The Magical-Astrological-Diviner Posed and Puzzled, Treatise · Chapter 17
CHAP. XVII.
17. From the propenſion to manners.
1. IF this be the order of Aſtrologicall judgement, to proceed from the Planets, to the temper; from the temper, to manners; from manners, to actions; from actions, to events: Now ſay that this calculatory chain be not only crackt in every linck, but quite broken in the midſt; muſt not then the way of genethliacall conjectation needs be totally interrupted?
2. Is not the Probleme in Phyſicks, become a ſophiſm in Aſtrologie? ſc. Whether the manners of the mind doe follow the temper of the body? Which way doe they determine it in the moſt moderate ſcience? Naturally, neceſſarily, principally, immediatly, directly, particularly, effectually? or elſe accidentally occaſionally mediatly, indirectly, generally, inſtrumentally, potentially, diſpoſitively? or how elſe? Though ſomething might be admitted as concerning rude ſenſuall appetites, meer animal affections, and inconſult or paſſions in their prime motions, reliſhing altogether of the inferiour part, and not yet brought within the power of reaſon. But as for manners properly and exactly (which are the elections, habits, cuſtoms, acts, operations of the rationall ſoul) may not the moroſe judiciaries be thus urged? If manners proceed from, or depend upon the elementary temper, or conſtitution; Then are they not naturall principles, both good, and bad? In things innate, have we not the faculty, before the function? but in manners, is not the act before the habit? Doe not manners by their ſeverall actions, oppoſe their ſeverall kinds? Who ſees not that the good actions correct the bad manners: and the bad actions corrupt the good manners? Now things that are generated, and corrupted by extrinſecall actions; how can they be intrinſecall, and naturall? Should not nature thus work to confound it ſelf? Should not men have innate, and in…ite cauſes of vertues, and vices; which Grace, inſtitution, education, aſſuefaction, &c. could not alter; till the naturall temper be altered? A mans manners may oft times be contrary in the very extreams; is his temper ſo too? His manners may change with his age, condition, private preferment, publick ſtate of times, in a day, in an hour▪ is his temper changed withall? or elſe muſt not his morall diſpoſition be contrary to his naturall conſtitution? Muſt not the body (conſiſting of an influentiall and elementary mixtion) be the principall ſubject of ethicks, or morality: and not the ſoul, that conſiſts of an Underſtanding, and a will? Muſt not a man now be made, and ſaid capable of, and prone to manners (one, or other; more, or leſs) from ſenſible conſtitution; not reaſonable inſtitution? What need, or uſe of exhortation, dehortation, praiſe, diſpraiſe, reward, puniſhment? If manners grow wild, and out of the nature of the ſoyl and be of no good culture; what hope or credit can there be of ſuch? What labour of vertuous manners? what ſtruggle againſt the vitious? Are not manners then moſt laudable and illuſtrious; when they are clean contrary to a mans naturall temper, or humour? Are not the worſt of manners thus made neceſſary, violent involuntary, ignorantly acted, and ſo excuſable? Nay is not the principall cauſe of nature, and naturall diſpoſition, thus accuſed? And hath not the ſoul of man been thus thought materiall corporeall, drawn out of the power of the matter, living in, and d…ing together with the body? yea have not the ſouls of beaſts been thus concluded for i…dewed with manners; as well as the ſouls of men? In a word have not the Phyſiognomiſts hereupon been bold to make their morall judgement not only from tempers, but of ſtatures, figures, features, colours, &c.
3. If the elementary temperature were admitted for one of the generall, remote, imperfect and infirm cauſes of manners: yet are there not many much more potent to correct and prevent both it and them? As God, Grace, Religion, conſcience, natures Law, reaſon, will, Parents, nutrition, education, inſtitution, care, exerciſe, cuſtome, company, example, humane Laws, ayr, climate, ſoyl, Phyſick; ſome adde Muſick, and make it prevalent for the exciting, or remitting of affections and manners, above the modulation or harmony of the ſphears: to their efficacy upon blood, choler, plague, melancholy, and the like.
4. Although there might be ſome generall operation of the heavenly bodies upon elementary tempers and humours; and ſo ſome hability to paſſions, and affections; and ſo ſome proclivity to manners, and actions: yet how know they particularly, and wherefore ſo pronounce they, that it is Saturne that makes men ſullen, &c. Jupiter, merry, &c. Mars, angry, &c. Mercury, ſubtle, &c. Venus, wanton, &c.
5. If there be a temperamentall conſecution of inordinate paſſions, and affections; and ſo a naturall diſpoſition or proneſs to bad manners, that flow mainly from the ſenſuall appetite: yet how can that be ſaid of good manners; which proceed from a rectitude of reaſon? Neither doe bad manners ariſe properly from the appetite of the animal; but from the aſſent of the rationall part. So that (good or bad) what ever they be from the body, or ſenſe; manners they are not, but from the will, and mind.
6. Whether the naturall ſemination or inſition of a propenſity or inclination to manners (good, or evill) be with a ſubordination unto mans liberty, or freewill, either to proſecute, or a verſe? If not, then is all morall operation neceſſitated: if ſo, then is all Aſtrogicall prediction evacuated.
7. Whether a mans will may not give himſelf over to other, and worie manners, than the Stars, and his naturall temperature incline him to? And whether a mans corrupt will be not excuſeable; yea and the Devill himſelf idle, in tempting to wicked manners: when as a mans ſtars, and his elementary conſtitution are ſufficiently diſpoſing him thereunto?
8. Whether frequent and repeated acts may not beget an habit of manners, and accordingly produce effects, without, beſides, againſt all potentiall influxes, influentiall proclivities, ſeminall diſpoſitions, elementary inclinations, naturall faculties, &c.
9. Whether manners may not be both intrinſecally corrected, and extrinſecally diverted, ere they produce actions: and actions likewiſe, ere they incur the events? eſpecially the prognoſticated events? And whether the ſame manners alwaies produce the ſame actions; and the ſame actions, the ſame events in all places, and at all times, and to all perſons, and among all Nations? And why are vitious manners oft times fortunate and proſperous, and the vertuous (for the moſt part) unfortunate and afflicted? To ſee a man well morate, ſo ſeldome applauded, promoted, rewarded, &c. and a man wickedly moroſe, ſo ſeldom reproved, reſtrained, puniſhed: yea to ſee a man well mannered ſo commonly caluminated, diſgraced, perſecuted; and a man ill-mannered ſo uſually juſtified, preferred, honoured: Surely this croſs cuſtome of the world, in all ages, and among all nations, is enough to make us believe, that either the ſtars benefick in manners, are malefick in events; or the malefick in manners, are benefick in events; or elſe that there is no prognoſticating by the ſtars, from the manners, to the events.
10. Wherefore are the Philoſophers (even the Magicall, and Aſtrologicall Philoſophers) ſo divided about the cauſes of manners; good, and bad? As whether naturall, or preternaturall; intrinſecall, or extrinſecall; innate, or adventitious; infuſed, or acquiſite, &c? If they cannot determine upon the cauſe, why pronounce they upon the effect? At the moſt of their agreement; ſince the ſtars work but generally and indefinitely to tempers and ſo, they to manners; and they, to actions; and they, to events: what particular determination can here be made, from the firſt, to the laſt?
11. Whether the ſtarry influences, and (by them) the corporall tempers, incline to good manners, as good: and to the bad, as bad? If ſo, then the formality of morall vertues, or vices, muſt be accepted from the matter, not the form: If not ſo, but only under the ſuggeſtion of ſome ſenſible, and ſeeming good; then is ſuch a propenſion or diſpoſition not ſimple, reall, direct; but only apparent, accidentall, indirect.
12. Whether the ſtars (acting upon the elementary temperature) incline more ſtrongly and powerfully to good, or to bad manners? If to bad, how agrees that with their Philoſophy? if to good, how agrees that with our divinity? If to good, why are moſt mens manners ſo bad? if to bad, how are the ſtars themſelves to be excuſed?
13. From the equality, or inequality of the elementary mixtion; or from the felicity, or infelicity of naturall temperament, may be hoped, or feared, either health, or ſickneſs; longer, or ſhorter life; without the help of a prognoſticating art. But what phyſicall cauſes can they make hence of manners? when as the experience of all places, and ages tell us, that the more valetudinary▪ have commonly been the more vertuous: and the more valid, the more vitious.
14. Whats the reaſon, that children (in manners) doe for the moſt part aſſimulate their Nurſes; more than their mothers? Is there a conſtellation more intimately tempering, and forcibly inclining, from the Nurſes milk; than from the mothers blood?
15. What vertue have the ordinary influences of the Stars upon heroicall tempers and manners? And whether heroicall manners, or actions, were never exerciſed by any, but thoſe of heroicall tempers?
16. Whether all are born under the ſame ſtars, and conſtellations; and are of the ſame naturall tempers, and conſtitutions; that have the like propenſity to manners, or morall qualities, and actions? Et…e contra.
17. If a man may judge of the manners, by the Planets, may he not likewiſe gheſs at the Planets, by the manners? Now (by their manners) under what Planets would one judge the Planetarians themſelves (a many of them) to be born, but under a conjunction of all the Maleficks, that are named in their Art?
18. Whether (for manners) we may not univerſally meaſure Magicians, Aſtrologers, Diviners, Sooth-ſayers, &c. by ſuch marks of Infidelity. Idolatry, ſuperſtition, atheiſin, profaneſs, hypocriſy, wherewith they are ſufficiently as well as deſervedly branded by the Holy Ghoſt himſelf? Deut. 18 14. 2 Kings 17. 17. Jer. 10. 2. 3. & 14. 14. & 29. 89. Ezek. 13. 7. & 21. 21. Mich. 3. 11. Acts 8. 21 22, 23. & 13. 10.
19. Whether covetouſneſs, or deſire of filthy lucre, be not (as it hath alwaies been) the cauſe, or end of ſetting up the divining, or predicting trade? Mich. 3. 11. Acts 8▪ 19, 20. & 16. 16. & 19. 13, 14 24, 25. 1 Pet. 2. 15.
20. If Gods counſels (for his gubernation of the world) be written in the heavens, or to be read in the ſtars: how chance then that he choſe Pagans, Infidels, Idolaters, Atheiſts, Apoſtates, Hereticks, Impoſtors (all his enemies) to be his privy Counſellours; and made them to be the chief maſters, and doctours of that kind of skill? whereas he concealed ſuch his ſecrets from his Servants, the prophets; neither once imployed them (his Prophets, Apoſtles, faithfull Miniſters) about the revealing of his pleaſure (to his Church, or children) from thence; or after that way.
21. With what indelible characters of infamy have the Hiſtorians, and even the profane Poets, branded them of this way? And whether they have not juſtly inured them, and with what ſponges will they wipe thoſe blots away?
22. How agree theſe two together, the auſtere and rigid abſtinence ſpoken of; and the inceſtuous and filthy congreſſion practiſed by ſome of the old Magicians? And in which of the twayn have they been imitated by a many of the new?
23. Why have the more ſober of the antient Philoſophers obſerved ſuch a difference, and made ſuch diſtinction betwixt the morall, and the magicall Philoſophie, Theologie, Religion: if there be the leaſt of laudable morality ſuitable with ſuch an art?
24. Whether a maker of predictions, or prognoſtications, makes any conſcience of ſpeaking more than truth? For how eaſily doe men then prophecy or preſage (and that with peremptorineſs, and confidence) after they are once paſt the fear, or ſhame of lying? or have taken to themſelves a liberty of gheſſing, ſuſpecting, promiſing, threatning, warning, encouraging, &c. And whether ſuch an arrogated liberty or licentiouſnes, hath not alwaies proceeded from certain corrupt affections, paſſions, properties, manners, cuſtoms, habits? As pride, and vain glory, to be thought diſcovering, and foreſeeing: ambition, to be conſulted by States, and Potentates; ſince they can conſult with Stars, and Planets; Covetouſneſs, in ſeeking, by telling others fortunes, only to raiſe their own; envy, in imprecating evill to their enemies; Flattery, in ſoothing up ſuch as they ſeem to affect; peeviſhneſs, in being diſcontented with the preſent whether private or publik ſtate; Faction, to make ſides, and parties confident, or diffident, in troubleſome and diſtracted times; domineering tyranny, to awe other mens conſciences, or affections; or elſe idle curioſity, to befool their own wits, and fancies.
25. Whether (among all people, the moſt ſavage, and barbarous) Magicians have not been moſt ſuperſtitious? I ſpeak it not only in regard of their implicite covenanting, faith, vehement imagination, preparation, fabrication, operation, or vain obſervation of Stars, meteors, elements, prodigies, accidents: but that there cannot paſs by them a man, a beaſt, a bird, a flye, a fiſh, a reptile; nay they cannot ſet their eye upon a tree, a leaf, a flower, a minerall, a ſtone, a ſhell, a block, or a chip; but that they muſt needs be taking ſpeciall notice of it (or ſome rarity in it) for a mirable of nature, a conſtellated fabrick, a reſemblancing configuration, or a prodigious wonder, and portentuous; and preciſely aſſigned to preſagition.
26. Whether Aſtrologicall Authors, or Magicall Tranſlators, be not the vileſt ſlanderers, and the baſeſt flatterers in the world? The vileſt ſlanderers, becauſe they cannot name a man, but with the parentheticall contumely (of ignorance, ſillineſs, ſtupidity, &c.) if he doe but undertake to contradict them, in the unlawfulneſs, and abuſes of their art. And the baſeſt flatterers; becauſe they cannot mention a man (that is any thing inclining, or conniving) but with ample, and oft repeated paraphraſes (of his high learning, dignity, degree, &c.) yea though, he would ſeem to moderate them (if he proves not to contradict them) in that very point, and particular, whereupon they cite him.
27. Whilſt the new Magicall Aſtrologers (with no little pride, vanity, and errour) make it their whole ſtudy and labour not only to vindicate the old Aſtrologicall Magicians from properties of Idolatry, ſuperſtition, atheiſin, hereſy, ſorcery, impiety, &c. But to have all the contrarieties attributed unto them, and that in the higheſt meaſures and degrees: how many of thoſe very properties, doe they deſerve (even from ſound and ſober cenſure) to have imputed to them, for their pains?
28. What colloguing, or colluding garb, or guiſe is this of the Genethliacks (is it not notorious to be read in their writings, as well as obſerved in their workings?) That when they are countenanced, or connived at by Superior powers; when they are ſuffered ſo to miſlead the vulgar, as to impute them to be the monitors of providence; when their art is grown to be admired, and their perſons, and practices applauded, by profane men, and fools; when they are both wooed, and well hired by the wealthy, and unwiſe: Then fall they (with a courage, and confidence) to calculate, and caſt the nativity, &c. And now they have inſpected moſt accuratly, and found all the hylegiall places ſtrong, and well conſtituted; all the apheticks ſafe and ſound; and there's no fear at all, but that you may live long and happily by the celeſtiall dedeſignment. For the Planets (that lord it) are benefick, fortified in their proper houſes, eſſentiall dignities, poſitures, motions, aſpects influences, irradiations, ſignificators, diſpoſitors, promiſſors, &c. without any oppoſition, or interpoſition of Maleficks; or if any ſuch be (crept in by chance) yet are they not dominant, prevalent, or much to be regarded. Yet if it be not very much to their own ſatisfaction from you; as well as yours, from the ſtarres: then are the Planets (for a ſcruple to him that comes off ſo poorly) ſomewhat humbled, afflicted, infirmed, impedited, peregrine, combuſt, in detriment &c. But if it be c…ean contrary betwixt him and you; then flings he the figure in deſpight: and now is the Planetary more malignant or malefick (if hee may be permitted) than are all the Planets themſelves. And now (by his own will) ſhall the Planets be, not deities, but Cacodaemons; and their Houſes, not fortunes but infortunes; and their effects, not a jot auſpicious, but utterly diſſaſtrous. And the whole conjunction (if this ſignificator may be credited) ſhall ſpeak, not more of your perill and ruine, than to your ſhame and diſgrace. But be of good comfort, while he preſages your manners from your birth, he bewrayes his own life throughout, &c.
29. Is not this alſo another property of a Planetarian (being conſulted) to trouble his own anſwer, and confound his own ſentence, and through an ambagicall circumlocution of words and termes, to preſume his errour indeprehenſible; and then to be the more peremptory in pronouncing. Otherwiſe to propound things with ſuch involution and reſervation, as that either nothing can be made of them; or elſe that his own intention or anothers interpretation, may draw them to what either of them hath a mind, or fancy. And laſtly to leave the Conſultor in a wood, or miſt; and ſo ſend him away in ſuch an indifferency, or ambiguity of promiſes, as that which way ſoever they chance to fall out, yet ſomething may be objected and accepted, as foretold?
30. Whether their envy, and malice againſt Gods Miniſters be not the inſeparable property of all Mag-aſtro-mancers? For who can expect other, than that they ſhould perverſly oppoſe the preachers of that word, that ſo expreſsly oppoſes them? How ſhould they impoſe upon mens faiths with vain hopes, or terrifie mens conſciences with needleſs fears: if that Truth (which is the only rule of Faith, and guide of conſcience) be preached without interruption? As it ever hath been, ſo it ever will be (as well from the nature of the profeſſion, as from the manners of the perſon) Jannes and Jambres muſt be reſiſting Moſes: and Magus and Elymas, St. Peter, and St. Paul. And therefore (while they remain ſuch) no other is to be hoped, but that theſe pretending Artiſts will ſtill be ignorant in their pretences, proud in their ignorance, malicious in their pride, and pernicious in their malice, not only to the Church, but alſo to the Common-wealth.
31. What arrogant conceit, and cuſtome of theirs, is this, ſo generall among Magicians and Aſtrologers? to be ſo proud and vaunting of their Art or Science, as to account and proclame all other (both Arts and Artſ-men) for ignorant, unlearned, &c. eſpecially if they once come but into competition, or ſtand but in the leaſt oppoſition to them and theirs. When as theirs (at moſt, and beſt) are but difficult vanities, abſtruſe trifles, or learned follies: and ſo have been alwayes called, and accounted by the beſt and moſt learned men. But with what impudent forehead doe they object, and reproach all men of other Sciences for ignorant? becauſe not preciſely (peradventure) verſed in, or not ſuperſtitiouſly affected with the phantaſticall formes and tenors of an aery, and unwholſome ſpeculation, when as even they are not able to vindicate themſelves from ignorance in their own art. Neither as touching the names of the Stars, their nature, ſubſtance, magnitude, number, poſition, motion, influences and effects: whether upon Elements, ſtones, metalls, trees, herbs, living creatures, or eſpecially reaſonable Souls. How often (I would I could ſay ingenuou…ly) have the skilfulleſt of their Artiſts complained of their fellows ignorance: and confeſſed their own? And therefore let no man lay to heart the audacious and ſcurrilous calumnies and exprobrations of the ignorance of Peripetaticks, naturall Philoſophers, Moraliſts, Fathers, Councills, Schoolmen, Caſuiſts, Divines, Lawyers, Phyſicians: ſince it is their proper garb and gift to be ſo bitterly invective (and not without cauſe) one againſt another for the very ſame.
32. Where is the Man in the Moon, modified or qualified with manners, fit for magicall operation? I mean ſuch an one as the pretenders to it, pretend to require. Even the man that is dignified to this ſo ſublime vertue and power. Not overwhelmed by too much commerce with the fleſh, not buſied abo… the ſenſible ſoul of the body: But leaving carnall affections, frail ſenſe, and materiall paſſions; and aſcending to an intellect pure and conjoyned with the powers of the Gods. What are thoſe dignifications of his, which nature, deſert, and a certain religious art doe make up? Where is his naturall dignity, in the beſt diſpoſition of the body, and its organs: not obſcuring the Soul with any groſsneſſe, and being without all diſtemper, &c. But (in defect of that) who ſo is ſuch an one, that recompences the defect of nature by education, and the beſt ordering and proſperous uſe of naturall things, untill he become compleat in all intrinſecall and extrinſecall perfections? Where is his dignity in learning and practice? and how is that meritorious? who (of them) applies his ſoul to contemplation; and to convert it ſelf into it ſelf? and is not prohibited by paſſions oppoſing him from his birth, and vain imaginations, and immoderate affections? And who (among them all) is a man perfect in the ſacred underſtanding of religion, in piouſly and moſt conſtantly meditating on it, and believing without doubting; or ſuch an one on whom the authority of holy Rites, and nature, hath conferred dignity above others; and one whom the divine powers contemn not? Such an one peradventure may work wonders: But is not ſuch an one, a wonder himſelf? And will they blame us, if we credit not the Art, till they produce us ſuch an Artiſt as themſelves would ſeem to require? when ſhould magicall operation be adventured on, if it were let alone till this black Swan be found out? 'Tis their own task, and till they abſolve it, they muſt give us leave to tell them in their own words, Whoſoever beyond the authority of his office, without the merit of ſanctity and learning, beyond the dignity of nature and education, ſhall preſume to work any thing in Magick, ſhall work in vain, and deceive both himſelf, and thoſe that believe in him, and with danger incurre the diſpleaſure of the divine powers. And we take leave to tell them (according to our own truth) that if a man be indeed ſo dignified, or qualified (and thoſe qualities, properties or manners be ſoundly true, and rightly good) it is hard for ſuch an one, to be a Contemplator; but impoſſible (as ſuch an one) to be an operator in Magick.