The Magical-Astrological-Diviner Posed and Puzzled, Treatise · Chapter 10
CHAP. X.
10. From the Preſtigiouſneſs of Experiment.
1. VVHether it may not pleaſe Almighty God to permit ſome experiments, or effects of Magick, and Aſtrologie; for the ſame intents, as he doth thoſe of malefice, and ſorcery? (Nay, and indeed, as in all other wicked wayes.) Namely, 1. For the magnifying of his own wiſedome, juſtice, and power. His power, in that though the fallen creature may will evill of it ſelf: yet is it not able to act all it wills, without his power or permiſſion. His juſtice, in deſerting the creature to its own pravity and malice; and ſo puniſhing ſinne with ſinne. His wiſedome, in ſo directing it, as to work good out of evill. 2. For the convincing of the Devill, of the malice of his own will, of the wretchedneſs of his own power; and of the fallacy of his own Art. In that he would doe more malefice if he might; can doe nothing but by permiſſion; promiſes nothing but ambiguouſly, becauſe he is not certain himſelf, till he have tempted God. 3. For the dereliction of the Artiſts, or Actors, to the deluſion of a falſe Faith, a bold temptation, and proud curioſity. Becauſe they believe without a promiſe, and ſo believe the Devill, more than God. They tempt the Devill, as well as God; that is, tempt the Devill, to tempt God. They are inquiſitive after the knowledge of thoſe things, which are neither for them nor Devills, but for God alone to know. 4. For the execution, obduration, and deluſion of their credulous and ſuperſtitious Proſelytes and Clients, in the vanity of their carnall hopes and fears. Becauſe they will not receive the love of the truth, but will chooſe their own deluſions, and truſt to lying wonders, after Satans working (which are praeſtigious experiments) for this cauſe God alſo chooſes their deluſions, yea, ſends them ſtrong deluſions (confirmed not only by inward perſwaſions, but outward experiments) that they ſhould believe a lye: ſc. vain obſervations, prognoſtications, and predictions. 5. For the tryall of the Faith, Patience, and Prudence of the ſaints. That they may learn to believe, not becauſe of a ſenſible experiment, but becauſe of a ſpirituall promiſe; And may ſubmiſſively admire Gods permiſſion, not believing raſhly every preſaging ſpirit; but diſcreetly trying the ſpirits, whether they are of God.
2. How can that be a ſufficient proof of the verity of any Science; or of the lawfulneſs of any Art; which the Devill makes to be the chiefeſt means of his own ſcience, and the only proof of his own art? For is not the Devills main knowledge experimentall; or gotten by long experience of times, and men, and things? And glories he not in this, that he may be permitted to ſet before mens eyes ſome externall experiment, that ſo he may win their hearts to give credit to his preſtigious deluſions? Yea, may not the Devill be permitted to give an experiment in ſome things; that ſo his diſciples may become the more curious, tempting, credulous, ſuperſtitious, even in thoſe things, where there can be no experiment at all?
3. Whether there can be any effect ſimply and purely reall, wherein the Devill hath a hand? (I ſpeak it not only of ſinfull wayes in generall, whereto he tempts men; but of ſinfull arts and artifices in ſpeciall, whereby men tempt him.) Becauſe where he hath no power, he is there forced to preſtigious ſleights, to prevent the detection of his impotency: and where he hath a power or permiſſion, yet there notwithſtanding he chooſes to be preſtigious; Becauſe he loves to delude out of the prevarication of his own will; but hates all reality, as an imitation of Gods own acting.
4. Whether a bare experiment be a good ground for a Chriſtian mans Faith? Not only becauſe the Holy Ghoſt diſtinguiſhes betwixt Faith and ſight: but becauſe (even in this very particular) he grants the experiment; yet nevertheleſſe forbids the Faith, Deut. 13. 1, 2, 3. Mat. 24 24, 25, 26. 2 Theſ. 29. to 13.
5. Whether ſuch feats and pranks as Magicians call their experiments; be not like to thoſe playd or practiſed by Pharaohs Magicians? Exod. 7. and 8. Wiſd. 17. 7. And what were all they but preſtigious illuſions and impoſtures: or ſuch Gypſy-tricks, as gave the name to all the like feats for ever after? For who will ſay (although it ſeemed ſo) that the Magicians of Egypt wrought really, or experimentally in the production of Serpents, Frogs, &c? becauſe that were verily to produce a thing in Nature, which is not for an Angelicall, much leſſe for a Diabolicall power to perform. God will not communicate this his power (otherwiſe than as his inſtruments) to thoſe whom he hath called to imitate him; and therefore not to thoſe who ſet up themſelves to counterfeit him. Now then, ſince the practices of theſe prime Magicians were not reall experiments, but phantaſticall illuſions; what then may we think of all the reſt, however they may ſeem or appear?
6. Why ſhould Magicians and Aſtrologians rejoyce and boaſt their art under this notion of Experiment, rather than any other? Seeing an effect is of a cauſe properly; an Event is of a cauſe remotely; A Conſequent is of a cauſe indirectly, an Accident is of a Cauſe unknown: but an Experiment cannot be but of a known cauſe. For an experiment properly is not ſo much of the thing, as to the perſon. And to the perſon, as obſerving it comming to paſſe from a proper cauſe, by proper means, and to a proper end. For if the proper cauſe be not obſerved, then is it no experiment, but an accident▪ if the proper means be not obſerved, then is it not an experiment, but a conſequent; if the proper end be not obſerved, then is it not an experiment, but not an impoſture: Becauſe it is the end that really denominates, diſtinguiſhes, and perfects rhe act or work. Neither can he be ſayd to have had experience of the end, only becauſe of the execution; if he had it not firſt in his intention. Now how much of all this is proper to them or their art?
7. Whether, as the grounds of their art are but bare ſuppoſitions: ſo thoſe they call the experiments of it be any thing elſe than meer accidents? For of the many effects or experiments that were pretended; what demonſtration is there, that all theſe, or any of them were really and indeed, from the influences and powers of the ſtarres? Becauſe ſuch mutations, alterations, caſualties, events, followed after ſuch, not only aſpects, or conjunctions, but even Comets and Eclipſes: does it therefore follow neceſſarily to conclude, that they were the cauſes of them? Nay, how would they make it evident, not only to a hard, but to a wary faith, that they were indeed ſo much as the prenuntiating ſignes of them?
8. For as much as the moſt skilfull of them have ingenuouſly acknowledged, that they have been greatly diſtracted, and infinitely puzzled, betwixt obſervation; and experiment on the one part; and cauſe, or reaſon on the other. So that that which hath been defective here, hath made them difficult to aſſent: and that redundant there, aſhamed to doubt. Now how ſhall we aſſent, or believe, that can make no obſervation: ſince they themſelves can make no demonſtration. If we doe ſuppoſe them to be experiments, or accidents, or conſequents at large: yet how can we be vainly perſwaded that they come from ſuch cauſes, or are ſignified by ſuch ſigns, which they themſelves are not able to demonſtrate?
9. What a fond ſophiſticating fallacy is this, ſo much in uſe among the hiſtorizing or exemplanizing Aſtrologers: Who goe about to impoſe upon a…l men, from former ages, and events: as if no man underſtood how to diſtinguiſh betwixt a cauſall, and a conſecutive (I had almoſt ſaid a caſuall) experiment. For aske of themſelves, if this be not their way? Anno Mundi, Anno Domini, &c. viz. In ſuch a year of the world, of our Lord; during ſuch a Trigon (Fiery, Aery, Watry, Earthy) there was ſuch a conjunction, of ſuch and ſuch Planets (benefick, malefick) in ſuch and ſuch Houſes, and Signs of the Zodiack (together with ſuch Eclipſes, Comets, and other prodigies, or portents.) And there followed thereupon, &c. What (in the name of God) when, where, to whom, and how? Now marke them well what followed? War, and Peace; diſcomfiture, and victory; captivity, and liberty; hereſy, and true doctrine; proſperity, and perſecution; innovation, and reformation; Sickneſs, and recovery; famine, and plenty; birth, and death. When followed they? In the ſame year of the conjunction; or the year following; or elſe 3. 5. 7. years after (nay and all theſe contraries, oft times during the ſame conjunction, or its effects.) Where followed they? Here, and there; far, and near; ſo wide was the extent of the conjunction; conjoyning ſeverall Countries, and Regions together. To whom? To Emperours, Kings, Princes, Magiſtrates, Noble-men, Clergy-men, Common people, every body, any body. Laſtly how? why there followed, or happened, &c. And that's more properly, plainly and truly ſpoken, than all the reſt. And ſo let it reſt (from their own confeſſion) a conſcientionall, accidentall event (and ſuch it may be ſaid, in reſpect of any thing that preceded) but no appropriate, cauſate, and obſervate experiment.
10. What true and plain experience can the Planetaries poſſibly have, or pretend: when (as themſelves ſay) the ſame conjunctions, or conſtellations return not; ſome in ſo many ſcores; ſome in ſo many hundreds; ſome in ſo many thouſand years? Now experience is properly of a thing frequently to be obſerved, by the ſame man; and frequently to be obſerved from the ſame cauſe, by the ſame means, and to the ſame end?
11. Whether it be good, and ſafe, to gather an univerſall propoſition, or make a generall concluſion of experiment; from examples of a particular event? Eſpecially, when thoſe examples are extraordinary, ſingular, rare, accidentall, obſcure, fabulous, &c. Likewiſe, when the cauſes are uncertain, and the effects unanſwerable, and the ends contrary?
12. Whether the truth, and reality of an experiment, be ſufficient to juſtify the goodneſs, and lawfulneſs of the art? Who will ſay▪ becauſe the effect was palpable, therefore the means are laudable? Becauſe ſome Aſtrologicall predictions have proved experimentally true peradventure: will any one therefore argue that the principles and practices of it are therefore morally good? Who can deny that even diabolicall predictions have too often come to paſſe?
13. Whether of one Magicall divination, or Aſtrologicall prediction, that hath had any reality of effect: morethan ten of them have not been found to have been, as falſe in the intention; ſo fayling in the execution? And wherefore doe they ſo vauntingly proclame thoſe few, that have (by chance) taken effect: and ſo cunningly conceal thoſe many, that have proved falſe, and fruſtrate? And why ſhould one, or two fortuitous, and caſuall events win credit to the Art: and yet not ten, nor an hundred (falſe and fruſtrate predictions) prevail to diſparage it? Since one lye may make many truths to be ſuſpected: why ſhould one accidentall truth be taken for a confirmation, or covert of many lyes?
14 May not the peremptory prediction of Magicall Aſtrologers (that ſwear upon their own Prognoſtications) prove ſo to dementate, and bewitch people; as that they can now dream of nothing elſe? and if Good; ſo elevate them, with tranſported hopes; as that they cannot now chooſe but goe on with uncontrollable confidence in the attempt. But if bad; ſo diſtract them with confounding deſpayrs; as that they cannot but careleſly give themthemſelves over to ſuch wayes, and means, as muſt neceſſarily bring them to ſuch fearfull ends?
15. Doe we not know the force of Imagination? that it may very often produce reall and palpable effects: and yet the imagination not leſs vain, and abſurd, for all that? In like manner, why may not the ſtrong imaginations that are here betwixt the Actors, and Aſſenters, be effectuall to the producing of ſome ſuch notable experiment, or event?
16. Whether an experiment in Magick, and Aſtrologie, may not be like unto an experiment in Phyſick, or Medicine? ſc. brought to effect many times Empirically, Quack-ſalvingly, ignorantly, blindly, upon a raſh adventure; and without, yea againſt all rules of art?
19. Whether the complement of ſome prognoſticated effects (even naturall, as well as accidentall) may not fitly be thus compared? viz. To many arrows ſhot at rovers, and one now and then hitting the mark. To many ſmall bullets ſhot out of a great Guns mouth, and one or ſo (among all) doing execution. To a Dice-player, that in often throwing, ſometimes names his caſt before-hand. To the many words of a loquacious babler; whereof ſome may prove true; although without his underſtanding, and againſt his intention. To a man ſtumbling upon that by chance, and in the dark; which with all his light, and diligence, he could hardly have found out.
18. Have not dreams (ordinary dreams) very often proved true? Is there therefore any certainty to be had of ſuch dreams? Have not conjurations and enchantments wrought ſtupendious effects? Are theſe arts therefore to be approved becauſe of ſuch proofs as theſe?
49. Whether the Prognoſticators themſelves are not very doubtfull of the event, or experiment? Seeing that they ſtudiouſly deliver their predictions, either with ſuch cautions, or equivocations: as whether they fall out, or not; or whether this way, or that; yet ſomething however may be pretended to have been foretold.
20. What's the reaſon that none of the Diviners, or calculating predictors, dare once ſcarcely ſo much as offer to taſt of their own drugs or dregs which they propine to all the world, and would willingly make the whole earth drunken withall, that they might ſee mens nakedneſs? Nor yet wage their own law; wherewith they ſeek to ſet all others in a contention? I mean, ſcarce any one of them not once begun to try an experiment of their own Theams and Scheams upon themſelves? Think they we would envy their foreſeen felicity? Or are they conſcious and affraid of their ſo often experienced infortunity; which their very art, without ſuch preciſe erection, hath juſtly made them obnoxious unto? So that no marvell, they had rather pretend an experiment of their art upon others, than find it in themſelves.
20. Whether thoſe Theams, and Scheams they tell us of, concerning ſo many famous mens deaths, ſickneſſes, victories, advancements, liberties, captivities, learnings, errors, &c. were not (moſt of them) erected by them after the events? And then, what a rare art is this; to make a man a propheſier à poſteriori? And though he can hardly deduce the event, from the preſignification of the ſtars: yet he can eaſily (which is all one) extoll to the Stars, the preſignification of the event.
22. Whether mens fortunes, or ſucceſſes (eſpecially for the conſtant, yea and ultimate experiments of them) doe not more follow their manners; than depend upon their Stars? For, let them reſolve us, if a man (according to his manners) may not either live a happier life, than his Stars promiſe; or dye a dreadfuller death, than his ſtars threaten?
23. Whether this be not a true concluſion? That all experiments pretended from ſydereall poſitures and effluxes (beſides ſome certain diſtinctions of times, ſome naturall temperaments, ſome medicinall operations, ſome nauticall arts, and ſome ſeaſonable obſervations about husbandry) are nothing elſe but preſtigious impoſtures, jugling leiger de mains, or prodigious illuſions?