The Magical-Astrological-Diviner Posed and Puzzled, Treatise · Chapter 1

The Magical-Astrological-Diviner Posed and Puzzled · Treatise · Chapter 1

p. 1CHAP. I.

1. From the Spirit of the Scriptures.

SECT. I.

1. Whether thoſe places of Scripture, which the Aſtrologers pretend to make for them; make not (according to the mind of the Holy Ghoſt) altogether againſt them? As

Gen. 1. 14, 15.

And God ſayd, Let there be Lights in the firmament of the heaven, to divide the day from the night, and let them be for ſignes, and for ſeaſons, and for dayes, and years.

And let them be for lights in the firmament of the heaven, to give light upon the earth.

WHat Signes? Prodigious, and ominous ſignes? How can that be believed? ſeeing (now in the Creation) it was not the terrour and aſtoniſhment; but the perfection, integrity, beauty, and felicity of the pure and ſpotleſſe Univerſe, which God intended. What ſignes? Artificiall, and fantaſticall ſignes? Shall wee dare to obtrude mens chimericall fancies, upon Gods incomprehenſible Idaea? Were his thoughts now like to our thoughts; that the ſtarres muſt be purpoſely ſet up for ſignes, and Significators, of whatſoever prophane men (in a vain art) ſhould afterwards imagin? Doubtleſs, it was not mans imaginary art, which he now intended: but his own reall artifice for Natures wholſome and harmleſs p. 2uſe. What Signes? Magiſteriall, fatall, neceſſitating Signes? Ah! then wete they not ſignes only, but Cauſes. And yet not ſole cauſes, becauſe neceſſited to neceſſitate. Indeed we read of their rule or dominion, (verſ. 16. Pſal. 136. 8, 9. Jer. 31. 35.) if we may call it theirs, becauſe they were made for it, and it given to them, and that by a ſuperior Ordinance. And therefore all their prefecture and power but derivative, ſubordinate, miniſteriall. And not only derived, but limited and determined expreſly to be of, by, and over Time, and the diſtinctions, and viciſſitude of time: but not therefore over every thing, and act in time, with their diſtinctions and viciſſitudes. What Signes? Indefinite, indeterminate ſignes? That is, becauſe ſignes of ſome things; therefore ſignes of every thing? Becauſe ſignes of ſome things naturall, as in Phyſick, Navigation, Husbandry: therefore ſignes of all things rationall, arbitrary, morall, politicall, and religious? Is it not ſufficiently here expreſſed to what ends and uſes they are ſaid to be Signes? To divide between the day, and between the night (That by ſuch a ſignall diſtinction men might diſcern what part or diviſion of time is fitteſt for labour, and what for reſt.) And to be for Seaſons (The ſignall opportunitie is to actions Naturall, Morall, Politicall or Religious.) And for dayes and years (Times ſhorter or longer, as may be fitteſt for the account and order in the aforeſaid actions.) To rule the day, and the night (There's their proper uſe deſigned by, or over time, and the viciſſitudes thereof.) To be Lights ſet in the firmament of the heaven (There's their end, as reſpecting the perfection and beauty of the Univerſe.) And to give light upon the earth; (There's their main end and uſe in reſpect of all inferiours.)

But may we not couch and expound them thus? For ſignes, and for ſeaſons, and for dayes and years, that is, For ſignes of ſeaſons, of dayes, and of years. Is it not to be noted in the Text, that the commanding or effective word ſpeaks firſt of the Creation of the Starres of Planets; and after that of their operation, or uſe for which they were created? When it ſpeaks of their Creation, it ſpeaks ſingularly; to note, they were all of them (for nature and ſubſtance) out of one being. But when it ſpeaks of their Uſe, it ſpeaks plurally, to note their ſundry uſes: yet, as it ſpeaks plurally, it ſpeaks conjunctively; to note, that if Signes be abſtracted from Seaſons, and dayes, and years, then are they either no Signes at all, or elſe no ſuch ſignes as are here intended and defined. Again, the commanding, and inſtituting word, ſets forth their perpetuall Law of their miniſteriall ſervice to the whole Univerſe; and how can this agree with their particular and temporary aſpects, together with their magiſteriall domineering?

May we not well underſtand Seaſons, not only for appointed and ſtated; but for ſolemn and ſacred times: as alſo dayes, and years, for ordinary common times more or leſſe? Certainly, God ordained them for dividing and p. 3diſtinguiſhing ſignes even of his time as well as ours. So then, they ſerve to be ſignes for obſervation of ſacred and religious times; and likewiſe of naturall and civill times; but as touching the obſervation of ſuperſtitious and genethliacall times, where's the leaſt word for that in the Text? Why doth the Holy Ghoſt here omit to expreſs hours and moneths? Is it not becauſe he would not give the leaſt occaſion to Planetary horoſcopiſts, and monethly Prognoſticators? Doubtleſs, though he implies them here within his own diſtinction, yet he would not have them involved in their calculation.

How are their imagined influences of the Stars, and their ſignall Prognoſtications of them, grounded upon this place? When as themſelves ſay (from their Rabbines, in that profound cabaliſticall parable of Malcuth cut off from the Ilon, &c.) that from the Sin and fall of Adam▪ theſe influentiall Channels were broken, and their water-courſe was no more; The divine Light retreated, and the deſcents were reſtrained, &c. Did God indeed curſe the heavens for mans ſake, as well as the earth? How were they created and inſtituted for ſignes and for ſeaſons, and for dayes, and years? Seeing they were but created on the fourth day; and all (by their account) was undone on the Sixt day. To whom were they for Signes for a day or two? To Man? He was not yet created. And ſo ſoon as he was created (ſay we) he fell; and ſo ſoon as he fell (ſay they) theſe Signes failed. What uſe then, or obſervation of them could there be to him? Well ſince they will have theſe to be the Signes before the curſe, we are ſure theirs are not only the ſigns after the curſe, but curſed ſigns; and therefore (by their own argument) can have no placing here.

Nay, and moreover, what ſay the preſaging Aſtrologers to their magicall Rabbines, who thus tranſlate the place? Let them be, not for Signes; but for Letters. Letters to be read, not Signs to be gheſſed at. If there may be ſuch a ſpelling of their letters, what need or uſe of their other ſpelling Signs?

But what ſhould hinder us (who are orthodox) not to reſt our ſelves ſatisfied with theſe moderate and ſafer explications? Signs of diviſion, of diſtinction; Signs of the ſeaſons of the year; Signs of the ſeaſons of the weather; Naturall Signs, although not artificiall; indefinite Signs, becauſe not preciſely of particulars; and yet not ſo indefinite, as if ſigns in generall of all things whatſoever. Signs of the alteration and alternation of times and weathers: but not of the mutation and termination of humane Societie and deſtiny. Signes of ſignification, and for direction in ſome ordinary actions, but not of Prognoſtication, for prediction of contingent events. In a word, ſuch Signes as God hath here eſtabliſhed, but not ſuch as he hath there fruſtrated. Iſa. 44. 25.

p. 4Gen. 30. 11.

And Leah ſaid, A troop cometh: and ſhe called his name Gad.

Who but gadding Aſtrologers, that follow a troop of magicall Rabbines could here (by their kind of peepings) ſpy out a child born under a Conſtellation? Nay and more, could pretend the ſame to be taught by the Husband before hand, and here now gloried in by the wife? Alas poor Mother that bare the child! how chance ſhe alſo is not taught (for ſome joy in her travell) to rejoyce in ſuch a judiciary conſtellation? Nay, how chance no ſuch ſtarre is obſerved at the nativity of the reſt of the twelve Patriarks, they (many of them) being not only ſo obſcure, but more noble, and deſigned by God to more eminent offices, and greater actions among Gods people? What ill luck was it, that there was not a ſtaire then invented by the name of his next uterine brother (verſe 13.) ſince the ſignification of the name had been much more ſuitable to the Starres benignitie? Why doe not Jacob (Gen. 49. 19.) and Moſes (Deut. 33. 20, 21.) in their propheticall benedictions, intimate any thing of this New Star? Since the Prophecy is of a troop of Sons, who would not looke for a troop of Stars to attend the reſt of the Sons as well as this? but (in ſaying ſooth or ſooth-ſaying) will they have Gad to be the Planet Jupiter, and he (becauſe Lord of the aſcendant, and great dominator) turning God-father, and giving the name of Gad to the babe new born under him? And if it be he, and he ſo wholly benign, and fortunate (as they would make him) wherefore then is the prediction of any kind of malignity, or adverſity? For ſo Jacob expounds it in his prediction; A troop ſhall overcome him. Are not they good Hebricians, who ſay thus upon the place? Ubi Kamets propter athnach, & legendum foreign, tales voces quindecim ſunt, quae ſcribuntur ut una, ac leguuntur ut duae, teſte Maſora magna; Not only (as themſelves tranſlate it) written imperfectly, and yet to be read as perfect, but written as one word, and to be read as two: and therefore drawn out at length, or into two words ſtill in the margin. But again, is Gad Jupiter? And is the Planet Jupiter a troop of Starres himſelf? Doe not their own divining Rabbines refer it likewiſe to Mars, to the conjunction of the Planets, to the 12. Signes of the Zodiaek, to the whole hoſt of heaven, and ſo to the troop of Starres?

And what of that place? Iſa. 64. 11. Let it (according the Septuagint, the Chaldee Paraphraſe, the Fathers, and others) be interpreted of Idolls, or of Devils; of Fortune, or of Fate; or of their Epicurizing, or their ſacrificing to the Sarres, in an auſpication of the years fertility: Is it not now moſt fitly applied for the confirmation of a Patriarks conſtellated nativitie? If after ages (more corrupt and idolatrous) might invent an Idoll, or a Daemon, or a Paganiſh Planet of that name: muſt it therefore be p. 5known to, and approved by the Fathers in the Primitive times of their purer ſimplicity?

Judg 5 20.

They fought from heaven, the Stars in their courſes fought againſt Siſera.

How the Stars are ſaid to fight for, or againſt? Why may not the Stars here be metaphorically underſtood, for Angels? Howbeit, who can deny, but their fighting was metaphoricall? For, how fought they? by a naturall influx? and not rather by a ſupernaturall direction? By their common poſition; and not indeed by their ſpeciall impoſition? Ordinarily? nay, but extraordinarily. Formally? nay but rather effectively. Even ſo far forth as it pleaſed the Lord of Hoſts to uſe them as his inſtruments, for the prodigious producing of thunder, lightning, wind, hayl, rain, ſtorm, or tempeſt, &c. So then, the Stars fought externally, by their own proper weapons, in generating and producing of diſturbing and diſtracting meteors: not by their influences, working internally upon the minds, wils, conſciences, counſels, and courages of men. In this generall muſter, or great conjunction, which of them was the leader in chief, or predominant Lord? All thoſe that periſhed in this ſlaughter, did the Stars agree to deſign that in their births; which they now executed at their deaths? This fighting of theirs (ſuch as it was) who foreſaw it? who foretold it? was not the Propheteſs her ſelf ignorant of it, ſave only after the event? And when ſhe underſtood the manner of it, was ſhe inſtructed by an arted ſpeculation, or by a divine revelation only? Deborah is now aſcribing the victory to the Lord of Hoſts (for his praiſe and worſhip) and not unto the Stars. For it is a Canticle, and not an incantation. So much is to be collected from them, which way ſoever we point her words. They fought from heaven, ſo. The whole Trinity, as efficients; or the holy Angels, as inſtruments. Take the clauſe ſo diſtinct, and then it is eaſy to obſerve, that there were others above them, who fought firſt; and not the Stars but ſecondarily at their command. Their Commanders went before in the front: and theſe (the common Souldiers of Gods Hoſte) follow after in the rear. And if we read thus, the Stars from heaven fought: That ntoes not only their place where it is; but their power whence it is. And then thoſe following words, they fought in their courſes, or in their orders, paths, degrees, elevations, exaltations, mounts, banks, &c. Doe note both their limitation, and direction in their place, and power. Yet not that power from their naturall place or poſition; but from a divine diſpoſition, and impoſition at that preſent: In ſhort, was not this caſe ſingular and extraordinary betwixt the Iſralites, and the Cananites? wherefore then ſhould it be drawn to any common and ordinary (much leſs vain) obſervation?

p. 6Job. 38. 31, 32, 33.

Canſt thou bind the ſweet influences of Pleiades? or looſe the bands of Orion?

Canſt thou bring forth Mazzaroth in his ſeaſon? or canſt thou guide Arcturus with his ſons?

Knoweſt thou the Ordinances of heaven? canſt thou ſet the dominion thereof in the earth?

Whether this portion of Scripture be a proof of the Stars potency; and not rather of the Star-gazers impotency? Is the naming of them a ſufficient proof, and approofe of their power and dominion, on the one part: and not rather the comparing of them, or objecting of them, the only ſcope and argument, to prove the ignorance and inability on the other part? who is it that ſpeaks here? and to whom ſpeaks he? Is it not God to Job? the Holy Spirit to a juſt man; adviſing and convincing him of his ignorance and imbecillity, not only as touching celeſtiall, but alſo terreſtriall matters. If it had been a Daemon, to a Magician, or a Familiar, to a Sooth-ſayer: would he not have ſoothed him up in a flattering conceit of his art, skill, ſufficiency, vertue and power in theſe things? But the Good Spirit (free from the others fallacie, and ambiguity) expoſtulates plainly, Canſt thou bind the ſweet influences of Pleiades? That is, canſt thou make the ſeaven Stars to appear ſo in a knot together, as if they were all bound in one band? Or, are they beholden to thee for that ſweet, delightfull, harmonious concord, or collection? Or, canſt thou bind, reſtrain, or forbid their ſweet influences, their delights, and pleaſant vertues of flowers, and fruits, in Gardens and Fields, from the opening of the Spring, all Summer long? Or, canſt thou ſo conjoyn them (or obſerve any ſuch conjunction in them) as to cauſe, or diſcern them to be nearer to one another, at one time, than they are at anorher? On the contrary, canſt thou looſe the bonds of Or…on? that is, cauſe, or diſcern them to be further off one another, at one time, than they are at another? Or canſt thou diſſipate the contract…ons of thoſe Stars, either by tranſpoſing their orders, or inlarging their border: or elſe diſſolve the contractions of the Winter Stars; and ſo make the earth to open her ſelf in a flouriſhing way, when ſhe is now as it were bound up? Canſt thou bring forth Mazzaroth in his ſeaſon? Or make the twelve ſigns of the Zodiack each one of them to appear in his appointed time? Or the remote Stars to ſhine at noon day? Or Lucifer ſometimes to preceed the Sun-riſing; and again to follow the Sun-ſetting? Or canſt thou guide Arcturus with his ſons? ſ…. Inſtruct or direct the whole generation or congregation of the Northern Stars? Or canſt thou lead the great Bear, with all his Whelps, to make them devour, as thou prognoſticateſt? Or lead him over his ſons, the ſons of God, yea or the common ſons of men, to devaſt according to the praedictions of vain humane art? Knoweſt thou p. 7the ordinances of heaven? (thou, by thy naturall reaſon, as they by their arted skill) either according to what Laws and Statutes they are governed by God, or govern the world? Canſt thou ſet the dominion thereof in the earth? That is, determine what power and vertue thoſe Superiors have over theſe Inferiors in generall: much leſs terminate it to particulars? Now let the greateſt Proſelytes of the Eaſt conſider well theſe words ſpoken to a great ſon of the Eaſt, (which although they were directed to his perſon, yet they concern thoſe of his kind, I mean our orientall Artiſts) and tell us, what they can here directly obſerve in proof of the Stars influences upon ſouls, wils, actions and fortunes, and all ſuch ſingular events as are contingent to humane ſtate, and affairs. Are not the whole words a plain reproof of all ſuch arrogance; and a proof, not ſo much of the Stars, as of Gods own incomparable and incomprehenſible power and providence; as alſo of mans wretched ignorance, and ignorant wretchedneſs, while (in this, and divers other following Chapters) he teaches Job to conſider; and that not only as touching the heavens; but the earth, the Sea, and all that in them is.

Pſal. 8. 3.

When I conſider the heavens, the work of thy fingers; the Moon, and the Stars which thou haſt created.

What difference betwixt a divine contemplation, and a Diviners ſpeculation of the Heavens? Are not theſe the main differences, and moſt of them to be here obſerved? 1. One reads them with the pure glaſs of Gods word? the other by his own falſe and fallacious perſpicils. And muſt not he be blear eyed and weak ſighted that undertakes to read the Heavens, and Heavenly bodyes, not with the eyes of his ſoul, nor yet with his eyes in his head, but with his eyes in or through a caſe? 2. One beholds them as Gods Heavens: the other as dame Natures Heavens. 3. One ſees, and conſiders: the other neither ſees, nor conſiders; but gazes only, and ſo conjectures. 4. One looks upon them as a work, an ordinary work: the other pores upon them as working, and extraordinarily working. 5. One contemplates them devoutly, and conſtantly; at any time, or all times, whenſoever: the other ſpeculates them ſuperſtitiouſly, at ſtated planetary hours, and moments. 6. One conſiders them, as the work of Gods fingers: the other conceives them as working by his own figures. 7. One doth it, to meditate within himſelf: the other doth it to preſage and predict upon others. 8. One regards them, as Gods ordinance: the other reſpects them, as giving laws, and ordinances to men. 9. One takes occaſion hereby to meditate both of mans frailty and his dignity; as in ſome reſpects inferior; yet in ſome reſpect ſuperior to the heavenly bodyes: the other feigns, and muſes upon the Stars ſuperiority, and domination; and mans inferiority, p. 8and ſubjection altogether. 10. One admires the mercy of God, in exalting man above the Stars: the other (at moſt) but vaunts of his judgements, in depreſſing him under them. 11. One hereupon argues mans ſtate to be little lower than that of Angels: the other hereupon would make mans condition to be far worſe than that of beaſts. 12. One ſo directs his meditation, as that it is not without an expreſſe invocation of the Lord: the other ſo directs his ſpeculation, as that (very often) it is not without ſome implicite invocation of the Devill. 13. One magnifies God for ſo viſiting man in mercy as to crown him with the glory, and honour, of a reaſonable, and a gracious ſoul: the other diſhonours him even in the viſitations of his judgments; in that he would rob man of this his crown, and ſet it upon the Stars head: making them to be rationall creatures, nay and little leſs than God; and man to be awed wholly under their irrationall and fatall neceſſity. 14 One nevertheleſs concludes that God hath ſo made man, as to have the dominion over the works of his hands: the other concludes, that the work of his fingers have nevertheleſs the inevitable and ineluctable dominion over him.

But it would not be unmentioned, why no mention is here made of the Sun, as is of the Moon, and of the Stars? was it becauſe David compoſed this Pſalme in the night time; and is he therefore ſilent of it, becauſe it was now ſet? Surely, ſpirituall meditations require not the preſence or appearance of ſenſible objects. If he did compoſe it in the night ſeaſon, yet undoubtedly it was done in his Chamber, and not on the top of a Tower. This nightly meditation was clean another thing to their nightly ſpeculation. He could, as they cannot, perfect his conſideration, without any relation of, or to the Sun. Or therefore ſpeaks he not of the Sun, but of the Moon, and the Stars only becauſe theſe ſhine together? Well then, it is evident that he lookt not at ſuch Aſpects and Conjunctions, as are fain to refer all chiefly to the Sun. Or calls he the Sun his Heavens incluſively? Why that (in a peculiar manner) is no more his creature, than are all the other obſcurer and inferior Stars; they are all but the ſame work of his fingers. But if he ſpeak of the Sun thus involvedly, it is not to countenance their involutions, but reprove their involved praedictions: who ſtudy to be ambiguons, becauſe they prognoſticate from ſuch things they plainly perceive not. Or ſpeaks he not of the Sun? Becauſe he ſpeaks of ſeeing; and thats a thing cannot ſuffer it ſelf to be over broadly gazed on. Goe to; if it doe indeed dazle the ſenſible eyes, for whoſe naturall uſe it was intended: how then will it dazle thoſe curious eyes, that are prying and ſearching into it, not only for the ſupernaturall, but preternaturall abuſe of it and of all under it? But (to let paſs theſe levities of conjecture, ſave only that they have their weight againſt their lighter conjectures) doth not the p. 9Pſalmiſt in very deed therefore here paſſes over the Sun in ſilence? becauſe he is not now prognoſticating, but propheſying of the Sun of righteouſneſs, to whoſe brightneſs and glory, the Sun in the firmament is but obſcure darkneſs; propheſying of his Birth, and Death, for which the Prince of the Planets hand no motion, and hath therefore here no mention. What ſorcerous prophaneſs, and wizzardly blaſphemy then is that, for Star-gazers to conclude our Saviour Chriſts Nativity, Paſſion, Reſurrection, and conſequently the whole myſterie and work of our Redemption, within the revolutions, poſitions, conjunctions, aſpects, calculations, configurations, and prognoſtications of the Stars?

Pſal. 19. 1.

The heavens declare the glory of God, and the firmament ſheweth his handy-work.

How doe the heavens declare the glory of God? Shall we believe the Rabbines, or any magicall Reciter? that the heavens declare the glory of God, not as other inanimate creatures doe; but that they doe it as things that have ſouls, and prognoſticating ſouls too. Since they have no reaſon for their aſſertion but this; becauſe (ſay they) the word which here ſignifies to declare, is never attributed (in all the Scripture) to things inanimate. Say it were not ſo elſewhere; is it not enough that it is ſo here? Muſt we for the more common uſage of the phraſe, change the proper nature of the thing? In Job 12: 7, 8. that very word with others as rationall, is attributed to the irrationall creatures: ſhall we therefore ſay they are rationall creatures, and ſo make a metamorphoſis for a metaphors ſake? But wee believe the heavens do ſo declare the glory of God, as the firmament ſheweth his handy-work, viz. after their own kind and way, and not after ours. In the ſimplicity of their nature, not in the curioſitie of an Art. In their naturall end and uſe, not in their preternaturall abuſe. In their works, as obedient creatures, not by their words, as if they were intelligent creatures. By clear and dilucide manifeſtations, not by obſcure and aequivocall predictions. By Miracles and prodigies from the wiſe and powerfull God, not by Oracles and preſtigiouſneſſe, from blind, vain, and prodigious men. By the miniſtry of Divines, Prophets and Apoſtles; not by the magiſtry of Diviners, Speculators, Circulators, Prognoſticators, Calculators, &c. By their proper natures, numbers, qualities, quantities, efficacies: not by their Planetarian and genethliacall numbrings, figurings, erectings, themes, ſchemes, tables and fables, &c. By admoniſhing the hearts and conſciences, not by enforcing the wills and reaſons of men. By orderly producing their effects from naturall cauſes, not by confuſedly ominating of future contingencies from arbitrary actions. In a word, all creatures in heaven and earth, are declarations of Gods glory in themſelves; yet are they not ſo to us, but as we are enlightened and ſanctified, ſo to apprehend and uſe them.

p. 10Iſa. 34. 4.

The heavens ſhall be rolled together as a ſcroul.

What kind of ſcroul or book are the heavens ſaid to be? Are they a very book becauſe of the compariſon? why then are they not alſo as really a Curtain; Pſal. 144. 2. Iſa. 40. 22. a Garment; Pſal. 101. 26. and Smoak; Iſa. 51. 6. And why more really a book, than a leaf. a fig, or a tree: Since all are uſed here in a joynt compariſon? And what kind of book will they have them to be? A book wherein are written all the contingent events that have been, are, or ſhall be in the world; From the beginning to the end of it? And ſo written in letters, and legible characters, that a man may fore-ſpell, and fore-read them, and all mens fates and fortunes in them? Now, in what kind of character or language is all this to be read? In Hebrew, Chaldee, Arabick, Syriack, Aegyptian, Greek or Latin? &c. And how are theſe coeleſtial or ſydereal letters to be read? backward or forward? from the right hand, or the left? from the Eaſt, Weſt, North, or South? If all this Magic-aſtrologicall reading, be no more (as it appears by the character) but drawing a line or a circle, or a ſquare, or a triangle, from one Star to another: what hindereth, but that the characters of any language may be imagined or fancied to any purpoſe, as they pleaſe? Nay, is it not as eaſie and arbitrary to imagine letters among the ſtarres; as for children and fools, to fancie faces, and figures in the clouds?

But (to bring this their arrogated Text a little neerer to their refutation) Doe we not well and aptly tranſlate it a Scroul? In as much as the antient books were like to extended skinnes or Parchments. And then, may not the compariſon well be (from the matter, not from the form) of their ſhrivelling like a skin or parchment before the fire? How ever, is not this Scroul, or Book here ſaid to be complicated, or rolled up, or together? Whats here then for the magicall or aſtrologicall Lecturer, to peep, or pore upon, whereby to ſpell, or ſpie mens fates, or fortunes? Moreover, are not the heavens here compar'd, or deſcribed as paſſive, and not as active? And what Magician will account of them ſo, in his way of lection? or Aſtrologer, in his way of configuration? Furthermore, if they will adde to this, that place (Revel. 6. 14.) then let them ſee and ſay; whether that be to be underſtood of the materiall, or of the myſticall ſtarrs and heavens? Laſtly, is not the Prophecy here a judgement? Now, though we may grant their judicious vaticinations to be grounded upon ſuch a thing: yet one would think they ſhould not ſeek to ground them upon ſuch a place.

Gen. 44. 5.

Wot ye not, that ſuch a man as I, can certainly divine?

Whether Joſeph was ſuch a Diviner as he ſeemed? Nay, the ſecond queſtion is, whether he ſeemed to be ſuch? If he now pretended to auguriſing, divination, or ſoothſaying, for the diſſembling or concealing of himſelf from his Brethren; this was not to be approved in him; Much leſs can it p. 11countenance the pretenders hereunto, who would diſſemble with all the world, ſo long as they can poſſibly conceal their jugling and preſtigious unpoſtures. Yet he ſayes not, I can divine: but ſuch a man as I, he can divine. Wherein he diſcovers the pravity, not of his perſon, but of thoſe in place. It being (great like) with the Egyptians, as with the Perſians; the greater men, the greater Magicians; the greater Perſonages, the greater Planetarians. And why ſhould he ſay, Wott ye not; if this very thing were not too notorious? who can imagine that Joſeph Would vainly boaſt himſelf in ſuch a ſuperſtitious faculty: that had ſo modeſtly denied himſelf in a true divine gift? Chap. 4. verſ. 16. And therefore, why may wee not accept the word in a good ſenſe; not for a ſuperſtitious and ſorcerous, but for a prudent and politick conjectation? It is ſo taken, Chap. 30. verſ. 27. and 1 King. 20. 33. and why not ſo here, rather than there? Admit the ſame word (from his own mouth) be taken in an ill ſenſe, verſ. 5. yet is there not a difference betwixt the perſons ſpoken of; an heatheniſh Prince, and an holy Patriark? Likewiſe in the act, and uſage of Divination, and an allegation? As alſo in the thing it ſelf, and the manner of it; a ſuperſtitious and ſorcerous divining in or by a Cup: and a prudent policy, in making triall, or ſifting and ſearching to find out a Cup loſt, or miſſing? Men of conſcience, taking Joſephs practice and example here at the beſt, think it not ordinarily imitable, what conſcience then are thoſe men of that would make it worſe than it was, and yet make it imitable too?

Dan. 4. 9.

O Belteſhazzar! Maſter of the Magicians, &c.

Whether Daniel was a maſter in Magick and Aſtrologie? Is a Name, or appellation heatheniſhly and ſuperſtitiouſly impoſed, any argument of a thing? The King here calls Daniel Belteſhazzar, after the name of his God (verſ. 8.) was he therefore a God? So the King here calls him a Magician; was he therefore ſo? But does he call him ſimply a Magician? nay, but the Maſter of the Magicians. Becauſe he had committed to him a civill power over them (as chap. 2. 48. and 5. 11.) how does that prove, that he was one of the ſame religious profeſſion? Doe not the King and the Queen (chap. 15. 11, 12.) proclame him to be of a more excellent ſpirit, than all the other Magicians, Aſtrologers, Chaldeans, and Sooth-ſayers? And (Chap. 1. 17.) was not that the ſpeciall gift of God? And ſuch a gift, as he himſelf diſtinguiſhes, and oppoſes to all the skill and power of Wiſe-men, Magicians, Aſtrologers, and Sooth-ſayers whatſoever? Chap. 2. 27, 28. Nay, and the King himſelf ſo experiencing, and accounting of it? chap. 1. 20. After all this preferring and diſtinguiſhing: who can now be ſo ſenſleſs, as to compare, and conjoyn them? Say that he underſtood their way; but who can ſay that he did either own or practiſe it? Oh! but he pleaded for them, chap. 2. 24. what, did that argue any complyance with them? Seeing p. 12it was but to ſave their lives, not to excuſe their art. And was there not good reaſon for it? Firſt the Decree was raſh, verſ. 15. Next unreaſonable; menacing an extreme penalty, upon an obligation to an unpoſſibility. verſ. 10, 11, 27. And laſtly, it was unjuſt, involving the innocent and unconcerned. For the ſlaughter of Daniel and his fellows, together with the reſt, was not only intended, but purſued, verſe 13, 1….

Act. 7. 22.

And Moſes was learned in all the wiſedome of the Egyptians, &c.

Whether Moſes was an Artiſt in Magicall and Aſtrologicall learning? Muſt the Holy Ghoſt needs be underſtood to mean (by the wiſedome of the Egyptians) their Magick and Aſtrologie; which (in truth) was their moſt ſuperſtitious folly? Ought we not rather to interpret it of their politick prudence? in that it followes thereupon, Hee was mighty in words and in deeds; that is, eminent both for counſell and action. And if his words and deeds, be underſtood his lawes and miracles; and their wiſdome their magicall Aſtrologie; would the Holy Ghoſt have connexed theſe inconſiſtencies in one commendation? Would God have ſpoken to Moſes, as a man ſpeaketh unto his friend (Exod. 33. 11.) if he had been one that had ſpoken with the Devill, as with his familiar? Does not the Lord diſtinguiſh, and prefer him, to other kinds of his own Prorophets? Numb. 12. 6, 7. How then preſume we to compare, and conjoyn him, to ſuch kind of Prognoſticators, and Preſagers?

He was learned, or educated & brought up from a child. His Tutors (while he was brought up in Pharaohs Court) might indeed be ſuch: but does it neceſſarily follow, that he himſelf was ſo? Suppoſe (as ſome doe) that hee might be partly tainted with it while a youth, and under their inſtitution: but when he came to be a man, did he make it his profeſſion? Hee that when he was come to years, refuſed to be called the ſon of Pharaohs daughter, (Hebr. 11. 24) would he indure to be called a Son of Art, an Aſtrologer, a Magician? Say rather, that he was inſtituted in the Theory of it: is it evill to know evill? Might not his underſtanding be ſomewhat informed, without the depravation of his will and affections? He might know it, to detect it, to reprove it, to inhibit it: but did he teach, approve, or practiſe it? When, or where made he uſe of any ſuch kind of Science, in any kind of enterpriſe or attempt? Nay, did not Moſes oppoſe himſelf to Pharaohs Magicians? and did not Jannes and Jambres reſiſt Moſes? Were they now of one ſociety? Nay, why did they not now upbraid it to him, if ever it had been ſo? In brief, who would once imagine him to be one of them, whom God himſelf had ſelected as his Miniſter, to promulge his …gainſt them; and every kind, and act, and uſe of them? Levit. 19. … and 20. 6. Deut. 3. 1, 2, 3, 5. and 18. 10, 11, 14.

p. 13Mat. 2. 1, 2.

Behold, there came Wiſemen from the Eaſt to Jeruſalem,

Saying, Where is he, that is born King of the Jews? for we have ſeen his Star in the Eaſt, &c.

1. Whether the Magi, that came to Chriſt, were ſo called in the good or in the bad, or elſe in a middle ſenſe? Becauſe in this place (and in this place alone) the name of a Magician, hath (with many) the favourable tranſlation, and interpretation, to be accepted as a middle word (and a middle word, not in relation to their common and profane art but in conſideration of their ſpeciall and extraordinary vocation and office) ſhall therefore the profeſſion and practice of Magick, be held a thing indifferent? Yea, will they therefore boaſt it to be not ungratefull, or not diſtaſtfull to the Goſpell it ſelf? Is it not ſo to it, when it ſpeaks of Simon Magus, and of Elymas the Sorcerer, or Magician? Doth not the holy Scripture often make mention of the Devill, and Sin? and are theſe therefore to be collected as not ungratefull to it? And what if a word be not ungratefull, or diſtaſtefull to it (becauſe therein is properly no turpitude; and becauſe it ſerves but to diſcern and diſcover the evill, and ſo is not evill) is the ſame therefore to be concluded as concerning the thing ſignified? ſhould it once be ſo much as imagined (by underſtanding and conſciencious men) that the Holy Ghoſt (having ſo often reproved and abhominated the thing) ſhould here approve of it; yea or of the name, with reference to it? Although (among profane Authors) the name of a Magician was taken ſometimes in the good part, and ſometimes in the bad; as the art, or practice was preſumed to be of things lawfull, or unlawfull: yet why ſhould ſuch a thing be admitted in ſacred Scripture, where it is wholy condemned? If we look unto the origination of the word, (which is various, and in various languages) we find it commonly noted with an ill notation of the name. But leaving the originall and ſignification of the word for obſcure and uncertain (as the greateſt Criticks are fain to doe) let them (who have a mind to commend this word unto us) ſhew us what good they can obſerve in the uſe and practice of it, or of thoſe that have been named by it. And after they have done all, what can they doe, but beg a fair interpretation by way of ſome equivalence or reſemblance? to conceive that the foreign among the Perſians, was as …he foreign among the Greeks, and the Sapientes among the Latines, Or that the Magi among the Perſians, were like to the Chaldeans among the Babylonians, the Hierophants among the Egyptians, the Scribes among the Hebrews, the Gymnoſophiſts and Brachmans among the Indians, the Philoſophers among p. 14the Grecians, the Helvonians among the Romans, the Druids among the French, the Bards among the Brittains, &c. Alas (ſay they were ſo) yet what have they gained by all this? But if they let goe the name, and will ſit down with the definitions or deſcriptions of Magicians (done by Rabbins, Greeks, Latines, Philoſophers, Poets, Hiſtorians,) (but I may ſay nothing of Divines, and Chriſtians) will they not find themſelves at a further loſs? But (to look again upon the Text) grant they are here called not Magicians barely but Magicians of the Eaſt. (though the conſtruction will not well bear it for from the Eaſt, has reference to their profection, not their profeſſion) what of all that? were the Magi the honeſter for comming from that coaſt or place? And if they were ſo there, does not that caſt a brand upon Magicians in all others coaſts and places.? And what though they were ſtill called the Magi after their comming to Chriſt, or converſion? was not Saul called Saul after his converſion? and Matthew called the Publican, and Simon called Zelotes, after their vocation? Is it neceſſary that all mens names ſhould be changed upon their converſion? or thoſe that were, were they changed becauſe they were of ill ſignification, or import? or was the name of Magi not ſo, becauſe not then changed? And what though Simon Magus, and Elymas have ſome Paraphraſes added to the name of Magician (as it is ſaid of the one, that he bewitched the people, Acts 8. 9, and of the other, that he was a falſe Prophet, Acts 13. 6.) Does that argue that the Holy Ghoſt approves of the name, without thoſe Paraphraſes? Nay, doe not thoſe Paraphraſes or Synonyma's further clear what the Holy Ghoſt intended by that name? For how did Simon Magus bewitch the people, but by his Magick, or Sorceries? Acts 8. 11. Oh! but Magus is the interpretation of Elymas, Acts 13. 8. And Elymas ſounds well both according to the Hebrew, and Arabick derivation. It may ſound and ſignifie well, or ill; as the derivator pleaſes to fancy, or labours to allude. But is the good or bad ſignification of a name, ſufficient to make the thing ſignified either good or bad? His name was Barjeu or Bar Jeſas; and did that approve him for the Son of God, or of Jeſus? Magicians were wont to arrogate and uſurp unto themſelves good names or titles, thereby to colour their wicked myſteries and practices. Simon Magus gave out that himſelf was ſome great one … and thereupon came to be accounted the great power of God, Acts 8. 9. 10. Doe the Scriptures uſe to interpret an obſcure thing, by an obſcurer? And therefore why may we not interpret the interpreting, to be no other, but his own arrogating, or others accounting? But (to be brief) may we not reſt ſatisfied with theſe interpretations of p. 15all his names at once? A falſe Propphet, ther's the name of his profeſſion; a Jew, ther's the name of his nation; Barjeſus, ther's the name from his Parents; Elymas, ther's the name of his education (for might he not be brought up, and inſtructed in Elymais, a City in the Country of Perſia, where the Magicians were educated?) and Magus, ther's the name of his practice. And thus the knotty interpretation is eaſily diſolved, interpreting Elymas Magus, for an Elymaticall Magician.

2. Whether the Magi were the firſt attendants our Saviour met withall in this world? What ſay they (beſides the Angells) to Mary and Joſeph, and the ſheapherds of the ſame Country? Certainly, if they came not (as ſome think) till about twelve dayes after the Nativity; or (as others) not till about two years after (which they collect from verſe 16.) then met Chriſt with many attendants, ere they came. But what if they had been the firſt attendants, was it their art Magicall that did diſpoſe, or invite them thereunto? Or did they (as they were Philoſophers) acknowledge him in the fleſh before that he himſelf diſcovered it? Without all doubt, had not he himſelf firſt diſcovered it to them by his Spirit; not only all their art, but even the Star it ſelf had been inſignificant, and altogether inſufficient to ſuch a purpoſe. Grant they had been the firſt Converts, and Confeſſors; yet was it not in all their Magick, or Philoſophie, to praeoccupate his own revelation, nor his promiſes to his Church, nor yet ſo much as the ſenſe and experiment of his comming in the fleſh; already known and acknowledged by Saints of other natures, much better than themſelves. Why may we not take Magi here, not for an artificiall, or a profeſſionall; but for a nationall and a gentilitiall name, or appellation? There are expreſſe promiſes for the calling of the Gentiles; but not of the Magicians. There the Evangeliſt propoſes it as a thing ſtupendious; Behold, there came Wiſemen from the Eaſt to Jeruſalem? making as it were a wonder (conſidering their art) for to ſee Magicians to come unto Chriſt. Wherefore we conclude, that nothing (from their call, or converſion) was now praefigured in reſpect to their profeſſions, but to the Nations; They being thus the firſt fruits of the Gentiles, not of the Magicians. Having relation to the promiſed calling, not as Magi not as Wiſemen, Iſa. 33. 18. 1 Cor. 1. 20. 26. but as from the Eaſt, Iſa. 41. 2. and 43. 5. Mat. 8. 1.

3. Why God would call the Magi, or Magicians to Chriſt? Not becauſe they were Wiſemen, or men well morrallized; nor becauſe they were Prieſts, and Prophets, and Theologues and Divines, teaching and ſerving God aright in their way of Religion; nor becauſe they p. 16were Kings and Princes, and Magiſtrates, and Lawgivers, and Counſellours, &c. Nor that any their good uſe of naturall gifts, and ſtudies, did any whit diſpoſe them to ſupernaturall grace, and dutie; nor that they were the apter to heavenly contemplation, for their Stars ſpeculation; nor that divining predictors had any affinity with Divine Prophets, nor yet that all ſuch as are worſe Magicians than they were, ſhould thereupon preſume to come to Chriſt, as they did: But becauſe God would thus magnifie his good will; and Chriſt his free grace; and the Holy Ghoſt his bleſſed power, to Sinners of all nations, profeſſions, conditions: that as none ought to preſume; ſo none might deſpair.

4. Wherefore would he call them by a Star? Not that the celeſtiall creatures ſet forth God, and Chriſt, otherwiſe than as the terreſtriall doe. For it is ſpoken of one, as well as another, the inviſible things of him, from the creation of the world, are cleerly ſeen, being underſtood by the things that are made, even his eternall power and Godhead. Rom. 1. 2. Not that the myſteries of Grace are more to be read in the book of the Heavens, (but a book of nature, as well as the earth) although (as it were) of a whiter paper, or a fairer character. Not that the heavenly bodies are Gods Image, as ſome of the earthly are: neither yet bear it before them, as they doe. Not becauſe the Stars have any peculiar attractive vertue in them, to draw men to Chriſt, or Chriſtian profeſſion. For why then have the greateſt Aſtrologers been (living, and dying) the arranteſt Jews, and greateſt Pagans? Much leſs to commend to them their Star▪ gazing art, or to indulge them in the ſuperſtitious errors, or countenance the preſtigious practices of it. No; but to captivate them in their own wiſedome; and to condeſcend to their own capacities, and to inſtruct them (the vanity of them being laid aſide) from their own ſtudies, and exerciſes. Namely, that the creatures (celeſtiall, or terreſtriall) may become (in their kind) our tutors to God-ward; if they be rightly uſed, and not ſuperſtitiouſly or profanely abuſed. That the Stars are not the Governours of the world: but only ſerving as a guide to him, that governs both them, and the world. That they are more than their naturall and common motions, that bend to this end, or can guide in this way. That this new Repreſentative was but the ſhadow to him, who was the true bright Star, (Num. 24. 17. Revel. 22. 16.) to whom all the reſt they found in the Heavens, were not ſo much: and (as for thoſe they feigned in their ſchems and tables) nothing at all; nay worſe than nothing.

5. From what region of the Eaſt came theſe Magi? Becauſe the p. 17originall word is plurall, ſome thereupon obſerve ſeverall parts or diviſions of it; And are themſelves divided in the determination, when they ſay (upon as good grounds one, as another) from Perſia, from Chaldaea, from Arabia, from Aethiopia, from Aegypt, from Meſopotamia, &c. and one of them from one Country, and another from another. And indeed no man can certainly ſay, whether of one or other. This I urge, that ſince their Country is unknown; muſt it not be ſo for their condition? and ſo for their profeſſion? their Magicall profeſſion (I mean) for the manner of it? In as much as Magicians (of ſeverall Countries were not all al…ke) in Philoſophie, Morality, Politie, Religion, Superſtition, Divination, Incantation, Preſtigiou…neſs, Impoſture, Sorcery, &c. How then are theſe Magi to be diſcerned?

6. In, or at what time came theſe Magi to Chriſt? And at what time did this Star appear firſt unto them? Upon the firſt part of the queſtion, opinions are not only various, but contrarious, viz. Upon the ſame day that Chriſt was born. Item, at the ſame time; and together with the Sheepheards. Item, not at the ſame time. Item, not till after the Purification. Item, about thirteen daies after the Nativity. Item, not till a year, or about two years after. Item, that they rode upon ſwift Dromedaries, and ſo come thither the ſooner. Item, that they were miraculouſly provected; and as it were carried along in the ayr. Item, that they ſuffered many adventitiall and ordinary delayes in their journey. So upon the ſecond, opinions are the like, viz. That the Star appeared long before the day of the Nativity. Item, that it appeared juſt upon the very day. Item, that it appeared not till after the day. All which opinions, as they are all of them impoſſible to be reconciled: ſo the moſt of them are eaſie to be refuted. But this is the thing to be obſerved; If they came ſo ſoon; how farre diſtant was the Eaſt, from whence they came? If they came ſo late; how were they the firſt attendants? If the Starre appeared ſo long before the day of his Nativity; how was it the ſigne of him already born? If juſt upon the day; how could they come thither on that day ſo farre as from the Eaſt? If it appeared after his Nativity (as indeed it did, being the ſigne of one born already) what influence could it have upon the inſtant of his nativity? and what could they (in all their art) collect to that purpoſe? and if they could not thus calculate, from His peculiar Star; what preſumption then is it in them, who have attempted, and pretended to doe it, from the common ſtarres, and their ordinary conſtellation at the inſtant of his Birth?

7. Whether this ſtarre was one or many? Moſt certain it is (from each particular in the text) that it was but one ſingle ſtarre. We have p. 18ſeen (all of us as one, and at once; not one of us one ſtarre, and another, another) a ſtarre (ſingularly, not plurally ſtarres) His ſtarre (peculiarly, and none elſe but his) and the ſtarre, or that his ſtarre (and that alone, or none but that) in the Eaſt (in that coaſt only.) But who but Mathematicians gave occaſion to this queſtion? Did not Albumazar, in feigning Virgo the Sign in the Zodiack, to be compacted of many ſtarres, reſembling a Virgin, carrying a Child in her arms, and it holding an eare of ſtarres in its hand? And did not other Mathematicians, and Magicians fancie, or feign the like concerning the apparition of this ſtarre in Bethlehem? And did not this give occaſion to ſome kind of Chriſtians, not onelyonly to embrace this, but to deviſe other ſuperſtitious figments? of which I ſpare now to ſpeak. OnelyOnly I cannot but note thus much to the purpoſe; that this ſtarre being a ſtarre by it ſelf, did ſignifie by it ſelf, and not in conjunction with any other ſtarre whatſoever. What ground or colour then is here for conjunctions, and their kind of ſignifications?

8. Whether this was a new ſtarre, and extraordinary; or one of the old and ordinary ſtarres? Not an old ſtarre, or one of them created from the firſt Creation. Becauſe, it is called his ſtarre: Now how prove they, that any ſtarre (from the Creation) is affixed, or attributed to any individuall perſon or action? The Magi made it a marvell to have ſeen it, which they needed not to have done, had it been a common ſtarre. It ſigned a thing paſt, not future; for it betokened one already born, and withall invited to come and worſhip him. It ſhone as well by day, as by night. It appeared and diſappear'd anomalous to ordinary ſtarres. It moved not circularly, but directly. It moved not only from Eaſt to Weſt; but from North to South. Its motion was not perpetuall, but interrupted. It moved but ſlowly (according to the pace of the Magi) not in a rapide motion, as other ſtarres. It was in a lower or inferiour ſituation, as a guiding miniſter; which other ſtarres are unapt for, by reaſon of their elevation. It was as of a brighter qualitie: ſo of a leſſer quantitie, than other Starres. After the end of its office and miniſtry, it vaniſhed: whereas other have their conſtant office, and yet remain the ſame they were from the Creation. It had no naturall influence upon inferiour bodies. It appeared but to ſome certain perſons; not to all, nor yet to many, within the ſame Horizon, or Hemiſphere. It is thought to have been a ſtarre, not ſo much in ſubſtance, as in ſimilitude. Now being this was neither Planet, fixed Star, nor Comet; but a new ſtarre, extraordinary, ſingular, and accounted different from all other ſtars in nature, ſubſtance, quantity, quality, ſite, motion, duration, ſignification, and effects; Wherefore p. 19then ſhould ſuch a ſingular apparition be drawn to a generall obſervation? as if it did approve ſuch ſignifications in other ſtars, which it ſelf did not ſignifie? or countenance ſuch collections in others, and by others: which the Wiſe-men themſelves could in no wiſe collect from it? Nay, in as much as this Star which ſignified Chriſt new born, was new, ſingular, extraordinary, miraculous; is not this a ſtrong argument againſt ordinary portents or ſignifications, of ordinary ſtars, in ordinary births?

9. Whether the Magi were ſolely, and ſufficiently inſtructed by this ſtarre, concerning the birth of Chriſt? Some have thought that they took notice of the Star for a long time before; and yet they undertook not their journey, till they were immediatly ſtirred up by the motion of Gods Spirit, and that all we Chriſtians doe eaſily believe. Were they brought then, or invited hereunto by their ſpeculation or by revelation? by their art, or by their faith? They confeſſe they had ſeen his Starre; and yet nevertheleſſe they are enquiring, VVhere is he that is born King of the Jewes? Why could they not collect from the Starre one circumſtance, as well as another? the place of his birth, as well as the time? eſpecially ſeeing the place was the chief circumſtance that the Starre was intended to portend, verſ. 9. But does not this imply, that their art or ſpeculation was not ſufficient to inform them: and therefore they are referred to inquire of the Law and Prophets, for their certain, and preciſe inſtruction? Doe the Stars uſe to tell what the ſtate, and conditions of the perſon newly born already is: and not rather (as they pretend) foretell what it ſhall be afterwards? yet here they ſpeak of one that is born King of the Jewes. And had they learnt this from the Star only, or their art; had that been a ſufficient warrant for them to come and worſhip him? It muſt needs be Idolatry, Superſtition, and not divine worſhip, that is taught, or induced to, by meer humane art or ſcience. If they apprehended him a temporall King (as ſome have ſuppoſed, from their inquiring after him in a temporall Court) this was a defect of revelation▪ nay, was it not an error of their ſpeculation? But whereas ſome ſpeak of a diabolicall ſuggeſtion, becauſe they were Magicians: howbeit it is not to be thought that the Devill can ſuggeſt any thing directly tending to Divine worſhip. For my part I charitably believe that Chriſt had revealed himſelf unto them, before they ever ſaw the Star; in as much as they were taught to call it his Star upon the firſt ſight thereof. Yet that they learnt this from the Starre; or either this, or the Starre, from Seths Pillars, or Books; or from Balaams prophecies: the faith of thoſe traditions I leave with the Authors. And proceed further to argue their inſufficiency notwithſtanding all theſe. If the Magi could certainly collect from this Star, the time of Chriſts p. 20Nativity; Why then did they reſolve Herod ſo uncertainly, both for time, place, and perſon? as appeareth verſ. 7. and 16. For his ravening and raging ſo rudely, and wildly, was doubtleſs according to their information upon his inquiry. If you ſay, they underſtood all preciſely; only (knowing Herods intent to fo barbarous cruelty) they therefore gave him an evaſive and deluſory anſwer. And were they indeed thus adviſed of ſuch his intent, whereof Joſeph and Mary were yet ignorant. verſ. 13. Nay? 'tis evident, they were unadviſed, till they were warned of it in a Dream, verſ. 12. And therefore (no doubt) had an intent to have returned, and informed him according to his inquiry, had they not been otherwiſe inhibited, verſ. 12. Indeed it is ſaid, Herod ſaw himſelf mocked of the VViſe men, verſ. 16. But that was not as touching their reſolution, but their return. However, touching their latter, not their former reſolution. But this is ſtrange! and yet not ſo ſtrange as true: Theres more certain prognoſtication from a Dream, than from a ſtarre. For the ſtarre informed them not ſo much as of the action: but a dream adviſes them of the very intention. It was his dream (divinely immitted) and not his Star (miraculouſly exhibited) which did inſtruct them concerning his ſo imminent, and extreme perill. What a dream then, and leſſe than a dream, is that of the ordinary ſtarres: to make them to preſage acts, intents, events, (both arbitrary and contingent) from the firſt moment of a mans Birth; even to the laſt of his Death?

Mat. 16. 2, 3.

When it is evening, ye ſay, it will be fair weather; for the skie is red.

And in the morning, it will be foul weather to day: for the skie is red and louring. O ye Hypocrites! ye can diſcern the face of the skie; but can ye not diſcern the ſignes of the times?

Luk. 12. 54, 55, 56, 57.

When ye ſee a cloud riſe out of the Weſt, ſtraightway ye ſay, there commeth a ſhowre; and ſo it is.

And when ye ſee the South-wind blow, ye ſay, there will be heat, and it commeth to paſſe.

Ye Hypocrites, ye can diſcern the face of the skie, and of the earth: but how is it, that ye doe not diſcern this time?

Yea, and why even of your ſelves, judge ye not what is right?

Whether Chriſt (in theſe places) reproved all, or approved any kind of judiciall Aſtrologie? Undeniable it is, that Chriſts words are not only univerſally, but totally tending to reprove. As obſerve, I. The perſons reproved (Phariſees, Sadduces, People) for Hypocrites. And why for Hypocrites? Is it not becauſe Star-mongers, and weather-wizzards, p. 21nature-tempters, and fortune ſpellers; if they pretend to Religion or Chriſtianity, together with Magick and Aſtrology, are commonly as arrant hypocrites in the one, as impoſtors in the other profeſſion. As pretending a ſearch into natures ſecrets, ſo far forth as it may fet forth God, and lead unto him: yet ſo wandring in abſtruſe ſpeculations, and uſeleſs vanities, as doe indeed blind with ſuperſtition, and ſo ſeduce the farther from him. For the inviſible things of him, from the creation of the world, are clearly ſeen, being underſtood by the things that are made; even his eternall power and Godhead. By the things that are really made: not by the things that are fantaſtically imagined. And therefore their fooliſh heart being thus darkned, as to become ſo vain in their imaginations; profeſſing themſelves to be wiſe (before the men of the world) they are indeed become Fooles, in the account of God, and all good men. Or, does he not therefore call them Hypocrites; becauſe profeſſing themſelves to be teachers of the Law, and expounders of the Prophets; they notwithſtanding rather addicted themſelves to vain obſervations, unneceſſary ſtudies, unprofitable Prognoſtications? Oh! how hard a thing is it, for a Divine, to turn a Diviner, and not to turn Hypocrite (if not Atheiſt) withall? 2. The occaſion reprooved; In that they came tempting him, and urging him to ſhew them a ſign from Heaven. Tempting him. Who are greater tempters of God, than Magicians and Aſtrologians; together with all ſuch as ſeek unto them, to be reſolved by them? As either feigning the creatures, which are not: or applying the creatures that are, to thoſe ends and uſes, for which God never ordained them. A ſign it is they would have. This fault in them is plainly and ſharpely reprooved, Mat. 12. 39. 1 Cor. 1. 22. And is it not a fault reproveable in Chriſtians, and profeſſors of Religion, who ought to be led (both in matters politick, and eccleſiaſticall) by ordinary rules, and certain promiſes: and not to look after extraordinary and uncertain ſigns and tokens. And it muſt be a ſign from heaven too. Why? were not all Chriſts ſigns upon earth (his feeding the hungry healing the diſeaſed rayſing the dead) ſufficient to convince them of his Meſſiaſhip? It is well worth the obſerving upon this occaſion; that of all the ſigns and wonders which our Saviour wrought in, and among the inferior creatures, he not once (in all his life, and acts) medled to make any kind of portent in or among the ſuperior creatures; the Stars, and Planets. And why ſo? but becauſe he would not have Magicians and Aſtrologers to arrogate his Patronage, or obtrude his pattern, Becauſe providence is ſufficient to rule and govern the world, p. 22without Prognoſtication. Becauſe the prophecies and promiſes are compleat for the ordering and ſtrengthning the Church without predictions and preſages. Becauſe he would teach men to keep themſelves within the ſeveral ſpheres of their own ſerviceable activities: and not to be curious in inquiring, nor ſuperſtitious in depending upon ſuch things as properly concern them not. 3. Their Art, or skill (in the generall) reprooved. O ye Hypocrites! ye can diſcern the face of the skie, and of the earth. O ye Hypocrites! (that are buſily prying into the abſtruſe miracles of nature, and profanely neglect to take notice of the hidden and wonderfull things of God; That flatter and Sooth up others, to a doating preſumption of thoſe things, which yee your ſelves doubt of, and (among your ſelves) deride; That terrify others in a vain ſuperſtition of thoſe things, which you your ſelves are ſtupidly ſecure of) ye can diſcern (that is, not ſo much by the judgement of a certain knowledge: as by the opinion of an uncertain conjecture) And what can ye diſcern? but the Face (the apparition, the ſhadow) but the heart and body thereof ye cannot; ſc. the ſubſtance, and truth. All is but the face of the skie; and theres all your Aſtrologicall: and the face of the earth; and ther's all your Magicall skill. 4. Their Art or profeſſion reproved even in the leſs unlawfull particulars. When yee ſee a cloud, &c. the skie red, &c. ye ſay, it will be fair weather, it will be f…ul; there commeth a ſhower, it will be heat. We eaſily grant, it is not ſo much the occaſionall obſervation of theſe things, that he reproves: as the ſuperſtitious, and addicted profeſſion. For theſe things have their naturall and ordinary cauſes: and ſo may be moderatly obſerved to come to paſs; or to have their common effects. But in the aſſerting, or pronouncing upon theſe things, he reprooves (and that juſtly) their arrogation of authority to themſelves; ye ſay: their indeliberate raſhneſs; ſtreightway ye ſay▪ and their peremptory determinatenes; ye ſay, it will be to day. Now if he reproove this manner of Prognoſticating in things that have their naturall cauſes: how much more doth he ſo in things that have not? And how then ſhall our Prognoſticators goe unreprooved (by Chriſt and all good Chriſtians) who preſume to ſay (of themſelves, unadviſedly and peremptorily) not only, it will be fair weather; it will be foul weather: but it ſhall be a fair child, it ſhall be a foul child; and that not only for the face and temper of it; but for the fortune and manners? 5. Their defect of a better skill (yea of the beſt ſcience) is here reprooved. Can ye not diſcern the Signs of the times? how is it that ye diſcern not this time, viz. Of the Meſſiah, of Chriſt, of the Spirit, of the Goſpell, of grace, of the p. 23Church, of the Ordinances, and of the Chriſtian Common-wealth? Away then with all ſuperſtitious hearkning to weather-wizzards, Planet Prognoſticators, and fortune ſpellers: for who ſo ignorant and altogether unacquainted with the times of Chriſt, and of Chriſtian profeſſions (whether it be for their flouriſhing, or their tryals) as indeed are they? 6. Their defect or neglect of conſcientious judgments reprooved: Why, even of your ſelves, judge ye not what is right? Can ye judge of an externall event, which may peradventure be? and will ye not judge out of an internall principle, what ye ought neceſſarily to doe? the judgment of nature, the judgment of Art, they are often in the wrong; it is the judgment of conſcience only that is in the right; Why then ſhould we believe, or aſſent unto the curious; where we find not the conſcientious judgment? where is obliquity, but in the judicials of Aſtrologie? where is arctitude but in a conſcience informed by Theologie? Nay, may there not be ſo much rectitude even in an Aſtrologers conſcience as to convince him (beſides his perſonall, and morall) even of his artificiall obliquity? Nay and beſides, may not a man judge of what is right, juſt, true, good, poſſible, probable, neceſſary, convenient (as touching nature, morality, pollicie, Religion) and that even of himſelf (by reaſon, prudence, conſcience) without the Art, or the Artiſts, of Magick, or Aſtrologie?

SECT. II.

2. Whether Magicians and Aſtrologers (theſe places being taken from them, which they pretend to make for them) can evade or exempt themſelves (their friends, and acts, and arts) from theſe following places of Scripture; that make ſo expreſly and directly againſt them?

Deut. 18. 10, 11, 12.

There ſhall not be ſound among you any one that uſeth divination, or an obſerver of times, or an enchanter, or a witch.

Or a charmer, or a conſulter with familiar ſpirits, or a wizzard, or a necromancer.

For all that doe theſe things, are an abhomination unto the Lord: and becauſe of theſe abhominations, the Lord thy God doth drive them out from before thee.

WHether Magicians and Aſtrologers be to be tolerated among Gods people? I remember what I have elſewhere ſaid upon this place in brief, concerning Witches. The queſtion is, whether it be not p. 24applicable to Magicians and Aſtrologers alſo? and if ſo; then their not being tolerated by God, and among Gods people, is out of queſtion. 1. Therefore who is ſuch an one, that uſeth divination? One that divineth divinations. Whoſe divinations are of his own divining, of his own head, of his own art. Whoſe divinations are nothing (nothing in nature, and truth) but as he himſelf divineth, or deviſeth, pretending and preſuming not only to foreknow all things knowable, or imaginable, or fecible, or probable; but to foretell any future contingent, arbitrary action ſecret and particular quality and condition; and what ſhall happen to ſuch a perſon or ſuch a State. Now if both name, and thing be not proper to Magicall Aſtrologers; let them conſult (beſides their own conſciences) the learned Hebricians, and their own R…bbins eſpecially, in the confeſt uſe and application of the word. 2. Who is an obſerver of times? Not he that obſerveth times and ſeaſons for long or ſhort light or darke hot or cold, dry or wet: but he that obſerveth dayes, for white or black, fortunate or unfortunate, lucky or unlucky, good or bad: as to the enterprizing, or atchieving of naturall politicall and religious actions. And are not theſe the proper obſervations, and inſtructions both made, and taught by Aſtrologers? If (upon another ground) it be tranſlated, an obſerver of the clouds: does not that come nearer to them, as touching the matter of their art? And if it be tranſlated from that word, which fignifieth an eye: it yet again ſerves to note their ſuperſtitious ſpeculation, and praeſtigious inſpection. But which of them ſoever be the apteſt Etymologie, they cannot but apprehend themſelves both meant, and mentioned; if they obſerve Authors and Tranſlatours; ours, or yet their own. 3. Who is an Inchanter? A Sooth-ſinger, by canting numbers: or a Sooth-ſayer, by calculating numbers. Or a conjecturing, and experimenting Augur. And is not that ſuch a Prognoſticating Sooth-ſayer, or Sooth-ſaying Prognoſticator; as doth it only from his own conjecture; and hath nothing to proove it, but meerly the experiment. 4. Who is a Witch? Not only he that acts by a diabolicall compact, and power: but he that acts praeſtigiouſly and deluſively upon any part of nature whatſoever. Such were the Magicians of Egypt, Exod 7. 11. And if they will reſt with the Rabbinicall deſcription of the word and the man that is meant by it; it ſignifies ſuch an one as profeſſeth the art of the Stars, to deduce a Genius down from heaven, and in…ice it by certain characters, and figures; fabricated at certain hours, and under certain courſes of the Stars: and ſo uſing or imploying it to any mans commodity or diſcommodity, as he liſteth: yea and for the preſagition and praediction, of things hidden, abſent, and future. 5. Who is a Charmer? He that uſeth ſpels, figures, characters, ligatures, ſuſpenſions, conjurations, or (as the word it ſelf ſpeaketh) conjoyneth conjunctions. Now if you aske, what kind of conjunctions? I anſwer, beſides that with the Devill (in a compacted confederacy) and that with thoſe of their own ſociety: why not thoſe alſo among…t the Starrs and Planets? Seeing thoſe alſo are conjunctions of mens own conjoyning: that is, made to conſpire to thoſe ſignifications, and events, to which themſelves were never yet agreed. 6. Who is a conſulter with familiar ſpirits? What? he that hath conſociation with a wretched Imp? or confariation with a petty Maiſterell? or that mutters and mumbles from a Spirit, in a bottle, in a bag, or in his own belly? or he that interrogates ſuch a Familiar, either mediately by conſulting, and aſſenting; or immediatly, by tempting and provoking? Yea, and he too, that can whiſper, if not with the Spirits that rule in the ayr; yet with thoſe ſpirits which (he ſayes) not only move, but animate the celeſtiall bodyes. And then proclame you a pleaſing preſage; if you will but fill either his bottle, or his belly, or his bag. For, he tells you the Spirit will not ſpeak to your advantage, if theſe be empty. 7. Who is a Wizzard? A cunning man, a wiſe-man, a Magician, an Artiſt, or (in truth) a Scioliſt. That is, one whoſe idle ſpeculation of vain curioſities, makes him arrogantly to preſume, or ſuperſtitiouſly to be preſumed, to know, and foreknow that, which (in good earneſt) he knows not; neither is well and throughly able to judge of it, after it is now not unknown to all. For (ſaving the ſagac…ty of Satans ſuggeſtions) he knows as much by the underſtanding of a reaſonable man, as he doth by the corner of a Chimera-beaſt. Ask the Rabbinicall Magician, and he has ſo much underſtanding as to tell you what is meant by that. I count the Jewiſh wizzardly fable not here worth the relating; no though the wizzard himſelf be tranſlated from it. 8. who is a Necromancer? He that takes upon him to Preſage or Divine to the living from the dead, ideſt, Dead corps, dead ſacrifices, dead idols, dead pictures, dead figures; yea, and dead or liveleſs Signes and Planets too The Holy Ghoſt uſes other words, plain enough expreſſing both their votes and feats; or arts and acts. (Exod. 7. 11. Iſay 47. 13. Ezek. 21. 21, 22. Hoſ. 4. 12. Dan. 5 11.) to let them underſtand, it is not in all their evaſion, to eſcape his comprehenſion; yea, and that in ſome ſuch words, as were otherwiſe of honeſt ſignification, and laudable uſe. To let them know again, that it is not the arrogation, or attribution of a good name, or tearm, that can make it a good art, or lawfull profeſſion. p. 26And therefore they have ſmall cauſe to glory in uſurping to themſelves ſuch an appellation, as the Scripture ſometimes retains in a middle acception. But have I not ſaid enough, both to include them, according to the ſcope of the place: as alſo to exclude them, according to the tenour of the caſe, I have here handled?

Iſa. 41. 21, 22, 23, 24.

Produce your cauſe, ſaith the Lord, bring forth your ſtrong reaſons, ſaith the King of Jacob.

Let them bring them forth, and ſhew us what ſhall happen; Let them ſhew the former things, what they be; that we may conſider them, and know the latter end of them; or declare us things for to come.

Shew the things that are to come hereafter, that we may know that ye are Gods: yea, doe good, or doe evill, that we may be diſmayed, and behold it together.

Behold, ye are of nothing, and you work of nought: an abomination is he that chooſeth you.

Whether the Devill, and his prognoſticating Divines, be able to indure the diſquiſition and examination of God, and of his divine Prophets? Produce your cauſe; make manifeſt (if you can) your whole art, and profeſſion. Wherefore doe ye adjure one another to Sorcerie in your half-hinted myſteries? are neither God, nor good men capable of them nor worthy to receive them? Come produce your cauſes; let us hear what naturall cauſes there can be for your ſo peremptory predictions, upon arbitrary notions and fortuitous events? Bring forth your ſtrong men, your Artiſts: and your ſtrong reaſons, the true Demonſtrations of your Art. Let them, (the Idols, their Oracles, Augurs, and all the aruſpicate Preſagers) bring forth (into reall art, or effect) and ſhew us (by true propoſitions) what ſhall happen (by way of contingent, or meer accident.) Let them ſhew the former things, what they be: For if they be ignorant of things paſt heretofore, how can they be intelligent of things future, or that ſhall be hereafter? And if things paſt be not yet preſent to them: doubtleſs things to come are farre abſent from them. But let them ſhew the former things, that we may conſider them. How? recollect them, as if out of our mind and memory? Nay, that we may ſee whether their recollection of them be worth our conſideration. Or ſet our heart upon them: to give credit, or aſſent unto them. And know the latter end of them. For if they can recall things from the firſt; they are the better able to inform us what ſhall become of them to the very laſt. And if things be preſent p. 27to them from the beginning; we may the rather believe them, that things are not abſent or hidden from them, as touching their latter end. Or declare us things for to come. If they be blind behind, ſo that they cannot look back; but have only their eyes in their foreheads, to ſee before them: then let them (even as concerning thoſe things) make us to hear (ſc. both infuſe a faith, and bind a conſcience, to believe them, as touching the futures which they take upon them to foretell.) What talk ye of ſome immediate and imminent probables (ſuch as even ſenſe may gheſſe at; or preſent hopes, or fears, eaſily ſuggeſt?) Shew the things that are to come hereafter. Manifeſt your preſcience of things a…ar off: as well as your preſent ſenſe of things neer at hand. But alas! ye are not able certainly to foreſee what may come to paſſe within an hour: how much leſſe are ye able to foretell what ſhall come to paſſe after an age? Doe either this, or that infallibly; That we may know that yee are Gods. Not Devills, not Idols, not Diviners, not Sooth-ſayers, not Prognoſticators; N…y, not Angels, not Prophets, nor Apoſtles; no, but very Gods. For to foreknow, and foretell things to come, this is the ſole property of a true God, and of none elſe but one worthy to be ſo known, confeſſed, honoured, and adored. Yea, doe good, or doe evill. Not Morally; for ſo, evill indeed ye may do, ſo farre as ye are permitted: yet good ye cannot doe, becauſe not thereunto endowed. But Remuneratively; let your Starres and Planets not onelyonly ſigne, but cauſe good fortune, or reward to good men: and bad fortune, or puniſhment to evill men. That we may be diſmayed. This benignity, and ſeverity of theirs would indeed ſtrike us with ſome aſtoniſhment; either of terrours, or admiration. But tell's not of their indiſcriminate and confuſed benefices, or malefices (to our vain hopes, or fears,) unleſs you can order them ſo, as that we may behold them together, ſc. God, as well as man, to approve them: and we, as well as you, to prove and experiment them. Otherwiſe, why ſhould wee believe you can foreſee ſee ſuch things, as none can ſee but your ſelves? But ſince you are not able to let us behold your Art together with you: this we can behold without you; and ſo can all that are wiſe, beſide you, Behold ye are of nothing. Is not there the vanity of your perſons? And your works of nought: is not there the invalidity of your Art? An abomination is he that chooſeth you. Is not there the guilt and plague of every proſelyte and client of yours? And now, think not eaſily to evade; it is God that thus diſcepts with you, ſayth the Lord. Yea, ſayth the King of Jacob; It is God▪ that not only diſputes againſt your cauſe, but pleads the cauſe of his Church againſt you.

p. 28Iſa. 44. 25.

That fruſtrateth the tokens of the lyars, and maketh Diviners mad, that turneth wiſe men backward, and maketh their knowledge fooliſh.

How God dealeth not only with Aſtrologers, but with their Art? He fruſtrateth (depriving that of a due end, to which he never vouchſafed a true cauſe,) the tokens (fancied and feigned ſignes, from calculated, and prognoſticating Aſpects, and Conjunctions) of the lyars; (commonly expounded of feigning and falſifying Aſtrologers, that Predict, and preſage neither from the truth of nature, reaſon, nor ſaith.) And maketh Diviners mad; Mad, in giving them over to break their own brains about needleſs curioſities, and abſtruſe vanities. Mad, in a proud and inſolent conceit, and boaſting of their own art and learning; above all other mad in their phrenetick ſuggeſtions, ſublime inveſtigations, confuſed apprehenſions, obſcure expreſſions, ambiguous preſagitions, ſuperſtitious Ceremonies, and preſtigious practices. Mad, at the fruſtration of their own bold Predictions. Mad, at wiſe mens diſcovery of them; and conſequently at the worlds deriſion and contempt. Mad, with envy at the truth of God, Church and Miniſtry. And mad, in the horrour and diſtractions of their own helliſh hearts and conſciences. And turneth wiſe men backward; Such as account themſelves the onelyonly wiſemen; and yet while they pretend to make progreſſe in knowledge and vertue, are themſelves become retrograde, and turned backward into Idolatry, Superſtition, Atheiſm, Prophaneſſe, Sorcery, &c. Turned backward; while they read the Stars now backward, now forward; now for a fortune, now for an infortune; now for this ſide, now for that. Turned backward; when they find rebuke, and reprehenſion: where they lookt for praiſe and promotion And maketh their knowledge fooliſh; From their own conviction, confeſſion, retractation; by the infallible judgement of Gods word and truth; in the clear diſcerning of all wiſe-hearted Chriſtians, and to the palpable experiment of all rationall men. What? not only the Artiſts fools, but the Art it ſelf folly? Away then with that excuſe, from the folly, errour, and ungroundedneſs of the Artſmen: ſince there is ſo little ground (beſides errour and folly) for the Art it ſelf.

Iſa. 57, 12, 13, 14.

Stand now with thine inchantments, and with the multitude of thy ſorceries, wherein thou haſt laboured from thy youth; if ſo be thou ſhalt be able to profit, if ſo be thou mayſt prevail.

Thou art wearied in the multitude of thy counſells: Let now the p. 29Aſtrologers, the Starre-gazers, the monethly Prognoſticators ſtand up, and ſave thee from theſe things that ſhall come upon thee.

Behold, they ſhall be as ſtubble, the fire ſhall burn them; they ſhall not deliver themſelves from the power of the flame; there ſhall not be a coal to warm at, nor fire to ſit before.

What uſe, and end of Aſtrologers, in times of extreme and imminent dangers? Can there be any help, or hope in that Art or power, which the Holy Ghoſt thus rebukingly derides? Stand now (he ſpeaks to Babylon, the mother of Magick, Aſtrologie, and Witchcraft; and that in an admonition to all Nations:) Now, that divine vengeance, and common calamity is at hand. Now indeed is the uſuall time for theſe Arts and Artiſts to be boldly and buſily ſtanding up, or ſtarting out: but can they (upon ſuch exigents.) ſtand up with Faith, and Fortitude, and Patience? Alas! the wretched Magicians were not able to ſtand before the plague of a boyle: how then can they ſtand up in a greater judgement? And if not ſtand up themſelves, how ſhould they now ſtand others in ſtead? why then ſhould others ſtand with them? Oh! let all take heed how they ſtand with ſuch (by crediting, confiding, countenancing, or conniving) leſt God give them all over to fall together. What more dreadfull token of judgement inevitable, and ineluctable, than whan God deſiſts from his gracious and ſerious dehorting: and ironically invites to perſiſt (one with another) in evill and unlawfull wayes? Stand now with thine inchantments, or conjunctions. Lo! there may be Inchantments in Conjunctions. And lo! maleficall and ſorcerous ſinnes are not only appopriated to the actors only: but to them alſo that conſult, aſſent, credit, confide, countenance, connive, excuſe, juſtifie, or (in any way) ſtand with them. And with the multitude of thy ſorceries. Lo again! how one kind of malefice induces to another: and how they all agree to multiply, through countenance or connivance. Wherein thou haſt laboured from thy youth. O tedious labour! in an abſtruſe art. O vile labour! in a vitious art. O impious labour! in a prophane art. O fruitleſs labour! in an unprofitable art. O horrid labour! in execrable immolation. O ſordid labour! in loathſome inſpection. O ridiculous labour! in vain obſervation. O ſervile labour! in ſuperſtitious attendance. O toylſome labour! in preſtigious fabrefaction. O loſt labour and time! to be inſtituted, and educated to ſuch a practice or profeſſion. O endleſs labour! to begin it in youth, and not to deſiſt from it in old age. But were all they of Babylon ſolely and wholly trained up to this ſortilegious trade? p. 30Great like not. What then would the Holy Ghoſt here teach us? but that the educationall, and profeſſionall, are to be imputed, and accounted for Nationall ſinnes. If ſo be, thou ſhalt be able to profit, if ſo bee thou mayſt prevail; ſc. profit thy ſelf; or prevail againſt thine Adverſaries. Oh wretched art! that can neither doe good, nor defend from evill. Would it not be folly, and madneſſe then, to think that a Prognoſtication, or Aſtrologicall Prediction, ſhould any whit advantage or avail, either for the fortifying of our own, or the infringing of our enemies power? But the repeated (if ſo be) is not to be neglected, for Peradventure intimates ſomething of a ſuppoſition, but more of a dubitation. And therefore though magicall practices and predictions may ſometimes prevail, or (through Gods permiſſion) be ſometimes ſuffeted to take effect; yet are they not to be truſted to; becauſe the utmoſt of them is but in a peradventure. Thou art wearied in the multitude of thy counſells. What fruit? what iſſue? what end ſhould there be of humane conſultations; if they ſhould be either regulated by or reſpective to the conſultations of the Starres and Planets? How would one counſell beget another? and how would they ſo weary out all at laſt? Let now the Aſtrologers (or inſpectors of the heavens, that can only look and talk;) The Star-gazers (that pretend to pry into them, to ſpy out more than they portend;) The monethly Prognoſticators (that undertake to predict what ſhall befall every month, not only as touching the ordinary diſpoſition of the weather; but the extraordinary inclination, yea, & neceſſitation of free actions & meer contingencies, or contingent emergencies in humane affairs.) Let them ſtand up, and ſave thee, from theſe things that ſhall come upon thee. When did God oppoſe, or menace, or challenge his own ordinances and means of ignorance, or impotence? Whoſe inſtitution (I pray) muſt this art of theirs be then? O miſerable counſellers, and comforters! have ye an Art, and a light, to foreſee and foretell? and have ye neither promiſe, nor office, to prepare or prevent? How uncomfortably doe ye foreſhew good, that know no means to procure it? How deſperatly doe ye foretell evill, that have no power or vertue to prevent it? But how ſhould they indeed ſave others, that cannot ſave themſelves? Behold, they ſhall be as ſtubble; They, with their ſtrawy ſcience, and chaffie conſcience; the fire (of indignation and wrath) ſhall burn them (them as well as the reſt, nay and before them.) They ſhall not (by all their charming and enchanting) deliver themſelves from the flame (of externall judgement, internall horrours, eternall confuſion.) Their own Planets are all combuſt: yea, and peregrine too. For albeit they now fare well, and keep themſelves p. 31warm by their own fires (and mean-while ſtudy here to ſet others on fire) yet (an event which Gods Spirit propheſies, though their own ſtars and ſpirits preſage it not unto them) the time is comming, when there ſhall not be a coal (of their own left unto them) to warm at, nor a fine (in their own houſes) to ſit before.

Jer. 10. 2.

Learn not the way of the Heathen, and be not diſmayed at the Signs of Heaven; for the Heathens are diſmayed at them.

Was Aſtrology then an art, or ſcience? becauſe he ſaith, Learn not. No; but it was a trade or way; and that was enough to teach it. And yet it was but an Heatheniſh way; and that was enough to inhibit it. And a way that wrought an Heatheniſh, faithleſs fear; and that was enough to deterre it. No ſuch fear at the Signs of Heaven, but in learning of ſuch a way. Therefore he ſaith, and be not diſmayed at the Signs of Heaven. At what kind of ſigns? Thoſe of the divine ordination? nay, but thoſe of the Diviners machination. As is expreſs to be obſerved; 1. From the Occaſion, or Induction, Learn not the way of the Heathen. He ſaith not wayes (plurally) as if he ſpake now of all their abhominations in generall: but the way (ſingularly) to note, that he more ſpecially now intended it of ſome certain particular. Say it was Idolatry; yet it was ſuch, as preciſely tended to divination, or divining Prognoſtication. And therefore he inhibits to learn ſuch an Heatheniſh way as might induce to a ſuperſtitious conſtruction, through their ſoothſaying interpretation of the celeſtiall prodigies. 2. From the nature and kind both of the Signs and Fear; And be not diſmayed at the Signs of Heaven. Of the ſigns. What? the naturall and ordinary ſigns? what terror and conſternation can there be at ſuch, as are intended for beauty, and comfort? when Signs are ſaid to be of, in, or from Heaven; then are they to be underſtood not of the naturall: but if not of the myſterous, then altogether of the porteuntous, and prodigious. And thoſe not ſo prodigious in themſelves; but made more ominous by mens ſuperſtitious obſervations and predictions: which he therefore elſewhere calls the Signs of the Lyars. As for the Fear, what other means he, but the ſuperſtitiouſly ominating? Would he animate, or hearten any, againſt a due reverence of his own Ordinances or judgements? what ſhould Gods ſigns ſimply teach but Gods fear? and that he himſelf would never forbid. 3. From the Subject, or example; For the Heathen are diſmayed at them. And are heatheniſh paſſions and affections imitable to Gods choſen people? And what was it that made them ſo diſmayed? but their corrupt natures, blind minds, p. 32faithleſs hearts, guilty conſciences, ſuperſtitious opinions, and inordinate affections: and all theſe aggravated by their ominating prognoſticators. Now ſeeing ſuch heatheniſh fears are forbidden, as concerning extraordinary and prodigious ſignes: what kind of Chriſtians then are they; whom the ordinary ſignes put either into ſuch fears, or hopes?

Act. 19. 19. 20.

Many alſo of them which uſed curious arts, brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thouſand pieces of ſilver.

So mightily grew the word of God, and prevailed.

Which is the right way preſently to reform Magick and Aſtrology? Is it not according to this example, firſt to reform the Artiſts, and then the Art? Muſt not they be well beaten, and wounded, by the evill ſpirits, of their own guilty conſciences? Eſpecially, for taking upon them, to call over (by adjuring, imprecating, and deprecating) them that had evill ſpirits (whether of obſeſſion, temptation, ſuperſtition, curioſity) adding thereunto (in a preſumption of more vertue and vigour to their charming, and inchanting) the name of the Lord Jeſus. As if they thus indeavoured to reconcile Aſtrologie, and Theologie, Geomancy, or Goetie and the Goſpell, Divination and Divinity. Again, muſt they not flee out of their houſes (their Zodiacall houſes) and that naked, or quite ſtript of all their ſuperſtitious phantaſies, and vain obſervations? And again, muſt they not fear, and believe, and confeſſe, and ſhew their deeds, and magnifie the name of the Lord Jeſus? Fear, in a deep apprehenſion of Gods juſt diſpleaſure; believe, through a lively faith in his gracious promiſes; confeſſe their ſins in generall; ſhew their deeds, declare their magicall and ſorcerous practiſes in ſpeciall: and magnifie the name of the Lord Jeſus; admire and adore the wiſedome, power and goodneſs of God, in that excellent myſterie of mans redemption. Now the perſons thus converted; whats to be done for the reformation of the Art, but after their example? Many of them which uſed curious arts, brought their books together, and burned them before all men. Many of them; for all the converts now, were not exorciſts, or Magicians. And therefore, what ſtarting hole is here to ſurmiſe that ſome of them did not ſo? They brought their books together, one as well as another, with a common conſent, that none of them might eſcape, of what kind authority, or edition ſoever. And burned them before all men; voluntarily, and not by compulſion of the p. 33Law; evidently, and not under a pretext; and that to the teſtimony and ſatisfaction, as well of the world, as of the Church. And what books were they, that were thus ſerved? Books of curious arts; Unheard-of curioſities, and well-worthy to be unſeen. But what? would the Holy Ghoſt thus exrenuate the malefice and malignity of their contents? or would he thus, if not elevate, yet alieniate their fludies, or rather Practices? Oh no; but to inform us that the books were worthy to be burnt, not only for the abſtruſe curioſity; but for the triviall impertinency that was in them. And ſo much the originall word imports properly; and ſo inſtructs further: that magicall aſtrologicall and chymicall books; and all ſuch works upon which a man beſtowes ſuperfluous pains (as being unneceſſary, uſeleſs, unprofitable, impertinent, beſides a mans own calling, and to no edification of others) are good for nothing elſe, but to be burned. But herein is the example the more admirable; in that the… accounted the price of them, and found it fifty pieces of ſilver. Belike they counted all dung now that they had wonne Chriſt: and determined hence forward not to know any thing, ſave Jeſus Chriſt, and him crucified. Ah! who ſhall perſwade our Magicians, Aſtrologers, and Chymiſts to doe ſo? Prize they not their old miſty fragments, and freſh two penny Pamphlets more than ſo? Nay, will they not hazzard the burning of their ſouls, rather than the burning of their books? And if they will not beſtow the burning of them; who will ſave them the labour, and doe it for them? Ah ſhame, and woe of ſuperſtition and prophaneſſe! what books (now of late are grown into requeſt with many) more than theſe? Is not the Book, the book of books layd aſide; while theſe are taken up? Here is Divinity ſet after Divination, and Prophecies undervalued to preſages; and promiſes, to Promiſers, and the Goſpell to their Goetie. How are the Planetarian elections preferred to the election of grace? and men more inquiſitive now after their fatall deſtiny; than eternall predeſtination? If this be not a juſt complaining let the Time ſpeak; If this be not a right arguing let the Text ſpeak. They burnt their books, ſo mightily grew the word of God, and prevailed. The growth and prevalency of Gods word was the cauſe of burning their books: and ſo was this a ſigne of that. Now God grant that his word may grow in mens hearts and conſciences, and prevail againſt mens errours, and opinions: and then we may eaſily gheſſe what will ſoon become of all theſe gheſſing books; and the like.

p. 34SECT. III.

3. Whether ever any depravations, corruptions, adulterations, or wreſting applications of Scripture-places, and paſſages, was more hereticall, blaſphemous, ſuperſtitious, impious, prophane, impertinent, groſſe, abſurd, and ridiculous; than thoſe that are ſo notorious in Magicall and Aſtrologicall Authors, old and new? And whether the bare recitall of them be not a ſufficient refutation, in the judgement, not only of ſpeciall faith, but common reaſon?

ADam that gave the firſt names to things, knowing the influences of the heavens, and properties of all things, gave them names according to their natures, as it is written in Geneſis, Gen. 2. 20.

According to the properties of the influences, proper names reſult to things; and are put upon them by Him, who numbers the multitude of the Stars calling them all by their names; of which names Chriſt ſpeaks in another place, ſaying, Your names are written in heaven, Luk. 10. 20.

There is nothing more effectuall to drive away evill Spirits, than muſicall harmony (for they being fallen from that coeleſtiall harmony, cannot indure any true conſort, as being an enemy to them, but fly from it.) As David by his Harp appeaſed Saul, being troubled by an evill Spirit, 1 Sam. 16. 23.

As the Sun doth by its light drive away all the darkneſs of the night, ſo alſo all power of darkneſſe; which we read of in Job; As ſoon as the morning appears, they think of the ſhadow of death, Job 24. 17. And the Pſalmiſt ſpeaking of the Lions whelps ſeeking leave of God to devour, ſayth, The Sun is riſen, and they are gathered together, and ſhall be placed in their dens; which being put to flight, it follows, man ſhall goe forth to his labour.

Chriſt himſelf while he lived on earth, ſpoke after that manner and faſhion, that only the more intimate Diſciples ſhould underſtand the myſtery of the word of God; but the other ſhould perceive the Parables only. Commanding moreover, that holy things ſhould not be given to doggs, nor Pearls caſt to Swine. Therefore the Prophet ſaith, I have hid thy words in my heart, that I might not ſin againſt thee. Therefore it is not fit that theſe ſecrets which p. 35are among a few wiſe men, and are communicated by mouth only, ſhould be publickly written. Wherefore you will pardon me, if I paſſe over in ſilence many, and the chiefeſt ſecret myſteries of ceremoniall magick.

Hence (for the naturall dignifying of a perſon fit to be a true perfect Magician) ſo great care is taken in the Law of Moſes concerning the Prieſt, that he be not polluted by a dead carcaſſe, or by a woman, a widow, or menſtruous; that he be free from leproſie, flux of blood, burſtnes, and be perfect in all his members; not blind, not lame, not crook-backt, or with an ill-favoured noſe.

Not only the knees of earthly, heavenly, and helliſh creatures are bowed, but alſo inſenſible things doe reverence it, and all tremble at his beck; when from a faithfull heart, and true mouth, the name Je…us is pronounced; and pure hands imprint the ſalutiferous ſigne of the Croſſe. Neither truly doth Chriſt ſay in vain unto his Diſciples, In my name they ſhall caſt out Devills, &c. unleſſe there were a certain vertue expreſſed in that name over devills, and ſick folk, ſerpents and poiſons, and tongues, &c. Seeing the power which this name hath, is both from the vertue of God the inſtitutor; and alſo from the vertue of him who is expreſſed by this name; and from a power implanted in the very word.

Of this ſort were the Gods of the Nations, which did rule and govern them, which Moſes himſelf in Deuteronomie calleth Gods of the earth. To the which all Nations were attributed, not ſignifying others, than the heavenly ſtarrs, and their ſouls.

That the heavens, and the heavenly bodies are animated with certain divine ſouls, is not only the opinion of Poets and Philoſophers; but alſo the aſſertion of the Sacred Scriptures, and of the Catholicks For Eccleſiaſtes alſo deſcribeth the ſoul of heaven. Coeleſtiall bodies are animated, becauſe they are ſaid to receive commands from God; which is only agreeable to a reaſonable nature; for it is written, I have injoyned a command on all the ſtars. Moreover, Job ſeemeth to have fully granted, that the ſtar…s are not free from the ſtain of ſin; for there we read, The ſtars alſo are not clean in his ſight. Which cannot verily be referred to the brightneſſe of their bodyes.

The Maſters of the Hebrews think, that the names of Angells were impoſed on them by Adam; according to that which is written, he Lord brought all things which he had made unto Adam, that he ſhould name them: and as he called any thing, ſo the name p. 36of it was. Hence the Hebrew Meculiabs think, together with the Magicians, that it is in the power of man, to impoſe names upon Spirits.

Many prophecying Spirits were wont to ſhew themſelves, and be aſſociats with the ſouls of them that were purified; examples whereof there are many in ſacred writ. As in Abraham, and his bond-mayd Hagar, in Jacob, Ged…on, Elias, Tobias, Daniel, and many more. So Adam had familiarity with the Angell Raziel; Shem the Son of Noah with Tophiel; Abraham with Zadkiel; Iſaac, and Iacob with Peliel; Ioſeph, Joſhua and Daniel, with Gabr…el; Moſes with Metattron; Elias with Malhiel; Tobias the younger with Raphael; David with Cerniel; Mannoah with Phada…l; Cenez with Cerrel; Ezekiel with Haſmael; Eſaras with Uriel; Solomon with Michael.

There is a kind of frenzy which proceeds from the mind of the world. This doth by certain ſacred myſteries, vows, ſacrifices, adorations, innovations, and certain ſacred arts, or certain ſecret confections, by which the Spirit of their God did infuſe vertue, make the ſoul riſe above the mind, by joyning it with deities and Daemons. So we read concerning the Ephod, which being applyed, they did preſently propheſy.

Rabbi Levi affirmeth that no propheticall dream can be kept back from his effect, longer than twenty two years. So Joſeph dreamed in the ſeventeenth year of his age, and it was accompliſhed in the 39. year of his age.

A humane ſoul when it ſhall be rightly purged, and expiated, doth then, being looſed from all impurity, break forth with a liberall motion, aſcends upwards, receives divine things, inſtructs it ſelf, when happily it ſeems to be inſtructed elſewhere; neither doth it then need any remembrance or demonſtration▪ by reaſon of the induſtry of it ſelf: as by its mind (which is the head and Pilot of the Soul) it doth (imitating by its own nature the Angels) attain to what it deſires; not by ſucceſſion or time, but in a moment. For David, when he had not learning, was of a Sheepheard made a Prophet, and moſt expert of divine things. Salomon in the dream of one night, was filled with the knowledge of all things above and below. So Iſaiah, Ezekiel, Daniel, and the other Prophets, and Apoſtles, were taught.

If there be a deprecation (a magicall deprecation) made for the deſtruction of enemies; let it be commemorated, that God deſtroyed the Gyants in the Deluge of waters; and the builders of p. 37Babel, in the confuſion of tongues: Sodome and Gomorah in the rayning of fire; the hoſte of Pharaoh in the Red Sea; and the like: adding to theſe, ſome maledictions out of the Pſalms; or ſuch as may be gathered out of other places of Scripture. In like manner, when we are to deprecate (ſtill magically deprecate) againſt dangers of waters; let us commemorate the ſaving of Noah in the flood; the paſſing of the children of Iſrael thorough the Red Sea; and Chriſt walking dry ſhod upon the waters, and ſaving a Ship from ſhipwrack, commanding the winds, and waves, and lifting up Peter ſinking in the waters of the Sea, and ſuch like. But if a prayer be neceſſary for obtaining oracles, or dreams, whether it be to God, Angels, or Hero's; there are many places offer themſelves out of the old Teſtament, where God is ſaid to talk with men; promiſing (in very many places) preſages, and revelations; beſides the propheticall dreams of Jacob, Joſeph, Pharoah, Daniel, Nebuchadnezzar, in the old Teſtament, and the Revelation of John, and Paul, in the new.

In conſecrations (magicall conſecrations) of Fire, Water, Oyl, Books, Swords, &c. Read holy Writ, and thence apply ſuch attributes, names, words, phraſes examples, as are ſuitable, &c.

We call Daemon… holy becauſe in them God dwels; whoſe name they are often ſaid to bear: whence it is read in Exodus, I will ſend my Angell, who ſhall goe before thee, obſerve him, neither think that he is to be deſpiſed; for my name is in him.

In like manner, certain confections (magicall confections) are called holy, into which God hath put the ſpeciall beam of his vertue: as we read in Exodus, of the ſweet perfume, and Oyl of annointing.

We reverence the image of a Lamb, becauſe it repreſenteth Chriſt; and the picture of a Dove, becauſe it ſignifieth the Holy Ghoſt; and the forms of a Lynn, Oxe, Eagle, and a Man, ſignifying the Evangeliſts: and ſuch things, which we find expreſſed in the Revelations of the Prophets, and in divers places of the holy Scripture. Moreover theſe things confer to the like Revelations and dreams, and therefore are called ſacred pictures.

Amongſt the Jews black dayes are the 17. day of June; becauſe on that day, Moſes brake the …ables; Manaſſes erected an Idoll in the Sanctum Sanctorum; and the walls of Jeruſalem are ſuppoſed to have been pulled down by their enemies. Likewiſe the 9. of July is a black day with them; becauſe on that day the deſtruction p. 38of both the Temples happened. And every nation by this way, may eaſily make the like calculation of dayes fortunate, or unfortunate to them. And the Magicians command that theſe holy and religious dayes be obſerved, no leſs than the Planetary dayes, and the celeſtiall diſpoſitions, &c.

Whoſoever rhou art who deſireſt to operate in this facul…y, in the firſt place implore God the Father, being one; that thou mayſt be one worthy of his favour: be clean within, and without, in a clean place; becauſe it is written in Leviticus, Every man which ſhall approach thoſe things which are conſecrated, in whom there is uncleanneſs, ſhall periſh before the Lord.

God accepteth for a moſt ſweet odour▪ thoſe things which are offered to him by a man purified, and well diſpoſed: and together with that perfume condeſcendeth to your prayer and oblation; as the Pſalmiſt ſingeth, Let my prayer, O Lord be directed to thee, as incenſe in thy ſight. Moreover, the ſoul being the off-ſpring and image of God himſelf, is delighted in theſe perfumes and odours, receiving them by thoſe noſtrils, by the which it ſelf alſo entred into this corporeall man. And by the which (as Job teſtifieth) the moſt lively ſpirits are ſometimes ſent forth, which cannot be retained in mans heart.

A fortunate place conduceth much to favour. Neither without cauſe did the Lord ſpeak to Abraham, that he ſhould come into the land which he would ſhew him; and Abraham aroſe and journyed towards the South. In like manner, Iſaac went to Gerarah, where he ſowed, and gathered an hundred fold, and waxed very rich.

Make elections alſo of hours, and dayes for thy operations (magicall operations) for not without cauſe our Saviour ſpake, are there not twelve hours in the day?

Concerning that Phiolſophie which you require to know, I would have you know, that it is to know God himſelf, the worker of all things; and to paſſe into him by a whole image of likeneſs (as by an eſſentiall contract and bond) whereby thou mayſt bee transformed, and made as God: as the Lord ſpake concerning Moſes, ſaying▪ Behold I have made thee the God of Pharaoh. This is that true, high, occult Philoſophie of wonderfull vertues.

We muſt dye, I ſay, dye to the world, and to the fleſh, and all ſenſes, and to the whole man animal, who would enter into theſe cloſets of ſecrets (occult Philoſophicall Magicall ſecrets) not becauſe p. 39the body is ſeparated from the ſoul, but becauſe the ſoul leaves the body. Of which death Paul wrote to the Coloſſians, Ye are dead, and your life is hid with Chriſt, And elſewhere he ſpeaks more clearly of himſelf, I knew a man, whether in the body, or out of the body, I cannot tell, God knows, caught up into the third Heaven.

By this (their theomancy) they ſuppoſe, that Moſes did ſhew ſo many Signs, and turned the rod into a Serpent, and the waters into blood; and that he ſent Frogs, Flys, Lice, Locuſts, Caterpillers, fire with Hail, botches and boyles on the Egyptians, &c. By this art of miracles Joſhua commanded the Sun to ſtand ſtill; Eliſah called down fire from Heaven upon his enemies; reſtored a dead child to life; Daniel ſtopt the mouths of the Lyons; the three children ſang ſongs in the fiery furnace. Moreover, by this art, the incredulous Jews affirm, that even Chriſt did ſo many miracles. Salomon alſo very well knew this art, and delivered charms againſt Devils, and their bonds, and the manner of conjurations, and againſt diſeaſes.

This is that Alphabetary, and Arithmeticall Theologie which Chriſt in private manifeſted to his Apoſtles: and which Paul ſpeaketh to the perfect only, 1 Cor. 2. 6, 7.

John 37. 7. He ſealeth up the hand of every man, that all men may know his work. This place the Chiroſophers, or C…iromancers abuſe, to proove their Palmiſtry; and their jugling Prognoſtications, by the fictitious lines, and mounts in the hand.

Iſa. 1. 16. Waſh ye, make you clean all: this they apply to the ceremoniall emundations, or purifactions which they preſcribe, as requiſite to the operations of Theurgicall Magick.

1 Kings 4. 33. Hereupon they believe that King Salomon exceeded in Magicall skill▪ and that all thoſe things here ſpoken of, doe bear before them certain powers of naturall Magick.

Dan 4. 33. Nebuchadnezzar being driven from among men, and eating graſſe as Oxen, &c. This they urge as a proof of the poſſibillity of veneficall, and metamorphoſing or transforming Magick.

That the Brazen Serpent ſet up by Moſes in the wilderneſſe, was but a meer Taliſman; which drove away Serpents, and healed the bitings of them. And that the Iews made the Golden Calf to no other end than to ſerve as a …aliſman; as their Aſtrologers think, to aucupate the favour of Venus and the Moon, againſt the p. 40influences of Scorpio and Mars, which are adverſe unto them.

I know not whether or no, by the very ſame vertue of Reſemblance, which is found betwixt God and man (Let us make man in our image, after our likeneſſe) it hath not rightly been affirmed by ſome Divines; that the Son of God would nevertheleſs have become man (yet without ſuffering death) though Adam had not fallen.

The art of Divination of Dreams is grounded upon reſemblance; as may appear out of the holy Bible, where Joſeph foretold the Cup-bearer, that within three dayes he ſhould be reſtored to his office; becauſe he had dreamed, that he preſſed three cluſters of Grapes into Pharaohs Cup, &c. So at the ſeven years of plenty, and dearth; by the ſeven fat, and lean kine.

Eccleſ. 1. 16, 17. & 7. 25. By the words ſpoken in the good ſenſe (ſayes R. Salomon) we underſtand Sciences divine▪ under which he comprehends Aſtrologie: and by the other words in the bad ſenſe, thoſe that are unlawfull; in which number he reckons the Magick of the Aegyptians; to which ſome will alſo intitle Moſes.

They (the later Rabines) ſay, that Moſes, who was a learned Aſtrologer, making uſe of his knowledge in theſe ſecrets, gave the Jewes thoſe Lawes; which he grounded upon the harmony of the Planetary Zepheros. As for example, he inſtituted the fourth Commandement, Remember to keep holy the Sabbath day; becauſe this day was governed by Saturn, who might cauſe thoſe works that were undertaken on this day, to be unproſperous: and that Moſes therefore thought it fit, that the people ſhould reſt on this day. The fifth Commandement (Honour thy father and thy mother) hath reference to the Sphere of Jupiter, which is benign. The ſixth (thou halt not kill) to Mars, who hath the government of Wars, and Murders. The ſeventh (thou ſhalt not commit adultery) to Venus; who rules over concupiſcentiall motions; and ſo of all the reſt.

That our Saviour Chriſt (Saturn having part in his Nativity, and ſo rendring him ſad and penſive) ſeemed to be older than he was. Whereupon the Jewes took occaſion to ſay unto him, Thou art not yet fifty years old &c.

Abarbanel ſaith that Sol was the chiefeſt from whom they (the Rabbinicall Aſtrologers) took their Omens of good: and this was the reaſon (ſaith the ſame Authour) that when God cauſed p. 41King Hezekiah to be born again, as it were the ſecond time; hee made choyſe of the Sun to be the ſign by which this miracle ſhould be wrought.

Pſal. 19. 4. Their line is gone out through all the earth. We may underſtand it ſpoken of the ſtarrs, which are ranged in the heavens, after the manner of letters in a book, or upon a ſheet of Parchment.

Ier. 1. 14. Out of the North an evill ſhall break forth, &c. or ſhall be opened. We may render this Prophecie in theſe words, all evills ſhall be deſcribed, or written from the northward. And if written, then certainly to be read from this ſide. Moſt properly therefore doe wee in this coeleſtiall writing, begin to read diſaſters, and misfortunes, from the Northern part.

Ieſus Chriſt when he was on earth, with the duſt of that earth he made the blind to ſee; and of meer water he made w…ne. Theſe were the viſible elemenrs of his Phyſick or rather (ſo the notion offend you not) of his Magick. But ſhall I ſhew you his library, and that in this threefold Philoſophie? Obſerve then firſt, and cenſure afterwards. Have ſalt in your ſelves; and again, you are the ſalt of the earth; and in a third place▪ ſalt is good. This is his minerall doctrine Will you know his vegetable? It is in two little books, a Muſtard-ſeed and a Lilly. Laſtly, he hath his animal Magick; and truly, that is a ſcrowl ſealed up. I know not who may open it. Hee needed not that any ſhould bear witneſſe of man, for he knew what was in man. And what of all this blaſphemy, ſayes ſome ſplenatick Soph…ſter? No more but this, its eaſie to obſerve, and cenſure at once.

I have ever admired that diſcipline of Eliezer, the ſteward of Abraham, who when he prayed at the well in Meſopotamia, could make his Camels alſo kneel. I muſt not believe there was any Hocas in this; or that the ſpirit of Banks, may be the ſpirit of prayer. Why believe you any Magick to be in it then?

Jacob makes a Covenant with …n, that all the ſpotted, and brown cattell in his flocks ſhould be aſſigned to him for wages. The bargain is no ſooner made, but he finds an art to multiply his own colours; and ſends his Father-in law almoſt a wooll gathering. And Iacob took him rods of green poplar, &c. As for this practice of Iacob, namely the propagation of his ſpeckled flocks it is an effect ſo purely magicall, that our moſt obſtinate Adverſaries dare not queſtion it. Good words here pray; threatned p. 42men live; and may bee permitted to ſpeak truth.

Ioſeph being 17 years old an age of ſome diſcretion, propounds a viſion to his Father; not looſely and to no purpoſe (as we tell one another of our dreams) but expecting (I believe) an interpretation; as knowing that his Father had skill to expound it. The wiſe Patriark, being not ignorant of the ſecrets of the two Luminaries, attributes Males to the Sun, and Females to the Moon, then allows a third ſignification to the mi…or Stars; and laſtly, anſwers his Son with a queſtion: What is this that thou haſt dreamed? &c. Now (I think) no man will deny but the interpretation of dreams belongs to Magick, &c. I ſpeak of a Phyſicall expoſition, as this was, &c.

I have ſaid ye are Gods; a name communicated to them, becauſe they had the power to doe wonders. For in this Magical ſenſe, the true God ſpeaks to Moſes; See, I have made thee a God to Pharaoh, &c.

Leſt any man ſhould deny that which we take for granted, namely the Philoſophie of Moſes; I ſhall demonſtrate out of his own books, both by reaſon, as alſo by his pract…ce that he was a naturall Magician. In Geneſis, he hath diſcovered many particulars, and eſpecially thoſe ſecrets, which have moſt Relation to this Art. For inſtance, he hath diſcovered the Mi…er… of man or that ſubſtance out of which man and all his fellow creatures was made. This is the firſt matter of the Philoſophers ſtone. Moſes calls it ſometimes water, ſometimes earth, Gen. 1. 20. and 2 19 &c. But this is not all that Moſes hath written to this purpoſe, I could cite many more magicall and myſticall places: but in ſo doing I ſhall be too open. Wherefore I muſt forbear. I ſhall now ſpeak of his practice. And Moſes took the Calf which they had made; and burnt it in the fire, and grinded it to powder, and ſtrewed it upon the water, and made the children of Iſrael drink of it. Certainly, here was a ſtrange kind of Spice, and an Art, as ſtrange &c.

Gen. 28. 12. As for the Angels, of whom it is ſaid, that they aſcended and deſcended by the ladder; their motion prooves that they were not of the ſuperiour Hierarchie, but ſome other ſecret eſſences; for they aſcended firſt and deſcended afterwards: but if they had been from above they had deſcended fi…ſt; which is contrary to the text. And here Reader. I would have thee ſtudie; upon what? upon a frivolous ob…ervation from the bare order or poſition of the words? which (without other grounds and helps, either in the ſame p. 43place, or other plainer places) is alone inſufficient for any genuine, and orthodox deduction: and hath been, is, and may be the occaſion of infinite incongruous, erronious, falſe and hereticall collections. Such as this.

Not that I would interpret, but requeſt the ſenſe of the Illuminated; I deſire to know what my Saviour means by the Key of Knowledge? Luke 11. 52. Who can forbear to reply being ſo inſolently and ſcornfully provoked? What ever it be that you deſire to know; it is not that which you deſire to teach. Not the Key of doctorall, and Magiſteriall Rabbiniſmes and Cablaliſmes. Not the Key, or rather pick-lock of nature, Magicall Chymiſtry, whereby you think to unlock the Chaos. Not the Key of death, for Necromancers to goe in and conſult with the dead. Not the Key of the bottomless pit, to bind, or looſe, Spirits and Daemons, and Devils. Theſe are no Keys of knowledge; neither would Chriſt have reprooved the taki…g away of theſe nay it is a woe, that they are not taken away. But the Key of the houſe of David, the Key of the Kingdom of Heaven: underſtand either of Grace or Glory. Had your deſire been ſincere, it had been but conſide…ing the reſt of the verſe, and comparing it with Mat. 2…. 3. and ye might ſoon have been ſatisfied. The door is open others are going in before you: who forbids you to be entring? but you are ſtumbling at the threſhold their taking it away. Why, know ye not, that the Lawiers, Scribes, and Phariſees, Hypocrites, had uſurped a power, authority, juriſdiction; an office, calling▪ miniſtry to expound and teach the Law, and the Prophets? and this was a taking it to themſelves And now they taught Rabbiniſmes, Caballiſmes, traditions doctrines of men; and thus they took it away from others.

What ſhould I ſpeak of thoſe many books cited in the old Teſtament, but no where to be found: which if they were extant no doubt but they would proove ſo many reverend invincible Patrons of Magick. Every Chriſtian man doubts of that, ſaving your ſelf And ſo of the 27. books mentioned by your Kim Cim: ſince you dare to reject, thoſe your ſelf is convicted to number up.

This fine virgin water, or Chaos, was the ſecond nature from God himſelf; and if I may ſo ſay, the child of the bleſſed Trinity. What Doctor then is he, whoſe hands are fit to touch that ſubject; upon which God himſelf when he works, lays his own Spirit? for namely ſo we read, The Spirit of God moved upon the face of the p. 44water. And can it be expected that I ſhould proſtitute this myſtery to all hands whatſoever, that I ſhould proclame it, and cry it, as they cry Oyſters? What doe you elſe? when you cry, the egge of nature, Sperme, ſpermatick moyſture, ſalt, ſlimy, unclean viſcuous humidity; virgin water, milk, Mercury; Hyanthes tears, water of the Moon, water, and no water; water of ſilver, Mercury of the Sun, ſecret water, water of the Sea, of life; miraculous white water, permanent water, the ſpirit of the body, the unctuous vapour, the bleſſed water, the vertuous water, the water of the wiſemen, the Philoſophers vinacre, the minerall water, the dew of heavenly grace, the ſeed of divine benediction, heaven of earth, earth of heaven, ſtone, ſalt, fire, caement, balſome, venerable nature, our Philoſophicall Chaos, firſt matter, matrix, mother, mother of the Chaos, quinteſſence, Nothing. And yet the waters upon whoſe face the ſpirit of God moved, muſt needs be underſtood of this chymicall, chimericall, fancy, and foppery.

This earth to earth, is juſt the doctrine of the Magi. Metals (ſay they) and all things may be reduced into that whereof they are made. They ſpeak the very truth; it is Gods own principle, and he firſt taught it Adam: Duſt thou art, and to duſt ſhalt thou return. And ſo let all vain arts, and vile adulteratings of holy Scripture.

But I am weary with writing, and have nauſeated the Chriſtian Reader, yet had I not troubled my ſelf, or them, with theſe collections, had I not found them diſperſed in Engliſh, to the great diſhonour of our Church▪ and danger of our people. Nor would I have added a word of reply to the confidence of aſſerting (there's enough in that to overthrow it ſelf) but for the impudence of challenging. And for that cauſe I could willingly have ſaid more▪ but that I had an eye to the queſtion, and that part of it, whether the recitation be not refutation enough? I am not altogether ignorant or unaware▪ that theſe are but the ſcatterings and ſprinklings, in compariſon of thoſe wherewith the Rabbinizing and Chriſtianizing Magicians, and Aſtrologers, yea and Chymiſts too, ſeek to ſtuff out their portentous volumes; yea to fraight their very fragments, and paint their very Pamphlets: glad to ſnatch at, and crowd in any place of Scripture, upon any occaſion; that ſo they might pretend ſome conſiſtency, nay and convenience of their impoſturous Arts, and Artifices, with the pure word of God. But let all thoſe depravations periſh in their own dung; for any further p. 45raving of mine; who am loath to rake further into them, unforced.