcising prestigious things and making ostentation of phantasms boasting themselves to work miracles presently vanishing all these with Jannes and Iambres and Simon Magus shall be destinated to the torments of eternal fire The antient Philosophers teach us to know the nature of the genius of every man by stars their influx and aspects which are potent in the nativity of any one but with instructions so diverse and differing amongst themselves that it is much disficult to understand the mysteries of the Heavens by their directions c. Cicers following the stoicks affirms that the foreknowing of future things belongs onely to the Gods And Ptolomie the Astrologer saith that they onely that are inspired with a deity foretel particular things To them Peter the Apostle consents saying Prophesying is not made according to the will of man but holy men spake as they were moved by the Holy Ghost Take heed that you be not deceived by them that are deceived Neither can the great reading of books direct you here since they are but as riddles How great writings are there made of the irresistible power of magical Art of the Prodigious Images of Astrologers of the monstrous transmutations of Alchimists of the blessed stone by which Mydas-like all mettals that were touched were presently transmuted into Gold or Silver All which are found vain fictitious and false c. Whatsoever the monstrous Mathematicians the prodigious magicians the envious Alchymists and bewitching Necremancers can do by spirits See where their Faith is placed where their hope is reposed who endeavour to subject the Elements Heavens Fate Nature Providence God and all things to the command of one Magician and seek for the preservation of a kingdom from Devils the enemies of publike preservation Saying in their heart with Ochozias there is not a God in Israel let us go and consult Beelzebub the God of Achron c. Are they not delivered over to a reprobate sense who desire the certainty of secret counsels from the Devil the father of lies and hope for victory elsewhere then from the Lord of Hosts All these ungodly follies are wont to bring destruction to the admirers thereof to which truly they who especially confide are made the most unfortunate of all men Surely it is unknown to these Fools and Slaves of the Devil for to finde out things to come and to pronounce truth concerning those things which hang over our heads and are occult and from heaven portended unto men and to effect things which exceed the common course of Nature c. O Fools and wicked Who by these Arts would establish a kingdom by which formerly most potent Empires have fallen and have been utterly overthrown It is now time to speak of the Mathematical disciplines which are reputed to be the most certain of all other and yet they all consist not but in the opinions of their own Doctors to whom much faith is given who also have erred in them not a little Which Alhumasar one of them attests to us saying that the Antients even since Aristotles time have not plainly known the Mathematicks For seeing all these Arts are chiefly conversant about the spherical or round whether figure or number or motion they are forced at length to confesse that a perfect round or spherical is no where to be found neither according to Art nor according to Nature And these disciplines although they have caused heresies in the Church few or none yet as Augustine saith they nothing pertain to salvation but rather induce to errour and recall from God and as Hierome saith are not sciences of piety This Arithmetick vaine and superstitious hath brought forth Geomancy and divination and cogging dicing or chancing and whatsoever is of that sort of sortilegious numerals Although almost all doe adopt Geomancy to Astrologie because of the like judiciall way and because they draw the power thereof not so much from number as motion Of this there have written among the Antients Haly among the moderne Gerardus Cremonensis Bartholomeus Parmensis and one Tundinus I also have written a certaine Geomancy farre different from that of others and yet not lesse superstitions and fallacious or if you will let me say not lesse lying then all the rest Neither do I think that to be passed over which the Pythagoricks did assert and which others think that Aristotle himselfe believed sc that the elements of Letters doe possesse their certain numbers out of which they did divine by the proper names of men the numbers of the letters of every one being collected
their course in lesse then an hundred forty foure yeeres Also Alpetragus himselfe thinks that there are in the Heavens various motions yet unknown to man which if it be so there may be Stars and bodies there to which those motions may agree which either men cannot discerne by reason of the exceeding altitude or no Arts as yet have by observation found out To which Phavorinus the Philosopher in Gellius assents in his oration against the Genethliacks It therefore remaines to conclude that no Astronomer as yet hath descended from Heaven who could teach us the inerrant motion truely and certainly Neither hath the true motion of Mars hitherto been known which also Johannes Regiomontanus complaines of in a certain Epistle to Blanchinus Also one Gulielmus de sancto Clodoaldo an excellent Astrologer hath left written the errour of the same motion in his observations two hundred yeers since and more and none of the latter hath hitherto corrected either him or it Moreover it is unpossible to finde out the true ingresse of the Sunne into the aequinoctiall points which Rabbi Levi proveth by many reasons But what should we speake of those that are found out since how the former have erred about them For many with Tebith have thought the greatest declination of the Sunne to be continually varied when neverthelesse it is alwaies carried in one measure Yet Ptolomy thought otherwise of it and it wat otherwise found out by Rabbi Levi Avenezra and Alphonsus In like manner concerning the motion of the Sunne and measure of the yeère they have found it otherwise then Ptolomy and Hipparchus have delivered Likewise as touching the motion of the Stage of the Sunne Ptolomy conceives one thing but Albategni and the rest another Moreover of the images and considerations of the fixed Stars the Indians have delivered their opinions after one manner the Aegyptians after another the Chaldeans another the Hebrews another the Arabians another Timotheus another Arsatilis another Hipparchus another Ptolemy another and the moderne writers another I passe by here to tell how they befoole themselves about the right and the left principle of the heavens concerning which St. Thomas Aquinas and Albertus the Almaine two superstitious divines while they seriously endeavoured to say something could finde nothing to say neither could any man certainly ever finde out any thing Moreover the Galaxia or the milkie circle what it is the Astrologers are yet ignorant of I also forbeare to lengthen my speech about the excentricks concentricks apicycles retrogradations trepidations accesses recesses raptures and other motions and circles of motions seeing all these are not are neither the workes of God nor of nature but monsters of the Mathematicians and trifles of Feigners derived from corrupt Philosophy and the Fables of Poets to which neverthelesse as it were to true things and created by God or established in nature these Masters are not ashamed to give so much Faith as to referre unto these trifling vanities as unto causes whatsoever things are done in these inferiours and say that those feined motions are the principles of all inferiour motions Such Astronomers as these Anaximenes his mayd hath opportunely castigated by a saying not to be despised for she using to walke abroad with her master Anaximenes who on a certain day going early out of his house to inspect the Starres while he was surely intent in looking up to the heavens he unmindsull of the places site fell suddenly into a ditch then said his mayd I wonder Master upon what reason you should perswade your selfe that you can foreknow such things as are in Heaven when as you cannot foresee those things that are before your own seet The same facetious passage is reported concerning Thales Milesius in like manner reproved by his hand mayd Tressa And it is not unlike to these that Tully saith The Astrologers while they are searching after the coastes of Heaven none of them perceives what is before his own feet I my selfe of a child have taken in this Art from my parents and further I have lost much time and labour in it at length I have learned that this whole art and every part of it leaves you no other foundation but meere toyes and figments of imagination And it now irketh and repenteth me of my labour lost heretofore and I did desire to bereave my selfe of all memory and use of it and had long since cast it out of my mind nor would I ever have reassumed it but that the violent intreaties of some potent ones who are wont sometimes to abuse great good wits to unworthy artifices had compelled me to fall upon it again yea and my own domesticall utility did perswade me that I ought sometimes to enjoy their folly and to observe them with trifles that so greatly coveted after trifles I truly say trifles for what else hath Astrologie but meere trifles of Poets and Fables and portentous figments with which they faine the heavens to be fully stored Neither doe any kind of men agree more together then Astrologers and Poets doe excepting that they dissent about Lucifer and Vesper the Poets affirming that on what day Lucifer appeares before the Sunne rising on the same day it followes the Sunne setting which almost all the Astrologers deny to be done besides those who place Venus above the Sunne because those Starres which are more remote from us they seem in their rising to rise sooner and in their setting to set later But this discord of Astrologers about the site of Stars and Planets had I not now remembred it I had passed it by in as much as it belongs not to Astrologers so much as Philosophers For Plato after the Moon places the second Sphere of the Sunne or the Sphere of the Sunne second c. the same doe the Aegyptians placing the Sunne betwixt the Moon and Mercury But Arebimedes and the Chaldaeans place the Sunne the fourth in order Anaximander Metrodorus Chius and Crates say that the Sunne is the supreame of all after which the Moon and beneath these the rest errant and inerrant Xenocrates thinks that all the Stars are moved in one and the same superficies and they discord no lesse about the magnitude and distance of the Sunne the Moon and the rest of the Stars Neither is there any constancy of opinion amongst them about the Celestials nor yet truth neither is that any marvell seeing the Heaven it selfe which they search is of all other most inconstant and most replenished with trifles and fables for the very Twelve signes and the rest of the Boreall and Australl images had never ascended up to heaven but by Fables And yet the Astrologers live by these Fables and impose them upon others and make a gain thereby But the Poats in the mean while the egregious inventors of them grow poore and hungry There remaines yet another species of Astrologie which they call the Divinatory or the Judiciary which treats of the revolutions of the yeers