The Magical-Astrological-Diviner Posed and Puzzled, Treatise · Chapter 20
CHAP. XX.
From the Ominatings of vain obſervation.
1. WHether the ſuperſtition of vain obſervation, and the more ſuperſtitious ominations thereupon; have not been occaſioned, and increaſed, by the prognoſtications, predictions, and divinations, of Magick, and Aſtrologie? For (beſides the ſuggeſtions of Satan himſelf) where is the ſource, and root of all ſuch vanity, and ſu-perſtition (at leaſt the imitation, and example) to be found: ſave in thoſe Arts and ſpeculations, that teach to obſerve creatures, images figures, ſignes, and accidents, for conſtellational; and (as they call them) ſecond ſtars: and ſo to ominate, and preſage upon them; either as touching themſelves or others? As namely, to obſerve dayes, for lucky, or unlucky; either to travail, ſail, fight, build, marry, plant, ſow, buy, ſell, or begin any buſineſſe in; to bode good or bad luck, fortune, ſucceſſe, from the riſing up on the right, or left ſide; from lifting the left leg over the threſhold, at firſt going out of doors. From putting on the hoſe uneven or a croſſe, and the ſhooe upon the wrong foot. Item, The Band ſtanding awry, the going abroad without his girdle on, the burſting of the ſhooe latchet, the tingling of the ear, the itching of the eye, the glowing of the cheek, the bleeding of the noſe, the ſtammering in the beginning of a ſpeech, the ſtumbling at firſt going about an enterpriſe; the meeting a begger, or a Prieſt the firſt in a morning, the meeting of a Virgin or a Harlot firſt; the running in of a child betwixt two friends, the juſtling one another at unawares, one treading upon anothers toes, to meet one faſting that is lame or defective in any member, to waſh in the ſame water after another, to be over merry on a ſuddain, to be given to ſighing, and know no cauſe why; from the dreaming of gold, ſilver, eggs, gardens, weddings, dead men, dung, &c. From the ſnorting in ſleep, from the ſneezing at meat, the ſpilling of the wine, the overturning of the ſalt, the dogs howling, the cats licking themſelves, the ſwine grunting, the cocks crowing unſeaſonably, the pyes chattering about the houſe, the owles ſcritching, the ſwallows falling down the chymney, the crickets chirping behind the chimney ſtock; or creeping upon the foot-pace. A hare croſſing the way, a crow lighting on the right hand, or on the left. To collect, or predict mens manners, and fortunes by their names, or the Anagram upon the name, or the alluſion to the name, or the numbers in the name, &c. Who can reckon up all the vain obſervations, and ſuperſtitious ominations of ſeveral Nations, perſons, ſexes, ages, conditions, and occupations of men? And what hope is there it ſhould be otherwiſe; while ſuch artifices and practiſes are tolerated, which teach to obſerve them from ſignal conſtellations, and Magical operations?
2. Whether the vain obſervation of vain dreams, proceed not from the vain dream, and phantaſtical of the coeleſtial influences upon the phantaſtick ſpirit? For do they not ſay, That as the coeleſtial influxes upon corporal matter produce diverſe forms: ſo from the ſame influxes upon the phantaſtical power, which is organical, phantaſms are impreſſed, by a coeleſtial diſpoſition, conſentaneous to the producing of any effect, eſpecially in dreams; becauſe the minde is then more freed from corporeal, and external cares, or troubles; and ſo more freely receives thoſe divine influxes? Whence it comes to paſſe that many things are made known to ſleeping men, in dreams, which are hid to the waking. And if this be their chief reaſon, whereby they would reconcile an opinion of truth to Dreams, why are they not agreed (among themſelves) of the cauſes, yea of the ſydereal cauſes of them? One will have the Intelligence that moves the Moon to cauſe them, by the means of its light, whereby mens phantaſies are irradiated, while they ſleep. Others refer them to the influxes of the ſuperiors, yet by the means of certain ſpecies, whereby they continually flow from Heaven. Another will have them to depend upon the powers of the ſoule, the influxes of the Heavens, together with certain images, or reſemblances, whether of fantaſie or configuration. Others will have them wholly cauſed by their conſtellations. And if they would bring in the Devil among the reſt (as ſome of them have confeſt he is not to be kept out) they ſhould finde him to be the greateſt cauſe of all: eſpecially of the vain obſervation of them, and ſuperſtitious omination upon them. Who will deny, that there may be ſome obſervation of ſome dreams, and ſome interpretation made upon them, as touching either the health, or ſickneſſe of the body, the vertuous or vitious inclinations and affections of the minde; yea, and (though rarely and extraordinarily) for the caution, and encouragement, as touching ſome ſpecial actions and events? But I demand, of Magical and Aſtrological men: not ſo much whether there be one common rule to all, for the interpretation of dreams, As whether this (taught by themſelves) be either a ſecond cauſe of dreams, or a ſafe rule to interpret them? viz. That dreams are more efficacious, when the Moon over-runs that ſigne, which was in the ninth number of the Nativity, or revolution of that yeer; or in the ninth ſigne, from the ſigne of perfection. For it is a moſt true and certain divination; neither doth it proceed from nature, or humane arts, but from purified minds, by divine inſpiration. They ſhall do well, not onelyonly (by true reaſon) to reſolve us fully, of the truth they ſpeak: but alſo (in good ſenſe) of the terms, they ſpeak withal.
3. Whether the vain obſervations, and ſuperſtitious, nay ridiculous ominations of Phyſiognomie, had ever been ſo vulgarly taken up, but by reaſon of Magick, and Aſtrologie? For without Phyſiognomy coeleſtial; to what purpoſe is Phyſiognomy terreſtrial? Do they not gather the Phyſiognomie of Elements, from ſtars, and ſtarry influences or diſpoſitions? And the phyſiognomy of Minerals, Gemmes, and Stones; from ſtarry ſignatures, and figures? The Phyſiognomie of Herbs, and Plants, from the ſtars, and Planets? And from their natures and influences; yea, from their ſignatures, and figure; and ſo conclude their vertues of ſympathie, and antipathie, to be accordingly? The Phyſiognomie of Beaſts, Birds, Fiſhes; ſtill from ſtarry ſignatures, and diſpoſitions? Yea, and the Phyſiognomie of Man, his powers, and parts, from ſtarry temperaments, and planetary inclinations? Nay, do they not call theſe kinds of impreſſion, ſecond ſtars: and ſo prefer them in their Phyſiognomical ominating, or divining; and thus, not conjecturing onelyonly (upon mens manners, and fortunes) but defining? Herereupon (that I may proceed in their own order) are ſubtilly obtruded upon the ſimple world theſe particular obſervations, and ominations; ſo vain, ſuperſtitious, ridiculous; even to the judgement of the Metopoſcopiſts themſelves. 1. Obſ. That a great head is an omen, or a ſign of a ſluggiſh Fool; a little head, of a ſubtile knave; a middle head, of a liberal wit, a round-head, of a ſenſeleſſe irrational fellow; a ſharp head, of an impudent ſot, &c. 2. Obſ. That an hard hair ſignes, or ominates one valiant; and a ſoft hair, effeminate; and a thin hair, luxurious; and a thick hair, churliſh; and a curled hair, covetous; and a plain hair, prodigal; and a white hair, timerous; and a black hair, violent; and a yellow hair, ingenious; and a red hair, trecherous. 3. Obſ. That a great face ſignes or ominates an epicure; and a little face, a flatterer; a fat face, a ſluggard; a lean face, one envious; a long face, injurious; a broad face, litigious; a round face, light; a ſmooth face, deceitful; a wrinckled face, diſtruſtful; a red face, riotous; and a pale face, malignant. 4. Obſ. That a broad forehead ſignes or marks a man ſtupid; a little forehead, unconſtant; an high forehead pertinacious, a low forehead, laſcivious; a ſquare forehead, bold; a round forehead, loud; a wrinckled forehead, thoughtful; and a ſmooth forehead, jocond. 5. Obſ. That great eyes portend, or ſignifie ſhameleſſe; and little eyes, covetous; gray eyes, fearful; yellowiſh eyes, fierce; blewiſh eyes, puſillanimous; greeniſh eyes, ſtout; black eyes, crafty; red eyes, cruel; brown eyes, impudent; ſpotted eyes, perfidious; rolling eyes, angry, and luſtful; twinkling eyes, irreſolute; ſet eyes, ſtupid; skewed eyes, envious; purblind eyes, perverſe prominent, or goggling eyes, ſimple; and hollow eyes, diſſembling. 6. Obſ. That the eye-browes or lids, if they hang down, mark or note one intemperate; if thick, ſhameleſſe; if broad, fooliſh; if little, crafty; if they bend towards the noſe, auſtere and rigid; if to the temples, jeering, and diſſembling; if long, arrogant; if thin, ſilly. 7. Obſ. That great eares, preſage or note a foole: and little eares, a knave; and long eares, a babbler; and hanging eares, a clowne; and prick eares, a medler; and red eares, ſhamefaſt; and plain eares, rude; and ſoft eares, eaſie; and hard eares, inexorable. 8. Obſ. That a very great noſe is a marke or figure of a man that is given to admire himſelf, and deride all others; a very little noſe, ſignes a man mutable; a long noſe, bold; a ſtrait noſe babbling; a crooked noſe, crooked conditions; a thick noſe, impudent; a flat noſe, pretending; a bottle noſe, dull; a hook noſe, diſſembling; a broad noſe, churliſh; a ſharpe noſe, teaſty; a round noſe, vainglorious; and a hawk noſe, venereous; and a red noſe, a lover of ſtrong drink. 9. Obſ. That thick cheeks betoken a vain trifler; and fleſhy cheekes, a ſound eater; and red cheekes, a notorious drunkard; and thin cheekes, a falſe treacher; and round cheekes, a wanton deluder; and ſmooth cheekes, an eaſie nature; and hairy cheekes, an harſh humour. 10. Obſ. That thick lips fore… ſpeak a fooliſh talker; and thin lips, a cunning pretender; a prominent upper lip, an injurious ſlanderer; and a prominent under lip, a vain boaſter; an hare lip, a cunning cheater; a pouting lip, a peeviſh ſcold; a purſe lip, a ſcraping ſneak; and a blabber lip, a naſty ſlut. 11. Obſ. That a great mouth is an omen, or preſage of one manly or warlike; a little mouth, of one effeminate, or wanton; a pouch mouth, of a great talker; a purſe mouth, of a great lyer; a wide mouth, of a great eater; a narrow and contracted mouth, of a great envyer. 12. Obſ. That a little chin ſignes one envious; and a ſhort chin, perfidious; and a long chin, loquacious; and a round and ſmooth chin, muliebrious; a diſſected, and retorted chin, libidinous; and a ſquare and hairy chin, valorous. 13. Obſ. That if the teeth be long, ſharp, thick, thin, broad, narrow, faſt, looſe; they ſigne long lived, or ſhort▪ lived; and mixtly, gluttonous, audacious, lying, ſuſpitious, envious, verſatile, &c. 14. Obſ. That a long tongue ſpeaks a man garrulous; a ſhort tongue, dumpiſh; a broad tongue, liquoriſh; a narrow tongue, querulous; a quick and voluble tongue, raſh, and haſty; a ſlow and drawling tongue, dull, and reſerved; a ſtuttering or ſtammering tongue, ignorant, or but half witted. 15. Obſ. That as the voyces of men are great or ſmall, high, or low, quick, or ſlow: ſo are they to be argued for angry, or gentle; true, or falſe; audacious, or timerous; modeſt, or impudent, &c. 16. Obſ. That to be facile of ſpeech, notes levity; and to be difficult of ſpeech, moroſity; ſhort ſpeech, notes paſſion; and long ſpeech, affectation; to ſpeak through the teeth, notes folly, and fantaſtickneſſe; and through the noſe, lying, and diſſimulation. 17. Obſ. That a long and lean neck, notes one for talkative, fooliſh, fearful; a ſhort neck and fat, for rude, and voracious; a thick fleſhy neck, for angry, and ireful; an hard neck, for indocible; a fat neck, for docible; a ſtiffe neck and immoveable, for pertinacious; a ſtraight neck, for proud and contumacious; a crooked or wry neck, for penurious and malignant; a neck leaning to the right hand, for ſhamefaſt; to the left hand, for ſhameleſſe. 18. Obſ. That a ſharp and narrow throat ſignes a man light, and loquacious, a wide throat, voracious, or greedy; the bunch upon the throat, if it be outwardly prominent, ſignes a man malepert; if it be inwardly contracted, it ſignes him difficult, and troubleſome. 19. Obſ. That a great breaſt is marking and figuring a man ſtrong, & magnanimous; a little breaſt weak and puſillanimous; a broad breaſt, wiſe and honeſt; a narrow breaſt, witty and ſubtile; a fleſhy breaſt, timorous, and lazy; an hairy breaſt, libidinous; a ſmooth, effeminate; an out breaſt, unconſtant; an hollow breaſt, deceitful; a red breaſt ireful; ſwagging breaſts, drunken, and whoriſh. 20. Obſ. That a great belly and fleſhy, ſhews one gluttonous, drunken, luſtful, proud; an hard belly, rude and gluttonous; a ſoft belly, honeſt and magnanimous: a mean belly, prudent and ingenious; an hairy belly, luſtful, light, inſtable. 21. Obſ. That ſtrong ribs ſigne manly; weak ribs, womaniſh; ſlender and ſhort ribs, puſillanimous, malignant, voracious; puft and ſwollen ribs, loquacious, and nugatious; fat ribs, ſottiſh; lean ribs, wily. 22. Obſ. That a great back is a ſigne of a man ſtrong and ſtout, and a little back, of one wretched, and timerous; a lean back witty: a fat back, lazy; an hairy back, rigid; a bunch back, malicious. 23. Obſ. That broad ſhoulders ſigne valiant; narrow ſhoulders, illiberal; high, or out ſhoulders, arrogant; cromp ſhoulders, malicious. 24 Obſ. That long arms betoken a man ambitious; ſhort armes, malevolous; brawny armes, dull; and veiny armes, venereous. 25. Obſ. That ſhort thighes, ſigne envious; and hairy thighes luſtful; and leane thighes, peeviſh; and thick thighes, ſluggiſh. 26. Obſ. That looſe kneed, ſignifies laſcivious, and baker kneed, effeminate. 27. Obſ. That fat and fleſhy hips ſigne mulierous; leane and lank hips, malignant. 28. Obſ. That the ſpindle legd, are fearful; hairy legg'd, luſtful; ſtump legg'd, ſervile; bow-legg'd, various. 29. Obſ. That the long footed, are fraudulent; and ſhort footed, ſudden; and ſplay footed, ſilly; club footed, naughty. 30. Obſ. That long and lean toes, ſigne rude, and unwiſe; ſhort and thick toes, raſh, and heady; toes that clinch together, ſigne covetous and luxurious; toes that ſtart aſunder, ſigne light, and loquacious. Oh! Is not this a rare and profound art (fit for none but Gipſies and Juglers to profeſſe) that teaches to judge of men as men judge of horſes; by their ſhape, and making: or as country ſwayns eſtimate their cattle; by their horn, and hide, and hoof?
4. As Metopoſcopie, or the inſpecting of the front, or forehead; (together with other parts of Phyſiognomie) boaſts it ſelf for the Scholler: ſo whether Chiromancy, or Palmeſtry; (the inſpecting of the hand, or palme) may not be accounted for a miſtreſſe, in obſervating, and ominating Magick, and Aſtrologie? Why diſtinguiſh they betwixt Chiromancy Phyſical, and Aſtrological? As if phyſical conjectures were not enough; there muſt alſo be Aſtrological divination. And to this purpoſe; what fictitious appellations of Minuts and Lines to be reckoned according to the number; and explained according to the nature of the Planets? What a Chyroſcopical horoſcope, or a Planetarian Manual, of jugling, legerdemain, and ſuperſtitious impoſture? From the Magical characters of the heavens, in the hand; what Aſtrological prognoſtications, or ominations; not of corporal motions, and temper; and not onelyonly of civil actions, and events; but even of ſpiritual affections, and manners? Is it by the help of art, that they here probably conjecture? Nay, is it not by diabolical inſtinct, that they here peremptorily vaticinate, or ominate of long life, ſhort life, marriage, ſingle life, fortunity, infortunity, vertue, and vice? Yet for all that, what's here that is not as vainly obſerved, and as ridiculouſly ominated and portended; as in any other part of Phyſiognomie? As a great thick hand ſignes one not onelyonly ſtrong, but ſtout; a little ſlender hand, one not onelyonly weak, but timerous; a long hand, and long fingers, betoken a man not onelyonly apt for mechanical artifice, but liberally ingenious; but thoſe ſhort on the contrary, note a foole, and fit for nothing: an hard braw… hand ſignes dull, and rude; a ſoft hand witty, but effeminate: an hairy hand, luxurious; long joynts, ſigne generous; yet if they be thick withal, not ſo ingenious; the often clapping and folding of the hands, note covetous; and their much moving in ſpeech, loquacious; an ambidexter is noted for ireful, crafty, injurious; ſhort and fat fingers, mark a man out for intemperate and ſilly; but long and leane, for witty; if his fingers crook upward, that ſhewes him liberal; if downward, niggardly; the lines ſpreading at the bottom joynt of the thumb, ſigne contentious, the line above the middle of the thumbe, if it meet round about, portends a hanging deſtiny: many lines tranſverſe upon the laſt joynt of the forefinger, note riches by heirdome: and right lines there, are a note of a jovial nature: lines in the points of the middle finger (like a gridiron) note a melancholly wit, and unhappy: if the ſigne on the little finger be conſpicuous, they note a good wit, and eloquent, but the contrary, if obſcure: equal lines upon the firſt joynt of the ring-finger, are marks of an happy wit; long nayles and crooked, ſigne one brutiſh, ravenous, unchaſte: very ſhort nails, pale, and ſharp, ſhew him falſe, ſubtile, beguiling: and ſo round nails, libidinous: but nails broad, plain, thin, white, and reddiſh, are the tokens of a very good wit. I ſay no more, but could they reſpect the heart, as well as the hand (and not the ſubſtance, but the qualities of it) they might learn to ſpeak the words of truth, and ſoberneſſe.
5. Which way go the Phyſiognomiſts, Metopoſcopiſts, and Chiromantiſts to work (for all this obſervation, and omination of theirs) but either (as they pretend) from the cauſe, to the effect. And how is that? but firſt judging and pronouncing the man, or the member, to be Saturnine, Jovial, Martial, Solar, Venereal, Mercurial, Lunar. Or elſe, from the effect, to the cauſe (as they ſay) by collecting their horoſcope from the habitude of the body? And thus what do they? but trifle, and delude which way they pleaſe, by inſpections, obſervations, ominations, predictions of manners, and fortunes, to the great diſhonour of God, and reproach of Nature; were it not that their art is proved to be an abſurd impoſture, both by reaſon, experience, vertue, and Grace. For what can they ſay? but that paſſions, and affections may break forth, and ſhew themſelves in the alterations of ſome outward parts. What then? Becauſe they may do ſo in ſome parts: will they therefore make all to be ſignifying, and ſigning? Nay▪ and even in thoſe parts, where thoſe eruptions, or ſignifications are, it is but upon a preſent provocation: will they then make ſuch collections, and preſagitions by them, as if they were habitually ſeated there? But I am weary of theſe frivolous Artiſts, I will therefore only turn them over to their own fautors, who tell them plainly, that it is not neceſſary, nor of any rational conſecution, that the condition, manners, and ſtudies, and inſtitutes of mans nature (together with the propenſions, and agitations of his minde) ſhould be accommodated to external marks: neither yet to be meaſured by any ſignal lineaments of his body. Becauſe a man may conceive, and agitate many things inwardly in his minde: whereof there is not the leaſt ſhew or appearance outwardly in his body. And becauſe a man may be of an enormous body, and diſtorted members: and nevertheleſſe poſſeſſe a minde excellent in all good culture: and on the contrary, be of a decent and compleat frame or ſhape, and yet of manners ugly and ill-favoured enough. And that there is not the leaſt reaſon, nor any rule of truth for theſe their conjectures, obſervations, and ominations: neither are they agreed among themſelves, about their own abſurd ſigments. And therefore it is to be ſuſpected, that theſe nugacious kinds of men do onelyonly dote through the inſtinct of the devil, drawing them from errour into ſu-perſtition, and from that into infidelity.
6. Whether Augurizing, auſpicating, and aruſpicinating (and all ſuch heatheniſh obſervations, and ominations) were not founded upon Magick and Aſtrologie? For not onelyonly theſe deſcended from the Chaldeans, to the Greeks, and from them to the Hetrurians: and from them, to the Latines. But there had never been (very like) neither faith in, nor practiſe of any ſuch, had not the Artiſts taught, that there are certain lights of praeſagition, deſcending from the coeleſtial bodies, upon all inferiour creatures: as certain ſignes in their motion, ſite, geſture, flight, voice, colour, meat, &c. So that omination, or divination may well be made from the ſimilitude, and convenience betwixt them, and the ſtars. For beaſt, and birds, their parts and entrails, their flyings, and cryings, &c. How can theſe (conſidered onelyonly in themſelves) be cauſes of future events? Yea, how can they be ſo much as ſignes? Unleſſe they be taken as effects of ſome other cauſes, that may cauſe, or ſigne future things. And what can they be, but the coeleſtial motions? And therefore they muſt prenuntiate future events, in their conformity to the coeleſtial bodies: and ſubjection to the diſpoſition of the ſtars. So that thus it is, that they are brought to preſage (beſides out of a natural inſtinct, ſuch things as may concern themſelves, as in ſtorms, and ſhowers) out of a preternatural and aſtral diſpoſition, ſuch ominousaccidents as may befal others. To have obſerved an old Augur, ſeated on the top of his tower, the ayre being cleer, and cloudleſſe, with his Lituus in his hand; quartering out the regions of the heavens, &c. who would not have taken him to have been an Aſtrologer? And who would not take our Aſtrologers to be Augurs, and Auſpicinators; that can fancy no more apt and comparable motion of the ſtars: then that the ſtars flit and hover in the heavens, juſt as the birds flie and flutter in the ayre?
7. Whether the Cabaliſtical art, was not the tradition of Rabbiniſh Magicians and Aſtrologers? And what a ſhame is it that Magicians themſelves ſhould tell us, that although the art be old, yet the name and appellation, is but of later invention, and not known, till impoſed by, and among Chriſtians? But it is well, that they themſelves will acknowledge it, to be a certain Theurgical Magick, and nothing elſe but a meer rapſodie of ſuperſtition, a play of allegories, and ſpeculation of idle brains. And indeed, who can think otherwiſe of it? When they teach, that he who is expert in this Cabaliſtical Magick of names, numbers, letters, characters, ſymbols, figures, elements, lines, points, accents, ſpirits, and other minute things, all ſignificative of the profoundeſt ſecrets: he ſhal foreknow, and foretel things future; have power over Angels, and Divels, command whole nature, make all things obey him as he will; work miracles, rule the heavens, make the Sun ſtand ſtill, and go back; divide the Sea, dry up Rivers: remove mountains, raiſe the dead, &c. and all this at his own will, and with leſſe then a word.
8. Whether the paganiſh Oracles were not founded upon Magick, and Aſtrology, or by Magicians and Aſtrologers? And whether it be not confeſt by them, that they could not ominate, or give anſwer: becauſe the ſtars made not way for them?
9. Whether the art, called the Art Notorie, had ever been ſo notorious, but for Magick, and Aſtrologie? A'notorio… art indeed: and worthy to be noted with a black coal, or a piece of the blackeſt art, for all the white pretext; Which is, to attain unto ſcience, or knowledge (not onelyonly of things natural, and moral, but ſpiritual, and divine) by inſpection of certain figures, and characters, and prolation of certain unknown words: yea and by ſome pact (ſolemn, or ſecret) with the devil: not without the vain obſervations of certain ſuperſtitious acts and ceremonies, in faſting, prayers, confeſſions, humiliations, invocations, adorations: upon certain days of the new Moon, about Sun riſing: either in Churches, houſes, barns, fields, or woods. And ſo ſtart upon a ſuddain (by ſome inſpiration or infuſed ſuggeſtion of an evil ſpirit, prompting the mouth to ſpeak like a Parrot, but not enlightning the mind to apprehend, or underſtand) a preacher, a teacher, an expounder, a propheſier, predictor, wiſeman, artiſt: and that without any ſtudy, labor, hearing, reading, conference; or other ordinary way of acquiſite learning. And ſo to boaſt himſelf illuminated and inſtructed, like any Prophet, Apoſtle, or Angel of God. And now (it is agreed among themſelves) their Art ſhall no more be called the Notorious (for in truth, they neither conceive what they ſay, while they are uttering, nor remember it after they have uttered: nor are able to give any reaſon of their faith or ſcience, that is in them, or comes from them) but the art Spiritual, the Angelical, yea the Pauline art. For they are now gotten beyond Solomons way of wiſdome, and have already attained to revelation (after an extatick and enthuſiaſtick manner) not unlike, nay not unequal to that of Paul himſelf, when he was wrapt into the third heavens. Of this Diabolical, Magical, Necromantical, Sortilegious, Fanatical Art, or injection, fame is common, as concerning a young man (at this day) in our neighbouring Country: which I but onelyonly intimate from the generall report, as not being particularly informed thereof. OnelyOnly I would ask of our Magical Planetarians, what is the reaſon that they are ſo furious for the rooting out of the Miniſtry? Is it not becauſe they would ſet up others in their ſtead, according to this their own Art of Ordination?
10. Whether Alchymie (that enticing, yet nice harlot) had made ſo many Fooles, and Beggers, had ſhe not clothed, or painted her ſelfe with ſuch Aſtrological phraſes and Magical practices? But I let this Kitchin Magick, or Chimney Aſtrology paſſe. The ſweltring drudges, and ſmoaky ſc…llions of it (if they may not bring in new fewel to the fire) are ſoon taught (by their paſt obſerved folly) to ominate their own late repentance. But if they will obſtinately perſiſt, in hope to ſell their ſmoak, let others beware, how they buy it too dear.
11. Whether Pericepts, Amulets, Praefiſoinals, Phylacteries, Niceteries, Ligatures, Suſpenſions, Charmes, and Spels, had ever been uſed, applyed, or carried about: but for Magick and Aſtrologie? Their ſuppoſed efficacy (in curing diſeaſes, and preventing of perils) being taught from their fabrication, configuration, and confection, under ſuch and ſuch ſydereal aſpects, conjunctions, conſtellations?
12. Whether many of the fantaſtick errors, and opinions, concerning the coming of Antichriſt, of the thouſand yeers, of the end of the world, and of the day of judgement: have not at leaſt been renovated, and promoted by Aſtrologers and Magigicians? For theſe have been ſuſpected by their friends (ſuch is their arted fury) for dropping into enthuſiaſtical and fanatical prophecies and predictions. And we know they have undertaken to determine the time of the worlds durance; and to foretel the day of judgement from the ſtars: and were they but well interrogated about the other two; ſurely their allſeeing Art would not ſit out.