by the most good and holiest men For C ham the son of Noah who as Cassianus reporteth was knowing not only in this Art but in all the seven Libral Sciences who having a fore-knowledg of the Universal Flood that he might preserve his attainments to after Ages engraved them in 14 Pillars seven of Brick to resist the injury of fire and seven of Brass to oppose the force of water all which others conceive were known to that just and holy man Noah and left by him to his sons So also Abraham that righteous man as Josephus reports was very much learned in these Arts more then any other in that Age if he did not abundantly exceed them all differing from the wisdom of after Times in this that he knew and acknowledged the true Cause and Giver of life and virtue to Nature and all natural things whereas others forgetting this adored the Instruments or second Causes and did attribute proper strength to the things themselves from which the effects were sensible which belongs to that Wisdom which being one and remaining in it self can do all things and reneweth all And Eupolemon doth affirm That Abraham the holiest and wisest of men did first teach the Chaldeans then the Phenitians and lastly the Egyptian Priests Astrology and Divine Knowledg and that he did as Philo saith diligently contemplate the Heavens which the Scripture seemeth to hint out in the promise of God to him concerning the multiplicity of his Seed So also that good man Jacob understood that the Sun in the dream of Joseph had signification of himself and that the Moon was meant his wife and the eleven Stars his sons Also Job that just man was versed in the knowledg of the stars where he denominateth the names of Arturus Orion and Pleiades and also the divisions of the Heavens and Earth in those words and the Climates of the South so that when God pleaded his own Power and Greatness he useth the same Stars or Constellations to convince Job with and also doth declare their Influence upon the Elementary Properties for saith he Canst thou restrain the sweet Influence of the Pleiades or unloose the bands of Orion Canst thou guide Arturus and his sons What the product of their Influence there meant let all Commenters declare and all such as have received a prejudice against this lawful Art contemplate in their minds So likewise Moses a man of God was versed excellently in all the learning of the Egyptians who were a people that were most rare in the knowledg of these Arts more then any other Nations whatsoever So Daniel and the three Children it is said That the King found them ten times better then all the Magicians and Astrologers that were in his Realm which had they not been knowing in both those Sciences they would not have been compared with them for always a wise man maketh comparisons in things of a like nature and how unreasonable and unjust would the Decree have been that Daniel and his fellows should have been slain with the rest of the Wise men of Babel had not they been Professors of the same Sciences For the Scripture saith That the Decree went forth that the Wise men should be slain and they sought after Daniel and his fellows to slay them with the rest And Solomon the wisest of men was excellently acquainted with the natural virtues of things also in their operations and effects with their several Times and Seasons for to every action and thing there is a time appointed by the infinite Wisdom and Fore-knowledg of the first Cause the which time and season in reference to means and event is either good or evil not that there is any evil in Time it self but in respect of those many effects that are by certain means to be produced for all things and actions are manifested in their due times and seasons so that all things follow in their kind each other by a certain eternal continuity and in this regard Time comes to be termed good or evil For this is clear that all creatures have their seasons of beginning of life motion strength c. but not all at one and the same time So in the Heavens all things and actions which are to be brought to pass here below are not conceived in the minds of the Celestial Souls at one and the same time but answerable to those times and seasons in the which they are to be manifested here in this inferior world and therefore for any to expect to have a demonstration from the Heavens of future events before their season shall and must acknowledg that he looked for it in an evil time And thus have I given thee Ingenuous Reader an Impartial Account of the Lawfulness of both these Arts which is the present apprehension that I have of them according to that small measure of knowledg that I have attained to in my private study which is but as it were of yesterday and the first of this nature that I ever attempted to commit to writing which indeed was drawn from me by the importunity of some private friends who are well-wishers to these excellent Arts though but secretly for their own private Exercise and Recreation for my own part did I but apprehend upon a real Experiment that there were in the true and substantial Grounds of this Art any evil and Diabolical Incumbrance I would be the first that should according to my weak abilities manifest it to the world for I am one that as to any Art am not so taken with a blind affection that to conclude it to be absolute and lawful for my affection sake but can and will refrain the Study of any Art or Science of the which my Reason and Experiment is convinced to be unlawful and not convenient for a Christians Exercise I profess I had not appeared in Print had not that small Pamphlet been so long without an Answer and though it doth not contain any solid Argument against either of these Arts yet such is the fond prejudice that many in England hath taken against them that they are ready to conclude that it is indeed so as that Book reports and also that I might draw forth some more able then my self to vindicate these Arts and it is very probable that which I have done toward that end may find censures from many Some may call me a Star-gazer I tell thee whatsoever thou art I can see thy folly and ignorance in the least star and thy great Creators Glory in the smallest beam Others may say That of a Christian I am become a Disciple to Plato I profess I cannot see one seat in his School for thy ignorance whose common Precepts were more divine then thy best Profession and such as thou who termest thy self a Christian not capable to receive And for my self I desire truly to be Philosopher in the right knowledg of the Cause of Causes to be a Platonick in a true apprehension of the Angelical and Intelectual World to be a Star-gazer so that I may really contemplate the Heavens and Celestial Bodies to be a Stoick to attain a great measure of Patience to be a Hermet as to the incombrances of the world and yet to be a Christian in the true reception of the benefit of my Saviours Passion which is the way for me to my Perfection And therefore to all you Students in Magick and Astrology see that you walk humbly with your God be not proud of your attainments for you have received them have a good Conscience in your walkings toward men so shall you be more able to operate truly in these Arts labour to reduce your spirits into the form likeness of those Celestial Powers and then you may receive divine Power and Virtue from them and study to know thy Creator in all those abundance of Creatures that thou seest scattered up and down in the world in which more or less of his Glory and Brightness doth reside and then how happy wilt thou be Let not Covetousness oversway thy Judgment and then both these Arts will be Honorable in spight of all Opposers This is all that I have to write as to this present Treatise and so subscribe my self to be Thine H. W. From my private Chamber in London the nineth of Novemb. 1650. FINIS
Magick Astrology VINDICATED From those False Aspersions and Calumnies which the Ignorance of some hath cast upon them In which is contained true Definitions of the said Arts and the Justification of their Practise proved by the Authority of Scripture and the Experience of Ancient and Modern Authors With Observations from several remarkable Conjunctions and Apparitions As those Three Suns that appeared before the Kings Death c. Impartially communicated for the Publique Good By HARDICK WARREN A Well-wisher to the most secret Occult Arts and Learning LONDON Printed J. M. for N. Brook at the Angel in Cornhill 1651. To the Author Mr H. W. WHen Reason Fancy Wit and Grace In tender years take each their place These make the man all these I see Coneur in this thy Book and thee Dear Friend I 'le vow thy Book I must call Not Sublunary but Celestial For sure th' Intelligences mov'd thy Brain And were the Primum Mobile of thy strain Thy Star a glorious Sun and gives more light Then can b' obscur'd by foulest Envies spight And for thy Book the praise it gets of mine Is only this it 's excellent good and thine By W. A. COme Carping Momus spend thy spleen in vain Pour out thy Envy like the Ocean main And see if thou canst crown the Hystery Of this small Piece with its Divinity And Natures purest Workings which I own With the first Cause all which is clearly shown In this same Book all which appears to me In the pure Art of Magick and Astrologie So it shall have my serious approbation I have the Book but it my admiration By J. R. To the Reader Courteous Reader THou art in this following Treatise though but small informed with the substantial Grounds of those almost infinite Arts to wit of Magick and Astrology both which by reason of a fatal deprivation of these latter times and the most of men have fallen under the most detestable Notions that it were possible to brand them withall the which did arise by reason of those many wicked and abominable Practises of some men whose whole Soul hath been let forth to its Liberty to converse with the Reprobate Powers of Darkness whose Diabolical Practises have been by them shrouded under the Name of Magick and Astrology when as indeed they have not in the least measure been acquainted with the true knowledg either of the Creator or of those most glorious results of his wisdom and power in those many excellent Creatures which are the Images of his Glory and in the which more then the most of men are acquainted with he takes pleasure to be conversant for his delight is in the inhabitable parts of the Earth and his chief Recreation if I may so speak without offence amongst the poor degenerate Sons of men whose love is such that he hath in a most condescending way wrapped himself about with the whole Creation that none might be ignorant of his Excellency and in this way many of those Hermitick Spirits who renounced the vain beauty of the meanest of the Appearances of the World came to have those most excellent and admirable Manifestations which produce admiration in me when I consider that we who profess our selves to know and to converse with our God in a more immediate way yet come short of some of those holy Souls who were ignorant of all but this indwelling of the first Cause in the creature But I must expect and that from those that are not a little learned in their own Opinion and no lesse knowing in the Mysteries of God in their conceits to be all to be Devil'd for my labour in this work but to such I say that their gross Ignorance shall be punished with Tantalus torment and their Sisypus Robberies of us the Commonalty under their specious pretence of a divine Right with an endless toyl Reader these are the Arts and especially that of Magick which as to our English Nation hath worn the Ring of Gyges and walked invisible but now thou hearest it speaking in thy own Dialect not tyed in a Gardian knot of impossibilities but may be experimented by thee if thy secret Genus can but soar so high but sure I am with polluted hands and a fond conceit of thy self in respect of thy knowledg thou art not able to do any thing in it there is more divine correspondency required then thou art aware of or may be then thou art capable to receive Thou must not expect with a swinish affection to draw celestial Virtues with thy earthly gruntlings no if thou canst attain a divine Rapture and bring thy Soul and its Attendants from that dark Dungeon of Earth and loosened from those cursed Fetters of sin thou art the man which art fit to receive power from those blessed Intelligences and mayst do wonders in thy generation I have in the Magical part of this Treatise followed the method of that most admirable Agrippa whose learned Works I do profess I honor above all the Books in the world except the Sacred Writ What I have writ is not agreeable to those fond and foolish Doctrines of many old doting women who that they might be thought to have a divine Power that as Apuleius saith they can throw down the Heavens lift up the Earth harden Fountains wash away Mountains raise up infernal Spirits command Ghosts cast down the Gods extinguish the Stars and enlighten even Hell it self whereof many I confess are as well of a falacious opinion as superstitious diligence and pernicious and deadly endeavor for when that they cannot appear in publique under the practise of a wicked and Diabolical Art yet they are so audacious as to presume to think that they are capable to cloke themselves under the honorable Name of Magick the which hath caused amongst the most of men an inveterate hate to the very name which is exceeding good and commendable I wish that those who are but slenderly acquainted in the Principals thereof may not bring a dishonor upon it by their boasting of abilities to produce Wonders and are not able to operate any thing but what is common to every Nature it is such a Mystery that it is found out and attained but by a very few but grosly abused almost of all Therefore I commend this small Treatise only to the true Sons of Minerva who are alone able to judg of it and whose Censure I only value if any imperfection be in it let this take off the blot of my dishonor to wit my tender years which indeed are not many and the shortness of time that I have been conversant in the Study of this worthy Mystery and not only so but my being unacquainted with the way of publique Writing it being the first that ever I attempted to publish not being born to such an end but for a private Contemplation for which end I composed it but by reason of the exceeding importunity of a loving Friend and a Well-wisher with my self
to secret Learning I was necessitated to give my assent for the commiting of it to the publike view therefore such as it is thou hast the benefit of it to peruse if thou receivest any advantage by it I have the ultimate of my ambition and so shall be Thine H. W. Friendly Reader I would entreat thee to rectifie these faults which are not many before thou perusest the following Discourse As in pag. 9 line 24 for sober read Solar p. 11. l 18. for sober r. Solar p. 12. l. 14. r. it passeth to the fancy p. 13. l. 12. r. that he wrote p. 14. l. 22. for Ayr r. Ayry and l. 36. for these r. those p. 16. l. 33. for Star r. Stars p 20 l. 16 r. being in Conjunction l. 22. for are r. were p. 23. l. 1. r. with them then it was Magick Astrology VINDICATED From those false Aspersions and Calumnies which idle Ignorance hath cast upon them of late Ingenuous Countrymen THe cause of my writing this following Discourse was occasioned by an accidental perusal of a small Pamphlet entituled A brief Declaration against Judicial Astrology the which doth seem to me to be done by one who hath sold his Ingenuity to some Clergy-man for a reward to speak evil of that which he understands not for had he known the subject against which he professeth himself an enemy he would have found better Arguments to have overthrown what he opposed But seeing that the Author hath put himself upon the Stage and become some Priests Champion and hath proclaimed the Victory and Conquest over those two excellent Arts of Magick and Astrology in his own conceit yet for my own part I see nothing against them substantially but a slender denomination of them and then concluding them to be Diabolical but nothing proved Surely he wanted the Learning of some Chemarim Priest to have made good the Conquest But seeing he is so valorous as to fight with his own shadow mad man-like for Magick and Astrology he never touched because they are both taken up too high for his squint-eyed respects to have the least speculation of But now give me leave to declare my present Apprehension of Magick and Astrology what they are and what are the grounds of them What Magick is FIrst for Magick mistake me not I go not about to justifie all Arts which are falsly called so but for Magick it self which Art saith Mirandula few understand and many reprehend as Dogs bark at those they know not so they hate and condemn the things they understand not And it is too true as one saith that many men abhor the name and word Magos because of Simon Magus who being not indeed Magus but Goes that is familiar with evil spirits usurped that Title For Magick Conjuring and Witchery are far differing Arts which Pliny being ignorant of scoffed thereat But Magus is a Persian word whereby is exprest such a one as is altogether conversant in divine things And as Plato affirmeth that the Art of Magick is an Art of worshiping of God And sometimes the word Magus is a Name of him that is a God by Nature and sometimes of him that is conversant in the service and worship of God in the latter sence it is taken Matth. 2.1 And this is the highest kinde which Piccolominy called Divine Magick and these are they that are called wise men For the fear and worship of God is the beginning of knowledg And these are the men which the Greeks called Philosophers the Egyptians termed them Priests with the Hebrews they were called Cabalists Prophets Scribes and Pharisees amongst the Babylonians they were differenced by the names of Chaldeans amongst the Persians Magicians And therefore one speaking of Hostanes one of the ancient Magicians useth these words He was one who ascribed the due Majesty to the true God He also hath delivered that there are Devils earthly and wandering and Enemies to Mankinde So also the late Kings Father in his Book of Daemonology confesseth that in the Persian Tongue the word Magus imports as much as a Contemplator of Divine and Heavenly Sciences and he also avoweth that under the name of Magick untruly all diabolical and wicked Arts are comprehended And is it not so indeed when those that profess themselves Practicioners in the Magick Art as the Author of that ridiculous Pamphlet terms himself should not be able to distinguish betwixt that which is Magick truly and what is falsly termed so For that Magick which the late Kings Father did condemn was that wherein the Devil is a party and not that lawful Magick which he justifies the which he doth distinguish from Necromancy Witchcraft and the rest of all which he hath writ learnedly So also we read in the second of Daniel of four kindes of wise men viz. Inchanters and the Astrologians Sorcerers and Chaldeans The first according to the Opinion of some were Philosophers according to the Note of Vatablus which is this that the Magi are the same with the Barbarians as the Philosophers are with the Grecians that is to say Men that profess the knowledg of all things both divine and humane And according to the Opinion of that worthy Gentleman Sir Walter Rawley whose words are these That the Greeks and the English call them Inchanters Junius Magicians Castalion Conjecturers and in the Syrian they are all four called by one name viz. the wise men of Babel The second sort Junius and our English call Astrologians Jerom and the Septuagint Magicians The third kinde the Septuagint calls Witches or Poysners our English Sorcerers The fourth sort were Chaldeans who profest themselves to be able to foretell the Events of things both Natural and Humane There is a kinde of Magick being part of Astrology which hath respect to Sowing and Planting and all kindes of Husbandry which is nothing else but the knowledg of the motions and influences of the Stars in these lower Elements And as Philo-Judaeus affirmeth That by this part of Magick or Astrology together with the Motions of the Stars and Heavenly Bodies Abraham found out the Knowledg of the true God while he lived in Chaldae And as one saith He knew the Creator by his contemplating on the Creature And Josephus reporteth that Abraham taught the Egyptians first in the Art of Astronomy and Arithmetick which before that they had no knowledg of them And according to the saying of another Author that Abraham the holiest and wisest of men did first teach the Chaldeans then the Phoenicians and lastly the Egyptian Priests Astrology and Divine Knowledg But there is another kinde of Magick which doth contain the whole Philosophy of Nature which is that which bringeth to light the hidden Vertues and drawing them out of Natures Bosom and converting them to humane uses by applying those things that work to those that suffer and thus it is defined A Definition of Magick MAgick is the Connexion of Natural Agents and Patients answerable each to other wrought
Powers under the first Cause For God the chief Cause and Original of all Vertues affords the Seal of the Idea's to the Intelligences his Ministers who like faithful Executors do seal every thing committed to them with the Ideal Vertue by the Heavens and Stars as it were Instruments in the mean time disposing the matter to receive those forms which reside in the divine Majesty as Plato saith to be carryed down by the Stars and the Giver of Forms distributeth them by the Ministry of Intelligences which he hath appointed over his works Governors and Keepers unto whom this ability is entrusted in things committed to them That every vertue of Stones Herbs Minerals and all the rest might be from the Intelligences governing therefore the form and vertue proceeds first from the Idea's and after from the Intelligences governing and ruling and next from the Aspects of the Stars disposing and further from the disposed Compliances of the Elements answering to the Influences of the Heavens by which the Elements themselves are disposed They have then such operations in these inferior things by the express forms but in the Heavens by the vertues disposing in the Intelligences by means mediating in the Architype by the Idea's and exemplary forms All which is necessary to meet in the effects of every thing in the execution of the vertue Then it must needs be that there is wonderful operation in every Herb and Stone but greater in the Stars beyond which every thing gets much to it self by the Intelligence governing but chiefly from the highest cause to which all things being mutually finished do correspond consonant by its harmonial consent as it were with Hymns praising together the highest workman By the true knowledg of what hath been spoken many and great things may be done by the coupling and joyning of the Powers and Vertues of the Superiors with their Patients the Inferiors agreeing and corresponding therewith This is truly Magick and a thing much to be honored and esteemed This is the most high and worthiest Science in the World lawful in all the parts of it free from all evil encumbrances and diabolical practices voyd of Superstition a great means to attain the highest knowledg of that infinite Wisdom and Power who hath created all things in order and form and who ruleth in and over all things by his Ministring Powers whom he hath set over all things in their several orders for the distribution of his Power and Vertue as the first Original of all Power and Vertue to all things according to the fore-decree of the first Cause with a respect had to the matter receiving and this Power and Vertue hath a stedfast cause not by chance or accident but effectual and potent and not failing doing nothing in vain nor fruitless by it those Powers existing in the nature of all things are moved the which Powers are the operations of the Idea's under the chief Cause which do not err but by the impurity and inequality of the matter for celestial Influences may be hindered by the confusion and unfitness of the matter receiving whence the Platonicks had that Proverb That Celestial Vertues were infused according to the desert of the matter Wherefore in those things in the which these Celestial Powers and Virtues are less drowned and incumbered in the matter receiving have more powerful operations and produce more admirable effects when those things are fitly collected prepared and duly applyed to their Patient the which application stirs up that secret and hid virtue of the Agent and produceth the like quality in the thing annexed As for instance Salt the secret virtue of which lieth hid in it self until that there is annexed to it a reciprocal matter which moves and stirs up that virtue so that it is infused into the matter joyned to it the which matter according to the quality of its receivingness is also able to infuse the like property into other things joyned to it So also the Load-stone doth infuse its secret virtue into Iron approaching near to it and doth so fasten the virtue to the Iron that it is able also to draw Iron to it self answerable to that power of Attraction that it hath received from the Load-stone and this arises from that reciprocal property which is in the matter affected the which is wrought upon and moved by the secret virtue of the Agent applyed This also we find to be produced upon the Inferiors by the virtue and influence of the Superiors for the Celestial Powers do work the like in Terrestials for we see that the Moon doth attract the vast body of the waters so that they answer in their ebbings and flowings those diversity of Points that she cuts in the Heavens in her Diurnal Motion So likewise the Heliotropium that sober Herb who corresponds with the motion of the Sun by a secret virtue which doth declare that there is something of the Sun and Moons virtue infused by the which they are wrought to such obedience Doth not the Marigold and many other flowers open their blossoms at the Suns rising as if they did rejoyce at his approach and fold themselves in as if they mourned for his departure All which is from that secret Agreement and Correspondency of their virtues For my own part I am perswaded that all things that are under the Luner Globe in this inferior world subject to generation and corruption they are also in the Celestial world but in a certain celestial manner so also in the Intellectual world but of a far more perfect and better stamp and lastly most perfect in the Architype And in this order every thing below doth answer to its Superior and by it to the highest according to its proper kind and doth receive virtue from them from the Heavens indeed that Celestial Force which some call the Middle Nature or the spirit of the world and from the Intellectual world that spiritual living Vapour being every transcendent virtue qualifying and lastly from the Architype by these means between according to its degree the original force of all Perfection Hence every thing may be fitly reduced from these Inferiors to the Stars from them to the Intelligences of the same and from thence to the Architype out of the order of which all Magick and secret Philosophy doth flow for dayly some natural thing is drawn by Art and dayly some divine thing is drawn by Nature which when some of the learned Egyptians did behold they called Nature it self a Magician that is to say the Magical Force it self in the Attraction of the like by the like and of things agreeing by things that agree and the Greeks called such Attractions by the mutual Agreement of Superior with Inferior between themselves Sympathy As for instance We know that in the Elâ—ments Water agrees with Earth in Coldness Water with Ayr in Moistness Ayr with Fire in Heat Fire with the Heavens in the Materia So Mettals agree with Plants in their